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Esodo第21章

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1 OR queste sono le leggi giudiciali, le quali tu proporrai loro:

2 Quando tu avrai comperato un servo Ebreo, servati egli sei anni; ma al settimo anno vadasene franco, senza pagar nulla.

3 Se egli è venuto sol col suo corpo, vadasene col suo corpo; se egli avea moglie, vadasene la sua moglie con lui.

4 Se il suo signore gli ha data moglie, la quale gli abbia partoriti figliuoli o figliuole; quella moglie, e i figliuoli di essa, sieno del signore; e vadasene egli col suo corpo.

5 Ma se pure il servo dice: Io amo il mio signore, la mia moglie, e i miei figliuoli; io non me ne voglio andar franco;

6 faccialo il suo signore comparire davanti a’ giudici; poi faccialo appressare all’uscio, o allo stipite della porta, e forigli l’orecchio con una lesina; e servagli colui in perpetuo.

7 E quando alcuno avrà venduta la sua figliuola per serva, non esca ella di casa, come i servi ne escono.

8 Se ella dispiace al suo signore, a cui il padre l’avrà sposata, facciala quello franca; non abbia podestà di venderla a un popolo straniero, dopo averle rotta la fede.

9 E se egli la fa sposare al suo figliuolo, facciale secondo la ragion delle fanciulle.

10 Se egli gliene prende un’altra, non tolgale il nutrimento, nè il vestire, nè la coabitazione.

11 E se egli non le fa queste tre cose, vadasene ella gratuitamente, senza pagar danari alcuni.

12 Chi avrà percosso un uomo, sì che egli ne muoia, del tutto sia fatto morire.

13 Ma, quant’è a colui che non l’avrà appostato, anzi Iddio glielo avrà fatto scontrar nelle mani, io ti costituirò un luogo, al quale colui rifugga.

14 Ma, quando alcuno per temerità avrà macchinato contro al suo prossimo, per ucciderlo con inganno, trallo fuori, eziandio d’appresso al mio altare, perchè muoia.

15 Chi avrà battuto suo padre, o sua madre, del tutto sia fatto morire.

16 Parimente, chi avrà rubata una persona, o sia che l’abbia venduta, o che gli sia trovata in mano, del tutto sia fatto morire.

17 Ed anche, chi avrà maledetto suo padre, o sua madre, del tutto sia fatto morire.

18 E quando alcuni contenderanno insieme, e l’uno avrà percosso l’altro con pietra, o col pugno, onde egli non muoia, ma giaccia in letto;

19 se egli si rileva, e cammina fuori in sul suo bastone, colui che l’avrà percosso sia assolto; sol gli paghi ciò ch’egli è stato a bada, e lo faccia medicare fino a compiuta guarigione.

20 E quando alcuno avrà percosso il suo servo, o la sua serva, con un bastone, sì che gli muoia sotto la mano, facciasene del tutto punizione.

21 Ma se pur campa un giorno, o due, non facciasene punizione; perciocchè è suo danaro.

22 E quando alcuni, contendendo insieme, avranno percossa una donna gravida, sì che il parto n’esca fuori, ma pur non vi sarà caso di morte; sia colui che l’avrà percossa condannato ad ammenda, secondo che il marito della donna gl’imporrà; e paghila per autorità de’ giudici.

23 Ma, se vi è caso di morte, metti vita per vita;

24 occhio per occhio, dente per dente, mano per mano, piè per piè;

25 arsura per arsura, ferita per ferita, lividore per lividore.

26 E quando alcuno avrà percosso l’occhio del suo servo, o l’occhio della sua serva, e l’avrà guasto; lascilo andar franco per lo suo occhio.

27 Parimente, se ha fatto cadere un dente al suo servo o alla sua serva, lascilo andar franco per lo suo dente.

28 E quando un bue avrà cozzato un uomo o una donna, sì che ne muoia, del tutto sia quel bue lapidato, e non mangisene la carne; e il padrone del bue sia assolto.

29 Ma se il bue per addietro è stato uso di cozzare, e ciò è stato protestato al padron di esso, ed egli non l’ha guardato, e il bue ha ucciso un uomo o una donna, sia il bue lapidato, e anche facciasi morire il padron di esso.

