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Exodus 21

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1 Now these are the laws which you are to put before them.

2 If you get a Hebrew servant for money, he is to be your servant for six years, and in the seventh year you are to let him go free without payment.

3 If he comes to you by himself, let him go away by himself: if he is married, let his wife go away with him.

4 If his master gives him a wife, and he gets sons or daughters by her, the wife and her children will be the property of the master, and the servant is to go away by himself.

5 But if the servant says clearly, My master and my wife and children are dear to me; I have no desire to be free:

6 Then his master is to take him to the gods of the house, and at the door, or at its framework, he is to make a hole in his ear with a sharp-pointed instrument; and he will be his servant for ever.

7 And if a man gives his daughter for a price to be a servant, she is not to go away free as the men-servants do.

8 If she is not pleasing to her master who has taken her for himself, let a payment be made for her so that she may go free; her master has no power to get a price for her and send her to a strange land, because he has been false to her.

9 And if he gives her to his son, he is to do everything for her as if she was his daughter.

10 And if he takes another woman, her food and clothing and her married rights are not to be less.

11 And if he does not do these three things for her, she has the right to go free without payment.

12 He who gives a man a death-blow is himself to be put to death.

13 But if he had no evil purpose against him, and God gave him into his hand, I will give you a place to which he may go in flight.

14 But if a man makes an attack on his neighbour on purpose, to put him to death by deceit, you are to take him from my altar and put him to death.

15 Any man who gives a blow to his father or his mother is certainly to be put to death.

16 Any man who gets another into his power in order to get a price for him is to be put to death, if you take him in the act.

17 Any man cursing his father or his mother is to be put to death.

18 If, in a fight, one man gives another a blow with a stone, or with the shut hand, not causing his death, but making him keep in bed;

19 If he is able to get up again and go about with a stick, the other will be let off; only he will have to give him payment for the loss of his time, and see that he is cared for till he is well.

20 If a man gives his man-servant or his woman-servant blows with a rod, causing death, he is certainly to undergo punishment.

21 But, at the same time, if the servant goes on living for a day or two, the master is not to get punishment, for the servant is his property.

22 If men, while fighting, do damage to a woman with child, causing the loss of the child, but no other evil comes to her, the man will have to make payment up to the amount fixed by her husband, in agreement with the decision of the judges.

23 But if damage comes to her, let life be given in payment for life,

24 Eye for Eye, tooth for tooth, hand for hand, foot for foot,

25 Burning for burning, wound for wound, blow for blow.

26 If a man gives his man-servant or his woman-servant a blow in the eye, causing its destruction, he is to let him go free on account of the damage to his eye.

27 Or if the loss of a tooth is caused by his blow, he will let him go free on account of his tooth.

28 If an ox comes to be the cause of death to a man or a woman, the ox is to be stoned, and its flesh may not be used for food; but the owner will not be judged responsible.

29 But if the ox has frequently done such damage in the past, and the owner has had word of it and has not kept it under control, so that it has been the cause of the death of a man or woman, not only is the ox to be stoned, but its owner is to be put to death.

30 If a price is put on his life, let him make payment of whatever price is fixed.

31 If the death of a son or of a daughter has been caused, the punishment is to be in agreement with this rule.

32 If the death of a man-servant or of a woman-servant is caused by the ox, the owner is to give their master thirty shekels of silver, and the ox is to be stoned.

33 If a man makes a hole in the earth without covering it up, and an ox or an ass dropping into it comes to its death;

34 The owner of the hole is responsible; he will have to make payment to their owner, but the dead beast will be his.

35 And if one man's ox does damage to another man's ox, causing its death, then the living ox is to be exchanged for money, and division made of the price of it, and of the price of the dead one.

36 But if it is common knowledge that the ox has frequently done such damage in the past, and its owner has not kept it under control, he will have to give ox for ox; and the dead beast will be his.

   

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Apocalypse Explained # 972

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972. Thou art just, O Lord, who is, and who was. That this signifies the Lord as to Divine good from eternity, is evident from the signification of just, when predicated of the Lord, as denoting Divine good; for just, in the Word, is said of good, and holy of truth (see above n. 204); and from the signification of, who is, and who was, as denoting the Infinite and Eternal. For Is and Was is the same as Jehovah. And the Lord in the Word is called Jehovah from Divine good, and God from Divine truth. And Esse, when said of the Lord, is to be from Himself, which is in Himself; and Existere, when said of Him, is also to exist from Himself and in Himself. And the Existere, in the relative sense, is the Esse in all things of heaven and the church, which is effected by Divine truth. This Esse is meant by eternal; for eternal, when said of the Lord, is understood in heaven apart from any idea of time, thus different from the understanding of it in the world. For eternal in the angelic idea is the state of the Divine Existence, which yet makes one with the Divine Essence, which is Jehovah. The Infinite as to Esse is signified by the "Is" in Jehovah; and the Infinite as to Existere is signified by the "Was" in Jehovah. The Infinite Existere, which also is Eternal, is the proceeding Divine, from which is heaven and everything pertaining to it. The Divine Existere is also the Divine Esse; but it is called Existere with respect to heaven, where it is the all in all.

Continuation concerning the Fifth Precept:-

He who abstains from thefts, understood in a broad sense, in fact, he who shuns them from any other reason than religion and for the sake of life eternal, is not purified from them; for no other reason opens heaven. For the Lord, by means of heaven, removes evils with man, as by this He also removes the hells.

For example, administrators of goods higher and lower, merchants, judges, officers of every kind, and labourers, who abstain from theft, that is from unlawful modes of gain and usury, and also shun them, but only for the sake of reputation, and, consequently, of honour and gain, or for the sake of civil and moral laws, in a word, from any natural love or fear, thus because of external bonds alone, and not because of religion - such persons are still, as to their interior life, full of the desire to thieve and plunder, which also breaks out when external bonds are removed. This is the case with every one after death. Their sincerity and rectitude is merely a mask, disguise, and cunning.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.