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Exodus第22章

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1 If a man steal an ox, or a sheep, and kill it, or sell it, he shall restore five oxen for the ox, and four sheep for the sheep.

2 If the thief be encountered breaking in, and be smitten so that he die, there shall be no blood-guiltiness for him.

3 If the sun be risen on him, there shall be blood-guiltiness for him; he should have made full restitution: if he had nothing, he would have been sold for his theft.

4 If the stolen thing be actually found alive in his hand, whether it be ox, or ass, or sheep, he shall restore double.

5 If a man shall cause a field or vineyard to be eaten, and put in his cattle, and pasture in another man's field, of the best of his own field, and of the best of his own vineyard shall he make [it] good.

6 -- If fire break out, and seize the thorns, and the stacks of corn, or the standing corn, or the field be consumed, he that kindled the fire shall fully make it good.

7 -- If a man deliver unto his neighbour money or stuff to keep, and it be stolen out of the man's house; if the thief be found, let him restore double;

8 if the thief be not found, the master of the house shall be brought before the judges, [to see] if he has not put his hand unto his neighbour's goods.

9 As to all manner of fraud, -- as to ox, as to ass, as to sheep, as to clothing, as to everything lost, of which [a man] saith, It is this -- the cause of both parties shall come before the judges: he whom the judges shall condemn shall restore double to his neighbour.

10 If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any cattle, to keep, and it die, or be hurt, or driven away, and no man see [it],

11 an oath of Jehovah shall be between them both, that he hath not put his hand unto his neighbour's goods; and the owner of it shall accept it, and he shall not make [it] good.

12 But if it have been stolen from him, he shall make [it] good unto its owner.

13 If it have been torn in pieces, let him bring it [as] witness: he shall not make good what was torn.

14 -- And if a man borrow anything of his neighbour, and it be hurt, or die, its owner not being with it, he shall fully make it good;

15 if the owner thereof be with it, he shall not make [it] good; if it be a hired [thing], it came for its hire.

16 And if a man seduce a virgin that is not betrothed, and lie with her, he shall certainly endow her, to be his wife.

17 If her father utterly refuse to give her unto him, he shall weigh money according to the dowry of virgins.

18 -- Thou shalt not suffer a witch to live.

19 -- Every one that lieth with a beast shall certainly be put to death.

20 -- He that sacrificeth to [any] god, save to Jehovah only, shall be devoted to destruction.

21 Thou shalt neither vex a stranger, nor oppress him; for ye have been strangers in the land of Egypt.

22 Ye shall not afflict any widow or fatherless child.

23 If thou afflict him in any way, if he cry at all unto me, I will certainly hear his cry;

24 and my anger shall burn, and I will slay you with the sword; and your wives shall be widows, and your children fatherless.

25 -- If thou lend money to my people, the poor with thee, thou shalt not be to him as a usurer: ye shall charge him no interest.

26 -- If thou at all take thy neighbour's garment in pledge, thou shalt return it to him before the sun goes down;

27 for that is his only covering, his garment for his skin: on what shall he lie down? And it shall come to pass, when he crieth unto me, that I will hear; for I am gracious.

28 Thou shalt not revile the judges, nor curse a prince amongst thy people.

29 -- Thou shalt not delay the fulness of thy [threshing-floor] and the outflow of thy [winepress]. The firstborn of thy sons shalt thou give unto me.

30 Likewise shalt thou do with thy calf, with thy sheep: seven days shall it be with its dam; on the eighth day thou shalt give it me.

31 -- And ye shall be holy men unto me; and ye shall not eat flesh torn in the field: ye shall cast it to the dog.

   

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Apocalypse Explained#28

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28. The first-born from the dead. That this signifies from whom is all good in heaven, is evident from the signification of first-born, when said of the Lord, as denoting the Divine good in heaven, thus all good there. The reason why this is signified by first-born, is, because by generations, in general and in particular, are signified spiritual generations, which are those of good and truth, or of love and faith. Therefore, by father, mother, sons, daughters, sons-in-law, daughters-in-law, and sons' sons, are signified the goods and truths which generate, and which are generated, in their order (Arcana Coelestia 10490). For in heaven there are no other nativities; and, this being the case, by first-born is not meant first-born, but the good of heaven and the church, because this is in the chief place. Now, because all good in heaven exists from the Lord, therefore He is called the First-born.

[2] The reason why He is called the first-born from the dead, is because, when He rose from the dead, He made His Human Divine Good by union with the Divine which was in Him from conception. This is why He is called the first-born from the dead; and why He says of Himself in David,

"I will make him the first-born, higher than the kings of the earth" (Psalm 89:27).

What is meant by His being higher than the kings of the earth, will be seen in the subsequent article. (That the Lord, when He departed out of the world, made His Human Divine Good, may be seen, Arcana Coelestia 3194, 3210, 6864, 7499, 8724, 9199, 10076, thus that He came forth from the Father and returned to the Father, n. 3194, 3210; and that after the union, the Divine truth, which is the Comforter, the Spirit of truth, goes forth from Him, n. 3704, 3712, 3969, 4577, 5704, 7499, 8127, 8241, 9199, 9398, 9407. But this mystery may be seen more fully explained in the small work, The Doctrine of the New Jerusalem 293-295; and in the passages from Arcana Coelestia there cited, n. 303-305.)

Since the Lord as to His Divine Human is called the first-born, because all good goes forth from Him, therefore all the first-born in the Israelitish church were holy to Jehovah; and therefore also the Levites were taken in the place of all the first-born in Israel. For by the sons of Levi were represented those of the church who are in the good of charity. On this account, also, a double portion of the inheritance fell to the first-born. All this, because the first-born signified good from the Lord, and, in the highest sense, the Lord Himself as to the Divine Human, from which all good comes; for all the things commanded in the Israelitish church were representative of spiritual and celestial Divine things.

[3] That all the first-born in the Israelitish church were holy to Jehovah is evident from Moses, in the following passages:

"Sanctify unto me all the first-born, whatsoever openeth the womb among the sons of Israel, in man and in beast; it is mine" (Exodus 13:2).

"Thou shalt cause to pass over unto Jehovah all that openeth the womb, and every firstling that cometh of a beast as many as thou hast, the males shall be Jehovah's" (13:12).

"Thou shalt not delay the first fruits of thy produce, and the first fruits of thy wine; the first-born of thy sons shalt thou give unto me. Likewise shalt thou do with thine oxen and with thy sheep; seven days it shall be with its dam; on the eighth day thou shalt give it me. And ye shall be men of holiness unto me" (Exodus 22:29-31).

The reason why they were to give also the first-born of beasts, was, because these also were representative; on which account, also, they were made use of in burnt-offerings and sacrifices. (What the various beasts in these services represented, may be seen, Arcana Coelestia 1823, 3519, 9280, 10042.) The Levites were accepted in place of all the first-born in Israel (concerning which, see Numbers 3:12, 13, 41, 45; 8:15-19), because, as observed above, the sons of Levi represented, and thence signified, the good of charity, and Levi, in the highest sense, represented the Lord as to that good (as may be seen, n. 3875, 3877, 4497, 4502, 4503, 10017). The reason why a double portion of the inheritance fell to the first-born (Deuteronomy 21:17), was, because a double portion signified the good of love (n. 720, 1686, 5194, 8423).

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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