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出埃及记第22章

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1 牛或,无论是宰了,是了,他就要以五牛赔一牛,赔一

2 人若遇见挖窟窿,把打了,以至於,就不能为他有流血的罪。

3 太阳已经出来,就为他有流血的罪。贼若被拿,总要赔还。若他一无所有,就要被,顶他所偷的物。

4 若他所偷的,或牛,或,或羊,仍在他下存活,他就要加倍赔还。

5 若在田间或在葡萄园里放牲畜,任凭牲畜上别的田里去吃,就必拿自己田间上好的和葡萄园上好的赔还。

6 若点焚烧荆棘,以致将别人堆积的禾捆,站着的禾稼,或是田园,都烧尽了,那点的必要赔还。

7 若将或家具交付邻舍看守,这物从那的家被去,若把到了,要加倍赔还;

8 不到,那家主必就近审判官,要看看他拿了原主的物件没有。

9 两个人的案件,无论是为甚麽过犯,或是为牛,为,为羊,为衣裳,或是为甚麽失掉之物,有一人:这是我的,两造就要将案件禀告审判官,审判官定谁有罪,谁就要加倍赔还。

10 若将,或牛,或羊,或别的牲畜,交付邻舍守,牲畜,或受伤,或被赶去,无见,

11 那看守的人要凭着耶和华起誓,里未曾拿邻舍的物,本就要罢休,看守的人不必赔还。

12 牲畜若从看守的那里被去,他就要赔还本主;

13 若被野兽撕碎,看守的要带来当作证据,所撕的不必赔还。

14 若向邻舍甚麽,所的或受伤,或,本主没有同在一处,总要赔还;

15 若本主同在一处,他就不必赔还;若是雇的,也不必赔还,本是为雇价的。

16 若引诱没有受聘的处女,与他行淫,他总要交出聘礼,娶他为妻。

17 若女子的父亲决不肯将女子他,他就要按处女的聘礼,交出来。

18 行邪术的女人,不可容他存活。

19 凡与淫合的,总要把他治

20 祭祀别,不单单祭祀耶和华的,那人必要灭绝。

21 不可亏负寄居的,也不可欺压他,因为你们在埃及也作过寄居的。

22 不可苦待寡妇和孤儿

23 若是苦待他们一点,他们向我一哀求,我总要他们的哀声,

24 并要发烈怒,用刀杀你们,使你们的妻子为寡妇,儿女为孤儿

25 我民中有贫穷人与你同住,你若给他,不可如放债的向他取利。

26 你即或拿邻舍的衣服作当头,必在日落以先归还他;

27 因他只有这一件当盖头,是他盖身的衣服,若是没有,他拿甚麽睡觉呢?他哀求我,我就应允,因为我是有恩惠的。

28 不可毁谤;也不可毁谤你百姓的官长。

29 你要从你庄稼中的谷和酒瓶中滴出来的酒拿来献上,不可迟延。你要将头生的儿子归我。

30 你牛头生的,也要这样;当跟着母,第八要归我。

31 你要在我面前为圣洁的人。因此,田间被野兽撕裂牲畜的,你们不可,要丢给

   

来自斯威登堡的著作

 

Arcana Coelestia#9103

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9103. 'And four of the flock for the member of the flock' also means the corresponding punishment carried out in full. This is clear from the meaning of 'four' as joined together, for 'four' is similar in meaning to 'two' because four is the product of two times two (for the meaning of 'two' as joined together, see 5194, 8423, and therefore also 'four', 1686, 8877), from which it follows that those numbers also mean to the complete amount, since what has been joined together is complete; and from the meaning of 'a member of the flock' as interior good, dealt with just above in 9099. The corresponding punishment is meant by 'repaying', at this point 'four of the flock for one member of the flock', 9102. Interior good is what charity in the interior man is called, exterior good being charity in the exterior man. The latter good must receive life from the former, for the good of charity in the interior man is the good of spiritual life, and the good of charity in the exterior man is the good of natural life from the spiritual. This exterior good enters a person's feelings as delight, but not so interior good. Instead this enters his awareness that it ought to be so, and enables his mind to feel contented. In the next life however interior good too enters into a person's feelings.

