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maastamuutto第21章

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1 "Nämä ovat ne oikeudet, jotka sinun tulee asettaa heidän eteensä:

2 Jos sinä ostat hebrealaisen orjan, niin hän palvelkoon kuusi vuotta, mutta seitsemäntenä hän pääsköön vapaaksi maksutta.

3 Jos hän on tullut yksinäisenä, niin yksinäisenä lähteköönkin; mutta jos hän oli nainut, niin lähteköön vaimo hänen kanssaan.

4 Jos hänen isäntänsä on antanut hänelle vaimon, ja tämä on synnyttänyt hänelle poikia tai tyttäriä, niin vaimo lapsinensa jääköön isännän omaksi, ja hän lähteköön yksinään.

5 Mutta jos orja vakuuttaa: 'Minä rakastan isäntääni, vaimoani ja lapsiani enkä tahdo päästä vapaaksi',

6 niin hänen isäntänsä vieköön hänet Jumalan eteen ja asettakoon hänet ovea tai pihtipieltä vasten, ja hänen isäntänsä lävistäköön hänen korvansa naskalilla, ja hän olkoon hänen orjansa ainiaan.

7 Jos joku myy tyttärensä orjaksi, älköön tämä pääskö vapaaksi, niinkuin miesorjat pääsevät.

8 Jos hän ei miellytä isäntäänsä, sitten kuin tämä jo on määrännyt hänet itsellensä, niin tämä sallikoon lunastaa hänet pois. Vieraaseen kansaan älköön hänellä olko valtaa häntä myydä, kun hän hänet hylkää.

9 Mutta jos hän määrää hänet pojallensa, niin antakoon hänen nauttia tyttärien oikeutta.

10 Jos hän ottaa itselleen toisen vaimon, niin älköön vähentäkö ensimmäiseltä tämän ravintoa, vaatetusta ja aviollista oikeutta.

11 Jos hän ei tee hänelle näitä kolmea, niin lähteköön vaimo pois maksutta ja rahakorvauksetta.

12 Joka lyö ihmistä, niin että tämä kuolee, se rangaistakoon kuolemalla.

13 Mutta jos hän ei ole tehnyt sitä murha-aikeessa, vaan Jumala on sallinut sen vahingon tapahtua hänen kätensä kautta, niin minä määrään sinulle paikan, johon hän voi paeta.

14 Mutta jos joku menettelee niin rikollisesti lähimmäistänsä kohtaan, että tappaa hänet kavalasti, on sinun otettava hänet minun alttarinikin luota surmattavaksi.

15 Joka lyö isäänsä tai äitiänsä, se rangaistakoon kuolemalla.

16 Joka varastaa ihmisen ja joko myy hänet tahi pitää häntä hallussansa, se rangaistakoon kuolemalla.

17 Joka kiroaa isäänsä tai äitiänsä, se rangaistakoon kuolemalla.

18 Jos miehet riitelevät keskenänsä ja toinen lyö toista kivellä tai nyrkillä, mutta tämä ei kuole, vaan joutuu vuoteen omaksi,

19 niin olkoon, jos hän tointuu ja voi mennä ulos sauvaansa nojaten, lyöjä vapaa rangaistuksesta; korvatkoon ainoastaan hänen sairastamisaikansa ja pitäköön huolta hänen paranemisestaan.

20 Jos joku lyö orjaansa tai orjatartaan sauvalla, niin että tämä kuolee hänen käsiinsä, niin häntä rangaistakoon.

21 Mutta jos se elää päivän tai kaksi, niin älköön lyöjää rangaistako, sillä se on hänen omaa rahaansa.

22 Jos miehet tappelevat keskenänsä ja loukkaavat raskasta vaimoa, niin että hän synnyttää kesken, mutta vahinkoa ei tapahdu, niin sakotettakoon syyllistä vaimon miehen vaatimuksen ja riidanratkaisijain harkinnan mukaan.

23 Mutta jos vahinko tapahtuu, niin annettakoon henki hengestä,

24 silmä silmästä, hammas hampaasta, käsi kädestä, jalka jalasta,

25 palovamma palovammasta, haava haavasta, mustelma mustelmasta.

26 Jos joku lyö orjaansa tai orjatartansa silmään ja turmelee sen, niin päästäköön hänet vapaaksi silmän tähden.

27 Ja jos hän lyö orjaltaan tai orjattareltaan hampaan suusta, niin päästäköön hänet vapaaksi hampaan tähden.

28 Jos härkä puskee miehen tai naisen kuoliaaksi, niin härkä kivitettäköön, älköönkä sen lihaa syötäkö; mutta härän omistaja olkoon vapaa rangaistuksesta.

29 Mutta jos härkä on ennenkin puskenut ja sen isäntää on varoitettu eikä hän ole sitä vartioinut, ja jos se tappaa miehen tai naisen, niin härkä kivitettäköön, ja myös sen isäntä rangaistakoon kuolemalla.

