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Exodus第21章

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1 Tito jsou pak soudové, kteréž jim předložíš:

2 Jestliže koupíš k službě Žida, šest let sloužiti bude, a sedmého odejde svobodný darmo.

3 Přišel-li by sám toliko, sám také odejde; pakli měl ženu, vyjde s ním i žena jeho.

4 Jestliže pán jeho dá mu ženu, a ona zrodí jemu syny neb dcery: žena ta i děti její budou pána jeho, on pak sám toliko odejde.

5 Pakli by řekl služebník: Miluji pána svého, manželku svou a syny své, nevyjdu svobodný:

6 Tedy postaví ho pán jeho před soudci, a přivede ho ke dveřím neb k veřeji,a probodne pán jeho ucho jemu špicí; i zůstaneť služebníkem jeho na věky.

7 Když by pak prodal někdo dceru svou, aby byla děvkou, nevyjdeť tak, jako vycházejí služebníci.

8 Nelíbila-li by se pánu svému, kterýž jí sobě ještě nezasnoubil, dopustí ji vyplatiti. Lidu cizímu nebude míti práva prodati ji, poněvadž zhřešil proti ní.

9 Pakli by synu svému ji zasnoubil, učiníť jí tak, jakž obyčej jest činiti dcerám.

10 A dal-li by mu jinou, z stravy její, oděvu jejího, a přívětivosti manželské nic této neujme.

11 Neudělal-li by nic z toho trojího, vyjde darmo bez stříbra.

12 Kdo by ubil člověka, až by od toho umřel, smrtí umře.

13 Když by pak neukládal o bezživotí jeho, než Bůh dal by jej v ruce jeho: tedy uložím tobě místo, do něhož by takový mohl uteci.

14 Pakli by kdo tak pyšně sobě počínal proti bližnímu svému, že by ho lstivě zabil, i od oltáře mého odtrhneš jej, aby umřel.

15 Kdo by otce svého neb matku svou bil, smrtí ať umře.

16 Kdo by pak, ukradna někoho, prodal jej, a nalezen by byl v ruce jeho, smrtí ať umře.

17 I ten, kdož by zlořečil otci svému neb mateři své, smrtí ať umře.

18 Když by se svadili muži, a urazil by který bližního svého kamenem neb pěstí, a ten by neumřel, než složil se na lůži;

19 A potom by povstal a chodil vně o holi své: již nebude vinen ten, kdož urazil; toliko co zatím obmeškal, to jemu nahradí, a na vyhojení jeho naloží.

20 Když by pak ubil kdo služebníka svého neb děvku svou kyjem, tak že by umřel mu v ruce jeho: pomstou pomštěno bude nad takovým.

21 A však jestliže by den neb dva přečkal, neponese pomsty, nebo jej zaplatil.

22 Když by se svadili muži, a urazili ženu těhotnou, tak že by vyšel z ní plod její, však by se zhouba nestala: pokutován bude, jakž by uložil naň muž té ženy, a dá vedlé uznání soudců.

23 Pakliť by smrt přišla, tedy dáš život za život,

24 Oko za Oko, zub za zub, ruku za ruku, nohu za nohu,

25 Spáleninu za spáleninu, ránu za ránu, modřinu za modřinu.

26 Jestliže by kdo urazil služebníka svého v oko, aneb děvku svou v oko, tak že by jej o ně připravil: svobodného jej propustí za oko jeho.

27 Pakli by zub služebníku svému neb zub děvce své vyrazil, svobodného jej propustí za zub jeho.

28 Jestliže by vůl utrkl muže neb ženu, tak že by umřel člověk: ukamenován bude ten vůl, aniž jedeno bude maso jeho, však pán vola toho bez viny bude.

29 Než byl-liť by vůl trkavý prvé, a bylo by to osvědčeno pánu jeho, on pak nezavřel by ho, a v tom zabil by muže neb ženu: vůl ten ukamenován bude, a pán jeho také umře.

30 Pakliť mu bude uloženo, aby se vyplatil: tedy dá výplatu za život svůj, jakážkoli na něj uložena bude.

31 Buď že by syna utrkl, buď dceru, podlé soudu toho stane se jemu.

32 Jestliže by služebníka vůl ztrkal neb děvku, třidceti lotů stříbra dá pánu jeho, a vůl ten bude ukamenován.

33 Kdyby kdo odhradil studnici, a neb vykopal někdo studnici, a zase jí nepřikryl, a vpadl by tam vůl neb osel:

34 Pán té studnice nahradí to, a peníze položí pánu jeho, a což se zabilo, to sobě míti bude.

35 A ustrčil-li by vůl něčí vola sousedova, že byl umřel: tedy prodadí vola toho živého, a podělí se penězi jeho; i s zabitým volem také se rozdělí.

