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Esodo第22章

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1 Se uno ruba un bue o una pecora e li ammazza o li vende, restituirà cinque buoi per il bue e quattro pecore per la pecora.

2 Se il ladro, còlto nell’atto di fare uno scasso, è percosso e muore, non v’è delitto d’omicidio.

3 Se il sole era levato quand’avvenne il fatto, vi sarà delitto d’omicidio. Il ladro dovrà risarcire il danno; se non ha di che risarcirlo, sarà venduto per ciò che ha rubato.

4 Se il furto, bue o asino o pecora che sia gli è trovato vivo nelle mani, restituirà il doppio.

5 Se uno arrecherà de’ danni a un campo altrui o ad una vigna, lasciando andare le sue bestie a pascere nel campo altrui risarcirà il danno col meglio del suo campo e col meglio della sua vigna.

6 Se divampa un fuoco e s’attacca alle spine sì che ne sia distrutto il grano in covoni o il grano in piedi o il campo, chi avrà acceso il fuoco dovrà risarcire il danno.

7 Se uno affida al suo vicino del danaro o degli oggetti da custodire, e questi siano rubati dalla casa di quest’ultimo, se il ladro si trova, restituirà il doppio.

8 Se il ladro non si trova, il padrone della casa comparirà davanti a Dio per giurare che non ha messo la mano sulla roba del suo vicino.

9 In ogni caso di delitto, sia che si tratti d’un bue o d’un asino o d’una pecora o d’un vestito o di qualunque oggetto perduto del quale uno dica: "E’ questo qui!" la causa d’ambedue le parti verrà davanti a Dio; colui che Dio condannerà, restituirà il doppio al suo prossimo.

10 Se uno in custodia al suo vicino un asino o un bue o una pecora o qualunque altra bestia, ed essa muore o resta stroppiata o è portata via senza che ci sian testimoni,

11 interverrà fra le due parti il giuramento dell’Eterno per sapere se colui che avea la bestia in custodia non ha messo la mano sulla roba del suo vicino. Il padrone della bestia si contenterà del giuramento, e l’altro non sarà tenuto a rifacimento di danni.

12 Ma se la bestia gli è stata rubata, egli dovrà risarcire del danno il padrone d’essa.

13 Se la bestia è stata sbranata, la produrrà come prova, e non sarà tenuto a risarcimento per la bestia sbranata.

14 Se uno prende in prestito dal suo vicino una bestia, e questa resti stroppiata o muoia essendo assente il padrone d’essa, egli dovrà rifare il danno.

15 Se il padrone è presente, non v’è luogo a rifacimento di danni; se la bestia è stata presa a nolo, essa è compresa nel prezzo del nolo.

16 Se uno seduce una fanciulla non ancora fidanzata e si giace con lei, dovrà pagare la sua dote e prenderla per moglie.

17 Se il padre di lei rifiuta del tutto di dargliela, paghi la somma che si suol dare per le fanciulle.

18 Non lascerai vivere la strega.

19 Chi s’accoppia con una bestia dovrà esser messo a morte.

20 Chi offre sacrifizi ad altri dèi, fuori che all’Eterno solo, sarà sterminato come anatema.

21 Non maltratterai lo straniero e non l’opprimerai; perché anche voi foste stranieri nel paese d’Egitto.

22 Non affliggerete alcuna vedova, ne alcun orfano.

23 Se in qualche modo li affliggi, ed essi gridano a me, io udrò senza dubbio il loro grido;

24 la mia ira s’accenderà, e io vi ucciderò con la spada; e le vostre mogli saranno vedove, e i vostri figliuoli orfani.

25 Se tu presti del danaro a qualcuno del mio popolo, al povero ch’è teco, non lo tratterai da usuraio; non gl’imporrai interesse.

26 Se prendi in pegno il vestito del tuo prossimo, glielo renderai prima che tramonti il sole;

27 perché esso è l’unica sua coperta, è la veste con cui si avvolge il corpo. Su che dormirebb’egli? E se avverrà ch’egli gridi a me, io l’udrò; perché sono misericordioso.

28 Non bestemmierai contro Dio, e non maledirai il principe del tuo popolo.

29 Non indugerai a offrirmi il tributo dell’abbondanza delle tue raccolte e di ciò che cola dai tuoi strettoi. Mi darai il primogenito de’ tuoi figliuoli.

30 Lo stesso farai del tuo grosso e del tuo minuto bestiame: il loro primo parto rimarrà sette giorni presso la madre; l’ottavo giorno, me lo darai.

31 Voi mi sarete degli uomini santi; non mangerete carne di bestia trovata sbranata nei campi; gettatela ai cani.

   

来自斯威登堡的著作

 

Arcana Coelestia#9154

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9154. 'The master of the house shall be brought to God' means enquiring of good. This is clear from the meaning of 'being brought to God' as being brought forward for enquiry to be made, dealt with below in 9160; and from the meaning of 'the master of the house' as good which is enquired of. The reason why 'the master of the house' means good is that the subject is truths and factual knowledge that have been taken away from the memory, meant by 'the silver and the vessels which were delivered to someone for safe keeping but were taken away by theft', 9149, 9150. Since those truths and factual knowledge belong to good and exist in good 'the master of the house', to whom the objects belong and with whom they reside, means good. Good is called 'the master' because truths and factual knowledge belong to good as their master, and good is also called 'the house' because truths and factual knowledge exist within good as their house. For the meaning of 'the house' as good, and the fact that truths reside in that house, see 3652, where the Lord's words in Matthew are explained,

Let him who is on the roof of the house not go down to take anything out of the house. Matthew 24:17.

