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Exodus第22章

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1 `When a man doth steal an ox or sheep, and hath slaughtered it or sold it, five of the herd he doth repay for the ox, and four of the flock for the sheep.

2 `If in the breaking through, the thief is found, and he hath been smitten, and hath died, there is no blood for him;

3 if the sun hath risen upon him, blood [is] for him, he doth certainly repay; if he have nothing, then he hath been sold for his theft;

4 if the theft is certainly found in his hand alive, whether ox, or ass, or sheep -- double he repayeth.

5 `When a man depastureth a field or vineyard, and hath sent out his beast, and it hath pastured in the field of another, [of] the best of his field, and the best of his vineyard, he doth repay.

6 `When fire goeth forth, and hath found thorns, and a stack, or the standing corn, or the field, hath been consumed, he who causeth the burning doth certainly repay.

7 `When a man doth give unto his neighbour silver, or vessels to keep, and it hath been stolen out of the man's house; if the thief is found, he repayeth double.

8 `If the thief is not found, then the master of the house hath been brought near unto God, whether he hath not put forth his hand against the work of his neighbour;

9 for every matter of transgression, for ox, for ass, for sheep, for raiment, for any lost thing of which it is said that it is his; unto God cometh the matter of them both; he whom God doth condemn, he repayeth double to his neighbour.

10 `When a man doth give unto his neighbour an ass, or ox, or sheep, or any beast to keep, and it hath died, or hath been hurt, or taken captive, none seeing --

11 an oath of Jehovah is between them both, that he hath not put forth his hand against the work of his neighbour, and its owner hath accepted, and he doth not repay;

12 but if it is certainly stolen from him, he doth repay to its owner;

13 if it is certainly torn, he bringeth it in -- a witness; the torn thing he doth not repay.

14 `And when a man doth ask [anything] from his neighbour, and it hath been hurt or hath died -- its owner not being with it -- he doth certainly repay;

15 if its owner [is] with it, he doth not repay, -- if it [is] a hired thing, it hath come for its hire.

16 `And when a man doth entice a virgin who [is] not betrothed, and hath lain with her, he doth certainly endow her to himself for a wife;

17 if her father utterly refuse to give her to him, money he doth weigh out according to the dowry of virgins.

18 `A witch thou dost not keep alive.

19 `Whoever lieth with a beast is certainly put to death.

20 `He who is sacrificing to a god, save to Jehovah alone, is devoted.

21 `And a sojourner thou dost not oppress, nor crush him, for sojourners ye have been in the land of Egypt.

22 `Any widow or orphan ye do not afflict;

23 if thou dost really afflict him, surely if he at all cry unto Me, I certainly hear his cry;

24 and Mine anger hath burned, and I have slain you by the sword, and your wives have been widows, and your sons orphans.

25 `If thou dost lend My poor people with thee money, thou art not to him as a usurer; thou dost not lay on him usury;

26 if thou dost at all take in pledge the garment of thy neighbour, during the going in of the sun thou dost return it to him:

27 for it alone is his covering, it [is] his garment for his skin; wherein doth he lie down? and it hath come to pass, when he doth cry unto Me, that I have heard, for I [am] gracious.

28 `God thou dost not revile, and a prince among thy people thou dost not curse.

29 `Thy fulness and thy liquids thou dost not delay; the first-born of thy sons thou dost give to Me;

30 so thou dost to thine ox, to thy sheep; seven days it is with its dam, on the eighth day thou dost give it to Me.

31 `And ye are holy men to Me, and flesh torn in the field ye do not eat, to a dog ye do cast it.

   

来自斯威登堡的著作

 

Arcana Coelestia#9057

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9057. 'Blow for blow' means if anything of affection in the understanding is wiped out or injured. This is clear from the meaning of 'blow' as the wiping out or injuring of affection in the understanding, that is, of affection for truth. 'Blow' is expressed in the original language by a word that means a bruise resulting from a gathering of blood or corrupted blood; and 'blood' in the internal sense is the truth of faith derived from the good of love and in the contrary sense truth that has been falsified and rendered profane, 4735, 6978, 7317, 7326. 'A blow' therefore is truth that has been injured or wiped out. 'Blows' or 'plagues' 1 have the same meaning in Revelation 9:20; 11:6; 13:12; 15:1, 6, 8; 16:21; 18:8; also in Jeremiah 30:12, 14, 17; Ezekiel 7:2; Zechariah 14:12-15; Psalms 38:5; and in Luke 10:30-35, where it speaks about the one who fell among thieves, who inflicted blows on him, and left him half dead, and about a Samaritan who bandaged his blows, poured in oil and wine, lifted him onto his own animal, and brought him to an inn.