36 Pakli vědíno bylo, že vůl byl trkavý prvé, a nezavřel ho pán jeho: bez výmluvy ať dá vola za vola, a zabitý ať mu zůstane.

   

来自斯威登堡的著作

 

Arcana Coelestia#9086

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9086. 'And an ox or an ass falls into it' means, which perverts good or truth in the natural. This is clear from the meaning of 'falling' as perverting, dealt with below; from the meaning of 'an ox' as an affection for evil in the natural, thus evil there, dealt with above in 9065; and from the meaning of 'an ass' as truth in the natural, dealt with in 2781, 5492, 5741, 7024, 8078. The fact that 'falling into a pit' - when these words refer to good and truth in the natural, which are meant by 'an ox and an ass' - means perverting is evident from the contents of the next verse. These describe amendment made through truth, which can be accomplished with forms of good or truths that have been perverted, but not with those which have been wiped out. For when good or truth is perverted it still remains, but is misrepresented. 'Falling' also means slipping through error.

[2] Because this was meant by 'falling into a pit', the Lord therefore said,

Which of you, having an ass or an ox that has fallen into a well, will not immediately pull it out on the sabbath day? Luke 14:5.

The Lord said this when He healed someone with dropsy on the sabbath day. In that Church the sabbath day was the holiest because it was a sign of the heavenly marriage, which is the joining together of goodness and truth from the Lord, 8495, 8510. This explains why healings were performed by the Lord on the sabbath day; for healing implied the healing of spiritual life, and dropsy implied the perversion of truth and good, so that the healing of perverted truth implied amendment and restoration. All the Lord's miracles implied and were signs of states of the Church, 8364, as is true of all Divine miracles in general, 7337. So it is then that the Lord said, 'Which of you, having an ass or an ox that has fallen into a well, will not immediately pull it out on the sabbath day?' by which in the spiritual sense what has just been stated was meant. For whatever the Lord spoke He spoke from the Divine; and since it came from the Divine every detail has an internal sense within it, 9049, 9063 (end). 'A well' in what He said is similar in meaning to 'a pit', namely falsity, 1688. And since 'a pit' means falsity the Lord also said, when talking about the falsities of the Church,

When the blind leads the blind both fall into a pit. Matthew 15:14.

'The blind' is someone with wrong ideas, and 'falling into a pit' means perverting truth. These words were used to make a comparison; but all comparisons in the Word were drawn from among objects used as signs of spiritual things, 3579, 8989.

[3] There are people who believe that the Divine holiness which the Word contains lies hidden on a level no higher than the meaning apparent in the letter. Such people's vision of holiness in these words spoken by the Lord and in everything else in the Word arises solely from their belief that everything there is Divinely inspired, and that the things which no one can explain are arcana known only to God. But people who do not share that belief spurn the Word, solely because of its style, which is in appearance less polished than a style adopted to conform to the spirit of the age, such as that adopted by very many ancient and modern authors. But let these people know that Divine holiness lies in each and every detail of the Word. It consists however in this, that each and every detail has the Lord as its subject, also His kingdom and Church. All its details are extremely holy because they are Divine, received from the Lord, and so hold eternal life within them, as accords with the Lord's words in John,

The words that I speak to you, they are spirit and they are life. John 6:63.

But the things that are Divine and holy are clearly visible to angels in heaven because they do not understand the Word in a natural way according to the literal sense, only in a spiritual way according to the internal sense. The latter sense could also be understood by people in the world if they were to lead an angelic life, that is to say, a life of faith and love. The things contained in the internal sense of the Word are one and the same as those which the genuine teachings of the Church present. Those which the genuine teachings of the Church present are the Lord, faith in Him, love to Him, and a love of the good that comes from Him, which love is charity towards the neighbour, 6709, 6710, 8123. Those who lead this angelic life, and no others at all, are enlightened by the Lord and see the holy things of the Word; see Preface to Genesis 18.

