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2 Mose第22章

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1 Wenn jemand einen Ochsen stiehlt oder ein Stück Kleinvieh, und schlachtet es oder verkauft es, so soll er fünf Ochsen erstatten für den Ochsen und vier Stück Kleinvieh für das Stück. -

2 Wenn der Dieb beim Einbruch betroffen wird, und er wird geschlagen, daß er stirbt, so ist es ihm keine Blutschuld;

3 wenn die Sonne über ihm aufgegangen ist, so ist es ihm eine Blutschuld. Er soll gewißlich erstatten; wenn er nichts hat, soll er für seinen Diebstahl verkauft werden.

4 Wenn das Gestohlene lebend in seiner Hand gefunden wird, es sei ein Ochse oder ein Esel oder ein Stück Kleinvieh, soll er das Doppelte erstatten.

5 So jemand ein Feld oder einen Weingarten abweiden läßt und er sein Vieh hintreibt, und es weidet auf dem Felde eines anderen, so soll er es vom Besten seines Feldes und vom Besten seines Weingartens erstatten.

6 Wenn ein Feuer ausbricht und Dornen erreicht, und es wird ein Garbenhaufen verzehrt, oder das stehende Getreide oder das Feld, so soll der gewißlich erstatten, der den Brand angezündet hat.

7 So jemand seinem Nächsten Geld oder Geräte in Verwahrung gibt, und es wird aus dem Hause dieses Mannes gestohlen, wenn der Dieb gefunden wird, so soll er das Doppelte erstatten;

8 wenn der Dieb nicht gefunden wird, so soll der Besitzer des Hauses vor die Richter treten, ob er nicht seine Hand nach der Habe seines Nächsten ausgestreckt hat. -

9 Bei jedem Falle von Veruntreuung betreffs eines Ochsen, eines Esels, eines Stückes Kleinvieh, eines Kleides, betreffs alles Verlorenen, wovon man sagt: "das ist es", soll beider Sache vor die Richter kommen; wen die Richter schuldig sprechen, der soll seinem Nächsten das Doppelte erstatten. -

10 So jemand seinem Nächsten einen Esel oder einen Ochsen oder ein Stück Kleinvieh oder irgend ein Vieh in Verwahrung gibt, und es stirbt oder wird beschädigt oder weggeführt, und niemand sieht es,

11 so soll der Eid Jehovas zwischen ihnen beiden sein, ob er nicht seine Hand nach der Habe seines Nächsten ausgestreckt hat; und sein Besitzer soll es annehmen, und jener soll nichts erstatten.

12 Und wenn es ihm wirklich gestohlen worden ist, so soll er es seinem Besitzer erstatten.

13 Wenn es aber zerrissen worden ist, so soll er es als Zeugnis bringen; er soll das Zerrissene nicht erstatten.

14 Und wenn jemand von seinem Nächsten ein Stück Vieh entlehnt, und es wird beschädigt oder stirbt, war sein Besitzer nicht dabei, so soll er es gewißlich erstatten;

15 wenn sein Besitzer dabei war, soll er es nicht erstatten. Wenn es gemietet war, so ist es für seine Miete gekommen.

16 Und so jemand eine Jungfrau betört, die nicht verlobt ist, und liegt bei ihr, so soll er sie gewißlich durch eine Heiratsgabe sich zum Weibe erkaufen.

17 Wenn ihr Vater sich durchaus weigert, sie ihm zu geben, so soll er Geld darwägen nach der Heiratsgabe der Jungfrauen. -

18 Eine Zauberin sollst du nicht leben lassen. -

19 Jeder, der bei einem Vieh liegt, soll gewißlich getötet werden. -

20 Wer den Göttern opfert außer Jehova allein, soll verbannt werden.

21 Und den Fremdling sollst du nicht bedrängen und ihn nicht bedrücken, denn Fremdlinge seid ihr im Lande Ägypten gewesen.

22 Keine Witwe und Waise sollt ihr bedrücken.

23 Wenn du sie irgend bedrückst, so werde ich, wenn sie irgendwie zu mir schreit, ihr Geschrei gewißlich erhören;

24 und mein Zorn wird entbrennen, und ich werde euch mit dem Schwerte töten, und eure Weiber sollen Witwen und eure Kinder Waisen werden. -

25 Wenn du meinem Volke, dem Armen bei dir, Geld leihst, so sollst du ihm nicht sein wie ein Gläubiger; ihr sollt ihm keinen Zins auferlegen. -

26 Wenn du irgend deines Nächsten Mantel zum Pfande nimmst, so sollst du ihm denselben zurückgeben, ehe die Sonne untergeht;

27 denn es ist seine einzige Decke, sein Kleid für seine Haut; worin soll er liegen? Und es wird geschehen, wenn er zu mir schreit, so werde ich ihn erhören, denn ich bin gnädig. -

28 Die Richter sollst du nicht lästern, und einem Fürsten deines Volkes sollst du nicht fluchen.

29 Mit der Fülle deines Getreides und dem Ausfluß deiner Kelter sollst du nicht zögern. Den erstgeborenen deiner Söhne sollst du mir geben.

30 Desgleichen sollst du mit deinem Ochsen tun und mit deinem Kleinvieh; sieben Tage soll es bei seiner Mutter sein, am achten Tage sollst du es mir geben. -

31 Und heilige Männer sollt ihr mir sein, und Fleisch, das auf dem Felde zerrissen worden ist, sollt ihr nicht essen; ihr sollt es den Hunden vorwerfen.

   

来自斯威登堡的著作

 

Arcana Coelestia#9152

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9152. 'He shall repay double' means restoration to the complete amount. This is clear from the meaning of 'making repayment' as undertaking restoration, dealt with in 9087, [9097;] and from the meaning of 'double' as to the complete amount, dealt with in 9103. The present verse and those that follow down to verse 14 deal in the internal sense with a person's loss of the truth of faith, and so with his loss of spiritual life, and the restoration of it; for the truths of faith are the means by which a person is brought to the good of charity and made spiritual. But these matters dealt with in the internal sense of the verses that come immediately after this are for the most part unknown to a person. The reason for this is that people do not know what spiritual life is, nor therefore that this life is life on a more internal level, distinct and separate from natural life, which is that on a more external level. Nor do people know that the Lord imparts spiritual life to a person through his acceptance of the truth of faith within the good of charity. So it is that the matters stated regarding the loss of that life and the restoration of it fall into thick darkness in a person because they are among things he knows nothing about. Yet such matters constitute angelic wisdom, for they are suited to the light in which angels live. When therefore a member of the Church in whom the good of faith is present reads the Word, the angels attach themselves to the person and take delight in him because they delight in the wisdom which flows into them from the Lord through the Word. In this way heaven is linked to mankind; and without the Word that link would not exist. For the nature of the Word is such that not even a tittle or a jot of it in the original language fails to touch angels' affections and link the angels to mankind. I can positively declare this to be so because I have been shown it from heaven.

  
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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#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.