30 Mutta jos hänelle määrätään lunastusmaksu, niin maksakoon henkensä lunnaiksi niin paljon, kuin hänelle määrätään.

31 Jos se puskee pojan tai tytön, niin meneteltäköön saman lain mukaan.

32 Jos härkä puskee orjan tai orjattaren, niin maksakoon sen omistaja pusketun isännälle kolmekymmentä hopeasekeliä, ja härkä kivitettäköön.

33 Jos joku jättää kaivon auki tahi kaivaa kaivon eikä peitä sitä, ja härkä tai aasi putoaa siihen,

34 niin kaivon omistaja korvatkoon isännälle sen rahassa; mutta kuollut eläin olkoon hänen.

35 Jos jonkun härkä puskee toisen härän kuoliaaksi, niin myykööt elävän härän ja jakakoot sen hinnan, ja myös kuolleen jakakoot keskenään.

36 Jos taas oli tunnettua, että se härkä ennenkin oli puskenut eikä sen isäntä ollut sitä vartioinut, niin antakoon härän härästä, mutta kuollut olkoon hänen."

   

来自斯威登堡的著作

 

Arcana Coelestia#9057

学习本章节

  
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9057. 'Blow for blow' means if anything of affection in the understanding is wiped out or injured. This is clear from the meaning of 'blow' as the wiping out or injuring of affection in the understanding, that is, of affection for truth. 'Blow' is expressed in the original language by a word that means a bruise resulting from a gathering of blood or corrupted blood; and 'blood' in the internal sense is the truth of faith derived from the good of love and in the contrary sense truth that has been falsified and rendered profane, 4735, 6978, 7317, 7326. 'A blow' therefore is truth that has been injured or wiped out. 'Blows' or 'plagues' 1 have the same meaning in Revelation 9:20; 11:6; 13:12; 15:1, 6, 8; 16:21; 18:8; also in Jeremiah 30:12, 14, 17; Ezekiel 7:2; Zechariah 14:12-15; Psalms 38:5; and in Luke 10:30-35, where it speaks about the one who fell among thieves, who inflicted blows on him, and left him half dead, and about a Samaritan who bandaged his blows, poured in oil and wine, lifted him onto his own animal, and brought him to an inn.

[2] A person with an understanding of the internal sense of the Word can know why the Lord said that a Samaritan bandaged the victim's blows, poured in oil and wine, and set him on his own animal. In the internal sense 'a Samaritan' means someone with an affection for truth; 'bandaging blows' means healing that affection when it has been injured; 'pouring in oil and wine' means introducing the good of love and the good of faith; and 'lifting onto his animal' means supporting with his own power of understanding. Thus those words were used to describe charity towards the neighbour, in a natural way for the benefit of people in the world and in a spiritual way for the benefit of angels in heaven - in a natural way in the sense of the letter, and in a spiritual way in the internal sense. The reason why 'a Samaritan' is someone with an affection for truth is that in the Word 'Samaria' means that affection. For the meaning of 'oil' as the good of love, see 886, 3728, 4582; of 'wine' as the good of faith, 1798, 6377; of 'an animal' as the power of understanding, 2761, 2762, 2781, 3217, 5321, 5741, 6125, 6401, 6534, 7024, 8146, 8148. The Lord spoke in this manner, but few understand it; for they think that such details were mentioned by Him merely in order to make up some story that was a parable. But in that case they would not be words from God. Words from God all hold within themselves such things as tell of the Lord, of heaven, and of the Church, in every tiny detail, see above in 9049 (end).

脚注:

1. The Latin word plaga is sometimes rendered blow, at other times plague.

  
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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#6377

学习本章节

  
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6377. 'He washes his clothing in wine' means that His Natural consists in Divine Truth from His Divine Good. This is clear from the meaning of 'washing' as purifying, dealt with in 3147; from the meaning of 'wine' as the good of love towards the neighbour and the good of faith, and in the highest sense as Divine Truth from the Lord's Divine Good, dealt with below; and from the meaning of 'clothing' as the exterior which covers the interior, dealt with in 5248, thus the natural since this is exterior and covers the rational, which is interior. Therefore 'clothing' also means truth since this is exterior and covers good, which is interior, 2576, 4545, 4763, 5319, 5954.

[2] The fact that 'wine' means love towards the neighbour and the good of faith may be recognized from what has been shown regarding the bread and wine in the Holy Supper, in 2165, 2177, 3464, 4581, 5915. These paragraphs show that 'bread' is the good of celestial love, and that 'wine' is the good of spiritual love. The same may also be recognized from the minchah and the drink-offering in sacrifices. The minchah in them meant the good of love, and the drink-offering the good of faith. The minchah consisted of the kinds of things that meant the good of love, while the drink-offering consisted of wine that meant the good of faith. The sacrifices themselves were also called 'bread', 2165. For the use in sacrifices of a drink-offering consisting of wine, see Exodus 29:40; Leviticus 23:12-13, 18-19; Numbers 15:2-15; 28:6-7, 18-end; 29:1-7 and following verses.