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

来自斯威登堡的著作

 

Arcana Coelestia#5223

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5223. 'And he sent and called all the magi of Egypt, and its wise men means in consulting factual knowledge, interior as well as exterior. This is clear from the meaning of 'the magi' in the good sense as interior factual knowledge, dealt with below, and from the meaning of 'wise men' as exterior factual knowledge, also dealt with below. The reason 'the magi and wise men of Egypt' means factual knowledge is that Egypt had been one of the kingdoms where the representative Ancient Church existed, 1278, 2385. But in Egypt the facts known to that Church were the particular objects of care and attention, being knowledge about correspondences, representatives, and meaningful signs. For that knowledge was used to explain what had been written in the books of the Church, and to explain the things that were done in their sacred worship, 4749, 4964, 4966. This was how it came about that 'Egypt' meant factual knowledge in general, 1164, 1165, 1186, 1462, as did 'Pharaoh' its king too. The leading people among them who were well-versed in and imparted that knowledge were called magi and wise men. The magi were those well-versed in mystical knowledge, the wise men those well-versed in non-mystical, so that the facts known to the magi were interior ones, while those known to the wise men were exterior. This explains why such factual knowledge is meant in the Word by those two kinds of men. But after they began to misuse the Church's interior factual knowledge and to turn it into magic, Egypt', and likewise 'the magi of Egypt and its wise men', began to mean factual knowledge that led to perversions.

[2] The magi in those times had a knowledge of the kinds of things that belong to the spiritual world, and in their teaching about these they employed the correspondences and the representatives known to the Church. For this reason many of those magi also communicated with spirits and learned the arts of illusion which they used to perform miracles that involved magic. But those who were called the wise men had no interest in anything like this. Instead they provided the answers to hard questions and taught about the causes lying behind natural things. It was primarily in arts such as these that the wisdom of those times consisted, and the ability to practise them was called wisdom. This becomes clear from what is recorded about Solomon in the first Book of Kings,

Solomon's wisdom surpassed the wisdom of all the sons of the east, and all the wisdom of the Egyptians, so much so that he was wiser than all people - than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol. He spoke three thousand proverbs, and his songs were one thousand and five. In addition he spoke about trees, from the cedars which are in Lebanon even to the hyssop which comes out of the wall. He also spoke about beasts, and about birds, and about creeping things, and about fish. Therefore they came from all peoples to hear the wisdom of Solomon, from all kings of the earth who had heard about his wisdom. 1 Kings 4:30-34.

Also there is what is recorded about the queen of Sheba in the same book,

She came to test him with hard questions; and Solomon gave her an explanation for every matter she mentioned. 1 There was not a matter 2 hidden from the king for which he could not give her an explanation. 1 Kings 10:1 and following verses.

[3] From this one may see what was described in those times as wisdom and who exactly those people were who were called wise men, not only in Egypt but also elsewhere - in Syria, Arabia, and Babel. But in the internal sense 'the wisdom of Egypt' means nothing else than knowledge about natural things, while 'that of the magi' means knowledge about spiritual realities, so that exterior factual knowledge is meant by 'the wise men', and interior factual knowledge by 'the magi', 'Egypt' meaning knowledge in general, 1164, 1165, 1186, 1462, 4749, 4964, 4966.

Egypt and its wise men had no other meaning in Isaiah,

The princes of Zoan are foolish, the counsel of the wise counsellors of Pharaoh has become brutish. How does one say to Pharaoh, I am a son of the wise, a son of the kings of old? Where are your wise men now? Isaiah 19:11-12.

[4] The fact that the term 'magi' was applied to those who had a knowledge of spiritual realities, and who also for that reason received revelations, is clear from the magi who came from the east to Jerusalem, asking where the King of the Jews was to be born and saying that they had seen His star in the east and had come to worship Him, Matthew 2:1-2. The same is also clear from Daniel, who is called the chief of the magi in Daniel 4:9. And in another place,

The queen said to King Belshazzar, There is a man in your kingdom in whom is the spirit of the holy gods. And in the days of your father, light and intelligence and wisdom, like the wisdom of the gods, were found in him. Therefore King Nebuchadnezzar your father set him up as chief of the magi, diviners, Chaldeans, and determiners. Daniel 5:11.

And in yet another place,

Among them all none was found like Daniel, Hananiah, Mishael, and Azariah; for when they were to stand before the king, every matter of wisdom [and] understanding which the king asked of them exceeded ten times [that of] all the magi, the diviners who were in his kingdom. Daniel 1:19-20.

[5] It is well known that in the contrary sense 'magi' 3 is used to mean those who pervert spiritual realities and thereby practise magic, like those mentioned in Exodus 7:9-12; 8:7, 19; 9:11. For magic is nothing else than a perversion, being the perverted use of those kinds of things that constitute true order in the spiritual world, a perverted use that gives rise to magic. But at the present day such magic is called natural, for the reason that no recognition exists any longer of anything above or beyond the natural order. People refuse to accept the existence of anything spiritual unless one means by this an interior dimension of what is natural.

脚注:

1. literally, all her words

2. literally, word

3. The same Latin noun magus describes a wise man or philosopher in a good sense, but a magician in a bad sense.

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