30 Se gli è imposto alcun prezzo di riscatto, paghi il riscatto della sua vita, interamente come gli sarà imposto.

31 Se il bue cozza un figliuolo o una figliuola, facciaglisi secondo questa legge.

32 Se il bue cozza un servo o una serva, paghi il padron del bue trenta sicli di argento al padrone di esso, e sia lapidato il bue.

33 E, se alcuno scuopre una fossa; ovvero, avendo cavata una fossa, non la ricuopre, e vi cade dentro bue od asino;

34 ristorine il danno il padron della fossa, pagandone i danari al padron del bue o dell’asino; e il morto sia suo.

35 E se il bue d’alcuno urta il bue del prossimo di esso, dì che muoia, vendano essi il bue vivo, e partiscanne i danari per metà; partiscano eziandio il morto.

36 Ma, se è notorio che quel bue per addietro fosse uso di cozzare, e il padrone di esso non l’ha guardato, restituisca egli del tutto bue per bue; ma il morto sia suo.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

来自斯威登堡的著作

 

Arcana Coelestia#9188

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9188. A sorceress. That this signifies those in whom something of the church has been conjoined with the falsities of the evil of the love of self, is evident from the signification of “sorceries,” as being the falsities of the evil of the love of self conjoined with such things as are of the church. There are two things which make heaven and thus spiritual life with man-the truth of faith in the Lord, and the good of love to Him. And there are two things which make hell and thus spiritual death with man-the falsity of faith, and the evil of the love of self. The two latter are conjoined in those who are in hell, and make the infernal marriage; but the two former are conjoined in those who are in heaven, and make the heavenly marriage. So far as possible, the Lord withholds man from the conjunction of truth and good with falsity and evil, because this conjunction is profanation. Nevertheless many of those who are within the church cannot be withheld, because from early childhood they have learned the things of the church from the Word, and from doctrine drawn from the Word; and some of them have become imbued with such things, and have made them of their faith. When these persons have arrived at mature age, and have begun to think from themselves, and not as before from others, then they have made nothing of the things they had made of their faith, and in their stead have seized on falsities and imbued themselves with them. These are they who have conjoined within them truths with falsities; for those truths which have once become truths of faith remain, and cannot be rooted out; and the falsities which are afterward made of their faith conjoin themselves with them.

[2] It is this conjunction which is signified in the internal sense by “sorceries.” The reason why these falsities are falsities of the evil of the love of self, is that all evil springs chiefly from this love, and together with evil, falsity, because they cohere together. From this it is evident that in such persons there is no spiritual life, because it has been destroyed by falsities of evil; and insofar as they have conjoined these falsities with truths, so far they have extinguished spiritual life within them; and as in this way instead of being alive, they have become dead, it is said, “Thou shalt not suffer them to live.”

[3] That the conjunction in question is signified in the Word by “sorceries,” is plain in Isaiah:

She said, I shall not sit a widow, neither shall I know the loss of children; but these two things shall come upon thee in a moment in one day, loss of children, and widowhood, because of the multitude of thy sorceries, because of the exceeding greatness of thy magical deeds. Thou hast trusted in thy wickedness; thou hast said, None seeth me. Thy wisdom and thy knowledge have led thee astray; when thou saidst in thine heart, I am, and there is none else besides me. Therefore shall evil come upon thee which thou shalt not know how to ward off; and calamity shall fall upon thee which thou shalt not be able to atone: devastation shall come upon thee suddenly, thou not knowing. For indeed persist thou in thy magical deeds, and in the multitude of thy sorceries, wherein thou hast labored from thy youth. Thou art wearied in the multitude of thy counsel. Let the searchers of the heavens, the stargazers, and those who know the new moons, now stand and save thee from the things that shall come upon thee. Behold they are become as stubble; the fire hath burned them; they shall not rescue their soul from the hand of the flame (Isaiah 47:8-14).

