圣经文本

 

Išėjimas第21章

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1 “Tai nuostatai, kuriuos jiems pateiksi.

2 Jei pirksi vergą hebrają, jis tau tarnaus šešerius metus, o septintaisiais paleisi jį be išpirkimo.

3 Jei jis atėjo vienas, vienas teišeina. Jei atėjo vedęs, jo žmona teišeina su juo.

4 Jei jo šeimininkas davė jam žmoną ir ji pagimdė sūnų ir dukterų, žmona ir jos vaikai lieka šeimininkui, o jis vienas teišeina.

5 Bet jei vergas aiškiai pasakys: ‘Aš myliu savo šeimininką, žmoną bei vaikus ir atsisakau laisvės’,

6 tai jo šeimininkas atves jį pas teisėjus, prives jį prie durų arba prie durų staktos ir perdurs yla jo ausį; ir jis liks jam tarnauti visą gyvenimą.

7 Jei kas parduoda savo dukterį vergijon, ji neišeis, kaip išeina vergai.

8 Jei ji nepatinka šeimininkui, kuris su ja susižadėjo, jis turi leisti ją išpirkti. Jis neturi teisės parduoti jos svetimšaliams, nes apgavo ją.

9 O jei jis sužadėjo ją su savo sūnumi, privalo elgtis su ja kaip su dukterimi.

10 Jei jis paims jam kitą, jis neturi teisės sumažinti jai maisto, rūbų ir santuokinių teisių.

11 Jei jis neatlieka jai šitų trijų dalykų, ji išeis be išpirkimo mokesčio.

12 Kas sumuša žmogų taip, kad jis miršta, tas baudžiamas mirtimi.

13 O jei žmogus negalvojo žudyti, bet Dievas atidavė jį į jo rankas, tai Aš paskirsiu vietą, kur jis galėtų pabėgti.

14 Jei kas savo artimą tyčiomis nužudo panaudodamas klastą, tą paimk ir nuo mano aukuro, kad jis mirtų.

15 Kas suduoda savo tėvui arba motinai, tas baudžiamas mirtimi.

16 Kas pavagia žmogų ir parduoda jį, ar jis surandamas pas jį, baudžiamas mirtimi.

17 Kas keikia savo tėvą ar motiną, tas baudžiamas mirtimi.

18 Jei vyrams susivaidijus, vienas taip sumuša kitą akmeniu ar kumščiu, kad tas nemiršta, bet atsigula į lovą,

19 ir jeigu jis atsikelia ir pasiremdamas lazda gali vaikščioti, sumušėjas nebaudžiamas, tik privalo atlyginti už sugaištą laiką ir sumokėti visas gydymo išlaidas.

20 Jei kas taip sumuša vergą ar vergę lazda, kad tas tuojau miršta,­bus nubaustas.

21 O jei jis išgyvena vieną ar dvi dienas, jis nebaudžiamas, nes vergas yra jo nuosavybė.

22 Jei vyrai vaidijasi ir užgauna nėščią moterį ir ji persileidžia, bet jos pačios nesužaloja, tada užgavėjas baudžiamas pinigine bauda, kokią jam paskiria tos moters vyras, teisėjams tarpininkaujant.

23 Bet jei sužaloja­gyvybė už gyvybę,

24 akis už akį, dantis už dantį, ranka už ranką, koja už koją,

25 nudeginimas už nudeginimą, žaizda už žaizdą, randas už randą.

26 Jei kas išmuša savo vergui ar vergei akį, jis privalo už tai paleisti jį laisvėn.

27 Jei jis išmuša savo vergui ar vergei dantį, jis privalo už tai paleisti jį laisvėn.

28 Jei jautis taip subado vyrą ar moterį, kad tas miršta, jautį užmuškite akmenimis ir nevalgykite jo mėsos. Tačiau jaučio savininkas yra nekaltas.

29 Bet jeigu jautis jau anksčiau badydavo ir jo savininkas buvo įspėtas, tačiau jo neuždarė, ir jei jis mirtinai subadė vyrą ar moterį, jautį užmuškite akmenimis, o jo savininką taip pat bauskite mirtimi.

30 O jei jam bus leista išsipirkti, jis mokės išpirką už savo gyvybę tiek, kiek jam bus paskirta.

31 Jei jautis subado sūnų ar dukterį, laikykitės tos pačios taisyklės.

32 Jei jautis subado vergę ar vergą, tai savininkas sumokės vergo šeimininkui trisdešimt šekelių sidabro, o jautį užmuškite akmenimis.

33 Jei kas atidengia duobę arba jei kas iškasa duobę, bet jos neuždengia, ir į ją įkrinta jautis ar asilas,

34 duobės savininkas atlygins nuostolį, sumokėdamas pinigus gyvulio savininkui, o nugaišęs gyvulys liks jam.

35 Jei kieno jautis taip sužaloja kito jautį, kad tas nugaišta, tai jie parduos gyvąjį jautį ir pasidalins už jį gautus pinigus. Taip pat jie pasidalins ir nugaišusį gyvulį.