[2] The implications of this - that good should be enquired of regarding truths and factual knowledge that have been taken away from the memory - are that the good present with a person is that which receives all truths into itself. For good receives its specific quality from truths; and in the measure that truths have good within them and also around them they have life. This is like a fibre or like a vessel in a living creature. In the measure that the fibre has spirit 1 in it and in the measure that the vessel has blood in it they have life; and a blood vessel likewise has life in the measure that it has around itself fibres with spirit in them. A similar situation exists with truth and good. Truth without good is like a fibre without spirit, and like a vein or an artery without blood, the nature of which anyone can see, namely something devoid of life and so devoid of any use within a living creature. The situation is similar when faith is devoid of charity. Since good receives its specific quality from truths, as has been stated, good also receives its form from them; for where there is form, specific quality is present, and where there is no form no specific quality is present. Again it is like the situation with spirit and blood in a living creature. Spirit is circumscribed by its fibres and so receives form through them, while blood receives form through its vessels. From all this it is evident that truth without good has no life in it, and that good without truth possesses no specific quality, consequently that faith without charity is not faith that is alive. By faith here faith composed of truth is meant, and by charity life consisting of good.

[3] All this shows how to understand the explanation that if truths and factual knowledge have been taken away, enquiry should be made of good. That is to say, it shows that when a person is governed by good, that is, by an affection for doing good, he recollects all the truths that have entered into good, but when he turns away from good the truths disappear, for falsity arising from evil is that which takes them away as if by theft. But truths that have disappeared are recollected once again when a person comes back to an affection for good or for truth through the life he leads. Anyone who stops to reflect can recognize the truth of this from his own experience and from what takes place with others. All this makes plain what is meant by enquiring of good regarding truths and factual knowledge that have been taken away from a person's memory or mind.

脚注:

1. See 4227:3.

  
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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#4227

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4227. There are many people of both sexes who whenever possible during their lifetime have been the sort to try by the use of craft and deceit to subjugate the minds of others to themselves with the intent of exercising control over them, trying to do so in particular among the powerful and the rich in order that they alone might rule in the name of the powerful or rich. They have acted secretly, and by various methods have removed others, especially the upright, not indeed by bringing discredit on them, for uprightness can take care of itself, but by other methods - by distorting what they suggest, calling them simpletons and also 'a bad lot', attributing misfortunes to them when these occur, besides other similar practices. People who have behaved like this during their lifetime are just the same in the next life, for everyone's life follows him.

[2] I have come to know all this from actual experience of spirits of this sort when they have been with me, for at that time they acted in a similar manner but even more expertly and craftily - for spirits act more skillfully than men do because they have been released from all connection with the body and from being shackled to gross modes of sensation. They were so skillful that on some occasions I did not perceive that their intention or end in view was to exercise control; and while talking among themselves they took care that I did not hear or realize what they were saying. But I was told by others who did hear them that their proposals were unspeakable, and that they were planning by the use of the arts of magic, and so with the aid of the devil's crew, how to attain their end. They thought nothing of murdering the upright; and as for the Lord in whose name they said that they wished to exercise control, they did not rate Him highly at all but regarded Him as just another human being, the worship of whom was a practice left over from ancient times, akin to that which existed among other nations who treated and worshipped human beings as gods. Yet they did not dare to decry Him because they had been born to that worship of Him, and if they did decry Him they would damage their own reputation. Of these spirits I can say this, that they beset the thoughts and will of people who are like themselves and worm their way into their affection and intention in such a manner that, but for the Lord's mercy, those persons cannot possibly know that such spirits are present or that they are within a community of such spirits.

[3] These spirits correspond to the harmful elements present in man's purer blood, termed the animal spirit, into which those elements enter without any order. They spread everywhere and are like poisons, freezing and putting out of action nerves and fibres, from which very serious and fatal diseases break out. When such spirits act in combination with one another, one knows that they do so from the fact that they go down on all fours, so to speak, and station themselves, at the back of one's head below the left side of the cerebellum. For spirits who act below the back of the head work in a more clandestine way than others; and those whose activity is directed on one's back desire to exercise control.

[4] They have reasoned with me regarding the Lord, saying that it was extraordinary He did not hear their prayers when they prayed and so did not come to the aid of those asking for help. But I was led to reply that they could not be heard because they had as their end in view such things as were contrary to the health of the human race and because they prayed for their own prosperity against that of all others. And when they prayed in this fashion, I added, heaven was closed, for those in heaven pay attention solely to the ends which those praying have in view. These spirits certainly did not wish to acknowledge anything I said; nevertheless they could not find anything to say in reply.

[5] There have been some men of this kind, accompanied by women, who said that they could follow many suggestions made by the women because women have a quicker and shrewder insight into such matters. They were especially delighted to have the company of those who had been whores. Such apply themselves in the next life to secret and magical arts for the most part, for very many magical arts exist in the next life which are totally unknown in the world. As soon as people of this nature enter the next life they apply themselves to those arts and learn how to bewitch those with whom they are present, especially those in whose name they wish to bear rule. They have no abhorrence of wicked ways. The nature of their hell and where they are when not in the world of spirits will be discussed elsewhere. From all this it may be seen that everyone's life remains with him after death.

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