[4] That “sorcerers” denote those who conjoin the falsities of the evil of the love of self with the truths of faith, and thus perish, is plain from every particular in the above passage viewed in the internal sense, for they are here described. The extinction of their spiritual life is described by “widowhood and loss of children.” “Widowhood” denotes the privation of truth and of the derivative good; and “loss of children” the privation of truth and good. The origin of falsity, as being from the evil of the love of self, is described by these words, “thy wisdom and thy knowledge have led thee astray when thou saidst in thine heart, I am, and there is none else besides me;” and the evil itself of the love of self, by these words, “behold, they are become as stubble, the fire hath burned them, they shall not rescue their soul from the hand of the flame;” “fire” and “flame” denote the love of self. That everything of spiritual life has been extinguished, is described by these words, “evil shall come upon thee which thou shalt not know how to ward off, and calamity shall fall upon thee which thou shalt not be able to atone.” They are called “searchers of the heavens, stargazers, and those who know the new moons,” from being in external things without any internal; for such see from the external man and not at all from the internal, thus from natural light and not at all from spiritual light; for in the internal sense “heaven,” the “stars,” and “new moons” denote knowledges and memory-knowledges; here, such as are seen from the world, and not from heaven.

[5] That “sorceries” denote such falsities, is also plain in Micah:

I will cut off the cities of thy land, and throw down all thy strongholds; I will cut off sorceries out of thine hand; and thou shall have no soothsayers (Micah 5:11-12):

“the cities of the land” denote the false doctrinal things of their church, which are called “sorceries” because they destroy the truths of faith.

In Nahum:

Because of the multitude of the whoredoms of the well-favored 1 harlot, the mistress of sorceries, that selleth nations in her whoredom, and families in her sorceries (Nah. 3:4);

“whoredoms” denote perversions of truth; and “sorceries,” the falsities thence derived. In like manner in the second book of Kings:

Jehoram said unto Jehu, Is it peace, Jehu? And he answered, What peace, even unto the whoredoms of thy mother Jezebel, and her many sorceries? (2 Kings 9:22).

[6] That those are “sorcerers” who have been taught by themselves, and trust in themselves alone to the extent of loving themselves and desiring to be worshiped as deities, is also plain from passages which treat openly of the coming of the Lord, who will teach them and cast out the sorcerers; for he who shall be taught in the truths and goods of faith must be taught by the Lord, and in no wise by himself. Wherefore it is thus written in Malachi:

Behold I send Mine angel, who shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant whom ye desire. And I will draw nigh to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and those who swear to what is false (Malachi 3:1, 5);

“sorcerers” denote those who have been taught by themselves, and who thus destroy truths which are from the Lord; “adulterers” denote those who destroy goods; and “those who swear to what is false,” those who confirm falsities. That it is the Lord who will cast them out is plain, for it is said, “the Lord shall come to His temple, even the angel of the covenant.”

[7] So also in Moses:

When thou comest unto the land which Jehovah God will give thee, there shall not be found in thee anyone that maketh his son or his daughter pass through the fire, one that divineth divinations, and one that questioneth the hells, and an augur, and a sorcerer, and an enchanter, and one that consulteth a familiar spirit, and a soothsayer, and a questioner of the dead. For everyone that doeth these things is an abomination to Jehovah; and because of these abominations Jehovah thy God doth drive them out from before thee. Jehovah thy God will raise up to thee a prophet from the midst of thee, of thy brethren, like unto me; him shall ye obey. Jehovah said in Horeb, I will raise him up a prophet from the midst of their brethren, like unto thee; and I will put My words in his mouth, that he may speak unto them all that I shall command him. Whence it shall come to pass that the man who will not obey My words, which he shall speak in My name, I will require it of him (Deuteronomy 18:9-19).

[8] By “diviners,” “augurs,” “sorcerers,” and the rest who are here named, are meant in the internal sense those who destroy the truths and goods of the church by means of memory-knowledges wrongly applied; thus who do so from their own intelligence and through falsities from the evils of the love of self and the love of the world, consequently who learn and teach from the cupidity of profit and of honors, and not from any affection for the truth of faith and the good of life. And as all falsities of doctrine and evils of life come forth from this source, mention is made of “a prophet who shall come and teach.” That this “prophet” is the Lord, is known in the church, and was known also to the Jews and Gentiles of that time, as is evident in Matthew 21:11; Luke 1:76; 7:16; 13:33; Mark 6:4. Those are taught by the Lord who read the Word not for the sake of self and the world, but for the sake of good and truth itself, for then they are enlightened. But when men read it for the sake of self and the world, they are blinded. “A prophet” signifies one who teaches, and in a sense abstracted from person, doctrine (n. 2534, 7269); thus the Lord as to the Word, that is, as to Divine truth.

脚注:

1. Here boni causa, but in n. 6978 boni gratia. [Reviser.]

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