[2] A person with an understanding of the internal sense of the Word can know why the Lord said that a Samaritan bandaged the victim's blows, poured in oil and wine, and set him on his own animal. In the internal sense 'a Samaritan' means someone with an affection for truth; 'bandaging blows' means healing that affection when it has been injured; 'pouring in oil and wine' means introducing the good of love and the good of faith; and 'lifting onto his animal' means supporting with his own power of understanding. Thus those words were used to describe charity towards the neighbour, in a natural way for the benefit of people in the world and in a spiritual way for the benefit of angels in heaven - in a natural way in the sense of the letter, and in a spiritual way in the internal sense. The reason why 'a Samaritan' is someone with an affection for truth is that in the Word 'Samaria' means that affection. For the meaning of 'oil' as the good of love, see 886, 3728, 4582; of 'wine' as the good of faith, 1798, 6377; of 'an animal' as the power of understanding, 2761, 2762, 2781, 3217, 5321, 5741, 6125, 6401, 6534, 7024, 8146, 8148. The Lord spoke in this manner, but few understand it; for they think that such details were mentioned by Him merely in order to make up some story that was a parable. But in that case they would not be words from God. Words from God all hold within themselves such things as tell of the Lord, of heaven, and of the Church, in every tiny detail, see above in 9049 (end).

脚注:

1. The Latin word plaga is sometimes rendered blow, at other times plague.

  
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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#5427

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5427. 'And Joseph recognized his brothers' means that the truths of the Church were visible to the celestial of the spiritual in the light that this possessed. This is clear from the meaning of 'recognizing' as perceiving, seeing, and so being visible; from the representation of 'Joseph' as the celestial of the spiritual, dealt with already; and from the meaning of 'his brothers' as the general truths known to the Church, dealt with above in 5409, 5419. And Since 'Joseph recognized his brothers' means that those truths - the general truths known to the Church - were visible to the celestial of the spiritual, it follows that they were seen by the light in which the celestial of the spiritual dwells and so by the light which the celestial of the spiritual possesses. In this light, which is truth from the Divine, 5417, every single truth below - that is, within the natural - is visible. But the reverse is not possible if no intermediary is present, still less if no agreement between the two sides exists, no agreement enabling the two to be joined together. This becomes quite clear from the consideration that angels dwelling in the heavens, and so in the light of heaven, can see every single thing that happens in the world of spirits, which is immediately below the heavens, as well as every single thing that happens on the earth of the lower ones, and indeed that happens in the hells. But the reverse is not possible.

[2] It is also the case that the angels of a higher heaven can see everything that is happening in the heaven beneath them, but the reverse is not so unless an intermediary exists. Intermediary spirits also serve as the means by which communication forward and back takes place. When therefore those who are in a lower position and have no intermediary, and more particularly those who are not in agreement with the ones above them, look at the light of heaven, they see absolutely nothing at all; everything there appears to them to dwell in total obscurity. But in fact those in the place where they look dwell in the brightest light. This may be illustrated by the following unique experience: A large city once appeared in front of me, where there were thousands of different, delightful and beautiful sights. I saw these because an intermediary had been provided; yet the spirits present with me could not see a single thing because they had no intermediary. I was told that even though they are present in that place those who are not in agreement with the ones above them discern nothing whatever of the things existing there.

[3] The same is similarly true of a person's interior man or spirit, which is also called his soul. The interior man can see every single thing present and taking place in the exterior man; but the reverse is not possible unless the two are in agreement and an intermediary is present. To the exterior man therefore, when it is not in agreement with the interior man, the interior man does not appear to have any existence. It appears to be so completely non-existent that when anything is said about the interior man, it seems to the exterior man either to be so obscure that it is unwilling even to contemplate it or to be nothing it can believe in. But when agreement between the two does exist, the exterior man sees, with the help of the intermediary, what is going on in the interior man. For then the light which the interior man possesses enters into the light which the exterior or natural man possesses; that is, heavenly light passes into natural light and brightens it, and in this brighter light what is happening to the interior man is made visible. This is the origin of the intelligence and wisdom which the exterior man possesses. But if no intermediary is present, and especially if no agreement exists, the interior man sees and perceives what is going on in the exterior man and also to some extent guides it; the reverse however does not happen. More than that, if contrariety exists - that is to say, if the exterior man completely perverts or snuffs out what comes in by way of the interior man - the interior man is deprived of the light it receives from heaven, heaven is inaccessible to it, and a communication from hell with the exterior man is opened up. You may see more about these matters in what now follows below.

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