36 O jei buvo žinoma, kad jautis jau anksčiau badydavo ir savininkas jo neuždarė, tai jis atiduos jautį už jautį, o nugaišęs priklausys jam”.

   

来自斯威登堡的著作

 

Arcana Coelestia#9090

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9090. 'And when a man's ox inflicts a blow on [his] companion's ox' means two truths with dissimilar affections, and the affection with one injures that with the other. This is clear from the meaning of 'inflicting a blow' as injuring truth, dealt with above in 9057; from the meaning of 'an ox' as an affection for good, and in the contrary sense an affection for evil in the natural, also dealt with above, in 9065; and from the meaning of 'a man' as truth, dealt with in 9034, so that 'man' and 'companion' mean two truths. The reason why dissimilar affections are what are meant is that they are oxen, by which affections are meant, that injure each other. For things which are dissimilar injure each other, but not those which are not dissimilar.

[2] Those unacquainted with the nature of representatives and correspondences may be astonished to learn that 'an ox', being a beast, can mean an affection for good or an affection for evil present with a person But let them know that all beasts mean such things as belong to some affection or inclination. This is very well known in the spiritual world, for various kinds of beasts frequently make their appearance there, such as oxen' young bulls, cows, horses, mules, asses, sheep, she-goats, kids, and lambs; also evil beasts, such as tigers, panthers, bears, dogs, pigs, and serpents, as well as beasts seen nowhere on our planet; and in addition various kinds of birds.

[3] The idea that such creatures make their appearance there lies far beyond the belief of those who suppose that nothing exists apart from what they see with their bodily eyes. But these same people also refuse to believe in the existence of spirits or angels, even more so in the idea that they appear to themselves as persons, see one another, talk to one another, and touch one another. Their incredulity is due to their thinking so much on the level of the senses and the body that they suppose their bodies alone are living. This is why, as has been stated, the idea of such creatures lies far beyond their belief. But I have not only seen such sights thousands of times; I have also been told where the creatures I have seen come from, and what they are signs of. I have also accordingly been told that, when presented visually in animal forms, affections for good in the natural appear as harmless oxen, and affections for evil as harmful oxen, and that all other affections are presented in the forms of other animals. So it is that different kinds of beasts are the signs of the various kinds of affections in a person to which they correspond. But regarding these matters see what has been shown already in 142, 143, 246, 714-716, 719, 1823, 2179, 2180, 2781, 2805, 2807, 2830, 3218, 3519, 5198, 7523.

  
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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#940

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940. The majority in this hell are Jews who have been disgustingly avaricious, and when they come among other spirits their presence is detected as the stench of mice. While on the subject of Jews let some account of their cities and of the robbers in the desert be given to show how wretched their condition is after death, that is to say, the condition of those who have been disgustingly avaricious and who, because of the arrogance bred into them, have looked down on others and imagined that they alone were the elect.

[2] As a result of their having conceived and confirmed for themselves during their lifetime the false notion that they would enter into Jerusalem and would possess the Holy Land - not wishing to know that by the New Jerusalem is meant the Lord's kingdom in heaven and on earth - a city appears to them when they enter the next life on the left side of Gehenna and a little to the front. Into the city they stream in solid masses. That city however is muddy and stinking, and is therefore called the filthy Jerusalem. There they rush in all directions through its streets, ankle-deep in sludge and mud, wailing and lamenting as they do so. This city, including its streets, they see with their eyes; it is a representation to them, as in clear daylight, of the kind of people they are. I have indeed seen that city frequently.

[3] A swarthy person coming out of this filthy Jerusalem once appeared before me, the gate seeming to be opened. Roving around him, chiefly on his left side, there were stars - in the world of spirits stars roving around a spirit mean falsities; the meaning is different when the stars are not roving around. He came up to me and pressed himself to the upper part of my left ear which he seemingly touched with his mouth so as to speak to me. No sound came from him as from others when he spoke; instead he spoke within himself, yet his speech was such that I heard and understood. He said that he was a Jewish rabbi and had been in that muddy city for a long time. He also said that the streets of the city were nothing but sludge and mud wherever you went, and that there was nothing else but muck to eat.

[4] I asked why it was so that he, being a spirit, should desire to eat at all. He said that he did eat, and when he desired to eat, he was offered nothing other than muck, which he moaned about exceedingly. Saying that he had not found Abraham, Isaac, and Jacob, he asked what he ought therefore to do. I told him certain facts concerning these three, and added that he was seeking them in vain. Even when he found them, I said, they could be no possible help whatever. In addition to mentioning other deeper matters I said that nobody at all ought to be sought except the Lord alone, who is the Messiah whom during their lifetime these Jews had rejected with contempt. I went on to say that He rules the whole heaven and the whole earth, and that help comes from none other. He asked eagerly and repeatedly, 'Where is He?' I said that He is found everywhere, and that He hears and knows us all. But at that point some other Jewish spirits dragged him away.

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