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Исход第20章

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1 Тогда изрекъ Богъ всј слова сіи, говоря:

2 Я Іегова, Богъ твой, Который вывелъ тебя изъ земли Египетской, изъ дома рабства.

3 Да не будетъ у тебя другихъ боговъ предъ лицемъ Моимъ.

4 Не дјлай себј кумира, и никакого изображенія того, что на небј вверху, что на землј внизу, и что въ водахъ ниже земли.

5 Не поклонайса имъ и не служи имъ; ибо Я Іегова Богъ твой, Богъ ревнитель, наказывающій за вину отцевъ дјтей до третьяго и до четвертаго рода, ненавидящихъ Меня,

6 и благотворящій до тысячи родовъ любящимъ Меня и соблюдающимъ заповјди Мои.

7 Не произноси имени Іеговы, Бога твоего, напрасно; ибо Іегова не оставитъ безъ наказанія того, кто произноситъ имя Его нанрасно.

8 Помни день субботный, чтобы святить его.

9 Шесть дней работай, и дјлай всякія дјла свои:

10 а день седьмый суббота Іеговы, Бога твоего: не дјлай никакого дјла ни ты, ни сынъ твой, ни дочь твоя, ни рабъ твой, ни раба твоя, ни скотъ твой, ни пришлецъ твой, который въ жилищахъ твоихъ.

11 Ибо въ шесть дней Іегова создалъ небо и землю, море и все, что въ нихъ: а въ день седьмый почилъ. Посему благословилъ Іегова день субботный и освятилъ его.

12 Почитай отца твоего и матерь твою, чтобы продлились дни твои на землј, которую Іегова, Богъ твой, даетъ тебј.

13 Не убивай.

14 Не прелюбодјйствуй.

15 Не крадь.

16 Не произноси ложнаго свидјтельства на ближняго твоего.

17 Не желай дома ближняго твоего, не желай жены ближняго твоего, ни раба его, ни рабы его, ни вола его, ни осла его, ничего, что у ближняго твоего.

18 Весь народъ видјлъ громы, и молніи, и гласъ трубный, и гору дымящуюся: и видя то, народъ отступилъ, и сталъ вдали.

19 И сказали Моисею: говори ты съ нами, и мы будемъ слушать: но чтобы не говорилъ съ нами Богъ, дабы намъ не умеретъ.

20 Моисей сказалъ народу: не бойтесь; ибо для того Богъ пришелъ, чтобы испытать васъ, и чтобы страхъ Его былъ на лицахъ вашихъ; дабы вы не грјшили.

21 И стоялъ народъ вдали; а Моисей вступилъ во мракъ, гдј Богъ.

22 И сказалъ Іегова Моисею: такъ скажи сынамъ Израилевымъ: вы видјли, какъ Я съ неба говорилъ вамъ.

23 Не дјлайте предо Мною боговъ серебряныхъ, или боговъ золотыхъ, не дјлайте себј.

24 Сдјлай Мнј жертвенникъ изъ земли, и принеси на немъ всесожженія твои, овецъ твоихъ, и воловъ твоихъ; на всякомъ мјстј, гдј Я положу память имени Моего, Я приду къ тебј, и благословлю тебя

25 Если же будешь дјлать Мнј жертвенникъ изъ камней, то не сооружай изъ тесаныхъ. Ибо какъ скоро возложешь на нихъ тесло твое: то осквернишь ихъ.

26 И не восходи по ступенямъ къ жертвеннику Моему, дабы не открылась при немъ нагота твоя.

   

来自斯威登堡的著作

 

Arcana Coelestia#8907

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8907. Verse 16 You shall not answer as a witness of a lie against your neighbour, means that good must not be called evil, nor truth falsity, and conversely that evil must not be called good, nor falsity truth.

  
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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#3816

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3816. 'Should you serve me for nothing? Tell me, what shall your reward be?' means that there must be a means by which they are joined together. This is clear from the meaning of 'serving for nothing' as without any binding agreement, and from the meaning of 'reward' as the means by which they were joined together. The expression 'reward' is used frequently in the Word, and in the places where it occurs nothing else is meant in the internal sense than a means by which things are joined together. The reason for this is that angels utterly refuse to listen to any talk of reward being due on account of anything in themselves. Indeed they utterly loathe the very idea of a reward for the sake of any good or good action. For they know that with everyone the proprium, or that which is his own, is nothing but evil, and this being so, that whatever they do from the proprium or what is their own would hold the reverse of any reward within it. Angels also know that all good originates in the Lord, and that it flows in from Him, and solely out of mercy. Thus it is not on account of that which begins in themselves that they think about reward; indeed good itself ceases to be good when there is thought of reward on account of it, for a selfish end in view then instantly attaches itself. And to the extent this end attaches itself it introduces a denial that good originates in the Lord and is imparted out of mercy. This therefore removes the influx of good and consequently removes heaven and the blessedness present in good and in the affection for good. The affection for good, that is, love to the Lord and charity towards the neighbour, includes blessing and happiness within it. These are present in the affection or love itself. Doing something for reasons of affection and the blessing it brings and doing it at the same time for the sake of reward are utterly contrary motives. This is why angels do not perceive any reward at all when reward is mentioned in the Word but that which the Lord grants them for nothing and out of mercy.

[2] But reward serves as a means to join together in the case of those who have not yet reached that point; for those who have not yet been brought into good and the affection for it, that is, who are not yet wholly regenerate, inevitably think of reward as well; for they do not do the good they do from an affection for good but from an affection for their own blessedness and happiness, and at the same time from fear of hell. But when a person is being regenerated this is reversed and becomes an affection for good. And when it is an affection for good he no longer has reward in view.

[3] This may be illustrated from aspects of public life. Someone who loves his country and is so governed by an affection for it that he desires out of goodwill to further its welfare would be hurt if prevented from doing so and would plead to be given an opportunity to further its welfare. For such is the object of his affection and consequently of his desire and blessedness. Indeed such a person receives honours and is promoted to important positions because these are the means by which he serves his country even though those honours and positions are called rewards. But people who have no affection for their country, only for themselves and for the world, act for the sake of position and wealth, which are also their ends in view. Such people put themselves before their country, that is, their own good before the common good, and in comparison with the others are sordid. And yet more than all others they want it to be seen that they do what they do from a love that is sincere. But when they think about this on their own they deny that anyone acts from such love, and are amazed that anyone is able to do so. Those whose attitude during their lifetime is such towards their country or the public good have the same attitude in the next life towards the Lord's kingdom, for a person's affection or love follows him, since affection or love constitute the life of everyone.

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