[3] The meaning that 'wine' has of love towards the neighbour and the good of faith is also evident in Isaiah,

Everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! And come, buy wine and milk without money and without price. Isaiah 55:1.

No one can fail to see that they did not have to buy wine and milk, but that they were to acquire what is meant by 'wine and milk', which is love towards the neighbour and faith. These gifts come from the Lord 'without money and without price'.

[4] In Hosea,

Threshing-floor and winepress will not feed them, and new wine will be deceptive to her. 1 Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah, their sacrifices will not be pleasing to Him. Hosea 9:1-4.

Here also in the internal sense reference is made to the good of love and the good of faith, to the demise of them. The good of love is meant by 'threshing-floor' by virtue of the grain there and the bread made from it, while the good of faith is meant by 'winepress', 'new wine', and 'libation of wine'. 'Ephraim will return to Egypt' stands for the fact that the understanding would resort to factual knowledge for advice concerning the arcana of faith; 'in Assyria they will eat what is unclean' stands for that which is the outcome of consequent false reasoning - 'Ephraim' being the area of understanding in the Church, see 5754, 6112, 6238, 6267; 'Egypt' the area of factual knowledge, 1164, 1165, 1186, 1462, 5702; and 'Assyria' that of reasoning, 1186. The line of thought in this passage also shows that the words used here contain something more than what one sees in the letter. For everything hangs together in the internal sense, but not so in the external sense, for example when it says that 'threshing-floor and winepress will not feed them, and new wine will be deceptive to her', immediately followed by 'Ephraim will return to Egypt, and in Assyria they will eat what is unclean'. Moreover, without the internal sense what meaning would Ephraim's return to Egypt and their eating in Assyria what is unclean have?

[5] 'Winepress' and 'wine' are also used in Jeremiah to describe the demise of mutual love and the good of faith,

He who lays waste has fallen on your vintage, therefore joy and gladness have been plucked from Carmel, and from the land of Moab, for I have made the wine cease from the winepresses; none will tread the headed. 2 Jeremiah 48:32-33.

[6] The fact that 'wine' means the good of mutual love and of faith is also evident in John,

I heard a voice from the midst of the four living creatures, saying, Do no harm to oil and wine. Revelation 6:6.

[7] 'Oil' stands for the good of celestial love, and 'wine' for the good of spiritual love.

'Oil' and 'wine' have a similar meaning in the Lord's parable of the Good Samaritan in Luke,

A certain Samaritan was journeying, and seeing him who had been wounded by the robbers was moved with compassion for him; going therefore to him, he bandaged his wounds, and poured on oil and wine. Luke 10:33-34.

'He poured on oil and wine' means that he performed the works of love and charity, 'oil' being the good of love, see 886, 3728. A like meaning was involved in the practice of the ancients, who poured oil and wine onto a pillar when they consecrated it, Genesis 35:14, 4581, 4582.

[8] The fact that 'wine' means the good of love and faith is evident from the words the Lord used when He instituted the Holy Supper. He said then regarding the wine,

I tell you that I shall not drink from now on of this fruit of the vine until that day when I drink it new with you in My Father's kingdom. Matthew 26:29; Luke 22:17-18.

Anyone can see that He was not about to drink wine in that kingdom, but that the good of love and faith is meant, which He was about to impart to those who belonged to His kingdom. Much the same is meant by 'wine' in Isaiah 24:9, 11; Lamentations 2:11-12; Hosea 14:7; Amos 9:13-14; Zechariah 9:15-16; Luke 5:37-39.

[9] Since 'wine' means the good of love and faith, Divine Truth from the Lord's Divine Good is therefore meant in the highest sense, for that Truth, when it flows into a person and is accepted by him, brings him the good of love and faith.

[10] Since most things in the Word also have a contrary meaning, so too does 'wine', the contrary meaning of which is falsity from evil, as in Isaiah,

Woe to those who rise in the morning around dawn, and then follow strong drink, who continue into dusk, so that wine may inflame them! Woe to heroes at drinking wine, and to valiant men in mixing strong drink! Isaiah 5:11, 22

In the same prophet,

Also these err through wine, and go astray through strong drink. The priest and the prophet err through strong drink. They are swallowed up by wine, they go astray through strong drink. They err among the seers, they are tottery in judgement. Isaiah 28:7.

In the same prophet,

The shepherds know no understanding, they all look to their own way. Come, I will get wine, and we will be drunken from strong drink; and let there be tomorrow, as there is this day, great abundance. Isaiah 56:11-12.

In addition to these places 'wine' is used with the contrary meaning in Jeremiah 13:12; Hosea 4:11; 7:5; Amos 2:8; Micah 2:11; Psalms 75:8; Deuteronomy 32:33.

Falsity from evil is also meant by the cup of the wine of wrath in Jeremiah 25:15-16; Revelation 14:8, 10; 16:19; the winepress of the wrath of God's anger, Revelation 19:15; and the wine of whoredom, Revelation 17:2; 18:3.

脚注:

1. The Latin means them but the Hebrew means her, which Swedenborg has in other places where he quotes this verse, as well as possibly here in his rough draft.

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