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Exodus第21章

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1 και ταυτα τα δικαιωματα α παραθησεις ενωπιον αυτων

2 εαν κτηση παιδα εβραιον εξ ετη δουλευσει σοι τω δε εβδομω ετει απελευσεται ελευθερος δωρεαν

3 εαν αυτος μονος εισελθη και μονος εξελευσεται εαν δε γυνη συνεισελθη μετ' αυτου εξελευσεται και η γυνη μετ' αυτου

4 εαν δε ο κυριος δω αυτω γυναικα και τεκη αυτω υιους η θυγατερας η γυνη και τα παιδια εσται τω κυριω αυτου αυτος δε μονος εξελευσεται

5 εαν δε αποκριθεις ειπη ο παις ηγαπηκα τον κυριον μου και την γυναικα και τα παιδια ουκ αποτρεχω ελευθερος

6 προσαξει αυτον ο κυριος αυτου προς το κριτηριον του θεου και τοτε προσαξει αυτον επι την θυραν επι τον σταθμον και τρυπησει αυτου ο κυριος το ους τω οπητιω και δουλευσει αυτω εις τον αιωνα

7 εαν δε τις αποδωται την εαυτου θυγατερα οικετιν ουκ απελευσεται ωσπερ αποτρεχουσιν αι δουλαι

8 εαν μη ευαρεστηση τω κυριω αυτης ην αυτω καθωμολογησατο απολυτρωσει αυτην εθνει δε αλλοτριω ου κυριος εστιν πωλειν αυτην οτι ηθετησεν εν αυτη

9 εαν δε τω υιω καθομολογησηται αυτην κατα το δικαιωμα των θυγατερων ποιησει αυτη

10 εαν δε αλλην λαβη εαυτω τα δεοντα και τον ιματισμον και την ομιλιαν αυτης ουκ αποστερησει

11 εαν δε τα τρια ταυτα μη ποιηση αυτη εξελευσεται δωρεαν ανευ αργυριου

12 εαν δε παταξη τις τινα και αποθανη θανατω θανατουσθω

13 ο δε ουχ εκων αλλα ο θεος παρεδωκεν εις τας χειρας αυτου δωσω σοι τοπον ου φευξεται εκει ο φονευσας

14 εαν δε τις επιθηται τω πλησιον αποκτειναι αυτον δολω και καταφυγη απο του θυσιαστηριου μου λημψη αυτον θανατωσαι

15 ος τυπτει πατερα αυτου η μητερα αυτου θανατω θανατουσθω

16 ο κακολογων πατερα αυτου η μητερα αυτου τελευτησει θανατω

17 ος εαν κλεψη τις τινα των υιων ισραηλ και καταδυναστευσας αυτον αποδωται και ευρεθη εν αυτω θανατω τελευτατω

18 εαν δε λοιδορωνται δυο ανδρες και παταξη τις τον πλησιον λιθω η πυγμη και μη αποθανη κατακλιθη δε επι την κοιτην

19 εαν εξαναστας ο ανθρωπος περιπατηση εξω επι ραβδου αθωος εσται ο παταξας πλην της αργιας αυτου αποτεισει και τα ιατρεια

20 εαν δε τις παταξη τον παιδα αυτου η την παιδισκην αυτου εν ραβδω και αποθανη υπο τας χειρας αυτου δικη εκδικηθητω

21 εαν δε διαβιωση ημεραν μιαν η δυο ουκ εκδικηθησεται το γαρ αργυριον αυτου εστιν

22 εαν δε μαχωνται δυο ανδρες και παταξωσιν γυναικα εν γαστρι εχουσαν και εξελθη το παιδιον αυτης μη εξεικονισμενον επιζημιον ζημιωθησεται καθοτι αν επιβαλη ο ανηρ της γυναικος δωσει μετα αξιωματος

23 εαν δε εξεικονισμενον ην δωσει ψυχην αντι ψυχης

24 οφθαλμον αντι οφθαλμου οδοντα αντι οδοντος χειρα αντι χειρος ποδα αντι ποδος

25 κατακαυμα αντι κατακαυματος τραυμα αντι τραυματος μωλωπα αντι μωλωπος

26 εαν δε τις παταξη τον οφθαλμον του οικετου αυτου η τον οφθαλμον της θεραπαινης αυτου και εκτυφλωση ελευθερους εξαποστελει αυτους αντι του οφθαλμου αυτων

27 εαν δε τον οδοντα του οικετου η τον οδοντα της θεραπαινης αυτου εκκοψη ελευθερους εξαποστελει αυτους αντι του οδοντος αυτων

28 εαν δε κερατιση ταυρος ανδρα η γυναικα και αποθανη λιθοις λιθοβοληθησεται ο ταυρος και ου βρωθησεται τα κρεα αυτου ο δε κυριος του ταυρου αθωος εσται

29 εαν δε ο ταυρος κερατιστης η προ της εχθες και προ της τριτης και διαμαρτυρωνται τω κυριω αυτου και μη αφανιση αυτον ανελη δε ανδρα η γυναικα ο ταυρος λιθοβοληθησεται και ο κυριος αυτου προσαποθανειται

30 εαν δε λυτρα επιβληθη αυτω δωσει λυτρα της ψυχης αυτου οσα εαν επιβαλωσιν αυτω

31 εαν δε υιον η θυγατερα κερατιση κατα το δικαιωμα τουτο ποιησουσιν αυτω

32 εαν δε παιδα κερατιση ο ταυρος η παιδισκην αργυριου τριακοντα διδραχμα δωσει τω κυριω αυτων και ο ταυρος λιθοβοληθησεται

33 εαν δε τις ανοιξη λακκον η λατομηση λακκον και μη καλυψη αυτον και εμπεση εκει μοσχος η ονος

34 ο κυριος του λακκου αποτεισει αργυριον δωσει τω κυριω αυτων το δε τετελευτηκος αυτω εσται

35 εαν δε κερατιση τινος ταυρος τον ταυρον του πλησιον και τελευτηση αποδωσονται τον ταυρον τον ζωντα και διελουνται το αργυριον αυτου και τον ταυρον τον τεθνηκοτα διελουνται

36 εαν δε γνωριζηται ο ταυρος οτι κερατιστης εστιν προ της εχθες και προ της τριτης ημερας και διαμεμαρτυρημενοι ωσιν τω κυριω αυτου και μη αφανιση αυτον αποτεισει ταυρον αντι ταυρου ο δε τετελευτηκως αυτω εσται

37 εαν δε τις κλεψη μοσχον η προβατον και σφαξη αυτο η αποδωται πεντε μοσχους αποτεισει αντι του μοσχου και τεσσαρα προβατα αντι του προβατου

   

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.

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