[2] No one can know the reason why five oxen were to be used in repayment for an ox, and four of the flock for the member of the flock, unless he knows what 'theft' is in the spiritual sense, and also what 'an ox' and 'a member of the flock' are. What these things mean has been explained, namely taking away and alienating exterior and interior good, the taking away being done by evil and the alienation by falsity. Consequently punishment and the restoration of them are meant by 'five' end 'four'; for all numbers in the Word serve to mean spiritual things, see 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175, at this point things having to do with restoration. That is to say, the number 'five' refers to restoration of exterior good to a great degree, and the number 'four' to restoration of interior good in full. The reason why interior good must be restored completely is that this good constitutes a person's spiritual life; and unless his spiritual life is restored completely the exterior good constituting his natural life cannot be restored; for the latter life is restored by means of the former, as may be recognized from a person's regeneration. The external man is regenerated by means of the internal, see 9043, 9046, 9061; but good in the external or natural man cannot be restored completely because the blow it has been struck remains there as a scar that becomes hardened. These are the things implied by those numbers.

[3] Something further must be said briefly about the restoration of the exterior good constituting a person's natural life by means of the interior good constituting his spiritual life. The natural level of a person's mind sees things in the light of the world, the light that is called natural illumination. A person acquires this illumination through objects entering his awareness by means of sight and hearing, that is, by impressions of objects received from the world. Thus the person sees those objects with his mind's eye almost exactly as his physical eye sees them. Initially the objects that he is made aware of through those senses are all a pleasure and delight to him. Later on, when still a young child, he makes distinctions among the objects that are a delight to him, and thereby learns to discriminate, gradually doing so more and more accurately. When the light from heaven flows into these things the person begins to see them spiritually, discriminating initially between the ones that are useful and those that are not useful. As a consequence he starts to see the truth clearly; for that which he sees to be useful he sees to be true, and that which he does not see to be useful he sees to be not true. This ability to see truth increases as the inflowing light from heaven grows brighter, until eventually he discriminates not only between truths, but even between truths within these truths. And this he does ever more clearly, as the communication between the internal man and the external man is improved and opened up; for the light of heaven flows in from the Lord through the internal man into the external. From this the person now has perception; nevertheless this is still not spiritual perception.

[4] Spiritual perception does not grow out of natural truths but out of spiritual truths, spiritual truths being what are called the truths of faith. The reason why spiritual perception grows out of these truths is that the light of heaven is Divine Truth emanating from the Lord. It is the light that shines for the angels' eyes; it also shines in their understanding and imparts intelligence and wisdom to them, in varying amounts, depending on its reception within good. Therefore, if spiritual perception is to grow a person must have cognitions or knowledge of spiritual things in his natural, and such knowledge of spiritual things must come from revelation. When the light of heaven flows into them it flows into what are its own; for as has been stated, that light is Divine Truth emanating from the Lord, see 1053, 1521-1533, 1619-1632, 2776, 3138, 3167, 3195, 3222, 3223, 3341, 3636, 3643, 4180, 4302, 4408, 4415, 4527, 5400, 6032, 6313, 6608. This is how a person acquires intelligence and wisdom in such matters as belong to eternal life; and they increase in the measure that such light - that is, in the measure that the truths of faith - are received within good, the good being charity.

[5] The fact that the natural or external man is regenerated, and also undergoes amendment and is restored by means of the internal, may be recognized from what has now been stated. Things in the external or natural man receive life from the light of heaven; for this light is living, because it emanates from the Lord, who is Life itself. They do not receive their life from natural light, since this light is in itself dead. If therefore things in natural light are to have life there must be an inflow of the living light, coming from the Lord through the internal man. This inflow adjusts itself to cognitions of truth present in the natural that are analogous and correspond, and to other things there that can serve. From this it is evident that a person's external or natural must be regenerated by means of his internal; and the good in the natural that has been taken away or alienated has to be amended and restored by the same means.

  
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Thanks to the Swedenborg Society for the permission to use this translation.