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2 Mose 21

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1 Dies sind die Rechte, die du ihnen sollst vorlegen:

2 So du einen ebräischen Knecht kaufest, der soll dir sechs Jahre dienen; im siebenten Jahr soll er frei ledig ausgehen.

3 Ist er ohne Weib kommen, so, soll er auch ohne Weib ausgehen. Ist er aber mit Weib kommen, so soll sein Weib mit ihm ausgehen.

4 Hat ihm aber sein HERR ein Weib gegeben und hat Söhne oder Töchter gezeuget, so soll das Weib und die Kinder seines HERRN sein; er aber soll ohne Weib ausgehen.

5 Spricht aber der Knecht: Ich habe meinen HERRN lieb und mein Weib und Kind, ich will nicht frei werden,

6 So bringe ihn sein HERR vor die Götter und halte ihn an die Tür oder Pfosten und bohre ihm mit einem Pfriemen durch sein Ohr; und er sei sein Knecht ewig.

7 Verkauft jemand seine Tochter zur Magd, so soll sie nicht ausgehen wie die Knechte.

8 Gefällt sie aber ihrem HERRN nicht und will ihr nicht zur Ehe helfen, so soll er sie zu lösen geben. Aber unter ein fremd Volk sie zu verkaufen, hat er nicht Macht, weil er sie verschmähet hat.

9 Vertrauet er sie aber seinem Sohn, so soll er Tochterrecht an ihr tun.

10 Gibt er ihm aber eine andere, so soll er ihr an ihrem Futter, Decke und Eheschuld nicht abbrechen.

11 Tut er diese drei nicht, so soll sie frei ausgehen ohne Lösegeld.

12 Wer einen Menschen schlägt, daß er stirbt, der soll des Todes sterben.

13 Hat er ihm aber nicht nachgestellet sondern Gott hat ihn lassen ohngefähr in seine Hände fallen, so will ich dir einen Ort bestimmen, dahin er fliehen soll

14 Wo aber jemand an seinem Nächsten frevelt und ihn mit List erwürget, so sollst du denselben von meinem Altar nehmen, daß man ihn töte.

15 Wer seinen Vater oder Mutter schlägt, der soll des Todes sterben.

16 Wer einen Menschen stiehlt und verkaufet, daß man ihn bei ihm findet, der soll des Todes sterben.

17 Wer Vater oder Mutter flucht, der soll des Todes sterben.

18 Wenn sich Männer miteinander hadern, und einer schlägt den andern mit einem Stein oder mit einer Faust, daß er nicht stirbt, sondern zu Bette liegt:

19 kommt er auf, daß er ausgehet an seinem Stabe so soll, der ihn schlug, unschuldig sein, ohne daß er ihm bezahle, was er versäumet hat, und das Arztgeld gebe.

20 Wer seinen Knecht oder Magd schlägt mit einem Stabe, daß er stirbt unter seinen Händen, der, soll darum gestraft werden.

21 Bleibt er aber einen oder zween Tage, so soll er nicht darum gestraft werden; denn es ist sein Geld.

22 Wenn sich Männer hadern und verletzen ein schwanger Weib, daß ihr die Frucht abgehet, und ihr kein Schade widerfährt, so soll man ihn um Geld strafen, wieviel des Weibes Mann ihm auflegt, und soll's geben nach der Teidingsleute Erkennen.

23 Kommt ihr aber ein Schade daraus, so soll er lassen Seele um Seele,

24 Auge um Auge, Zahn um Zahn, Hand um Hand, Fuß um Fuß,

25 Brand um Brand, Wunde um Wunde, Beule um Beule.

26 Wenn jemand seinen Knecht oder seine Magd in ein Auge schlägt und verderbet es, der soll sie frei loslassen um das Auge.

27 Desselbigengleichen, wenn er seinem Knecht oder Magd einen Zahn ausschlägt, soll er sie frei loslassen um den Zahn.

28 Wenn ein Ochse einen Mann oder Weib stößet, daß er stirbt, so soll man den Ochsen steinigen und sein Fleisch nicht essen; so ist der HERR des Ochsen unschuldig.

29 Ist aber der Ochse vorhin stößig gewesen, und seinem HERRN ist's angesagt, und er ihn nicht verwahret hat, und tötet darüber einen Mann oder Weib, soll man den Ochsen steinigen, und sein HERR soll sterben.

30 Wird man aber ein Geld auf ihn legen, so soll er geben, sein Leben zu lösen, was man ihm auflegt.

31 Desselbigengleichen soll man mit ihm handeln, wenn er Sohn oder Tochter stößet.

32 Stößet er aber einen Knecht oder Magd, so soll er ihrem HERRN dreißig silberne Sekel geben, und den Ochsen soll man steinigen.

33 so jemand eine Grube auftut, oder gräbt eine Grube und decket sie nicht zu, und fällt darüber ein Ochse oder Esel hinein,

34 so soll's der HERR der Grube mit Geld dem andern wieder bezahlen; das Aas aber soll sein sein.

35 Wenn jemandes Ochse eines andern Ochsen stößet, daß er stirbt, so sollen sie den lebendigen Ochsen verkaufen und das Geld teilen und das Aas auch teilen.

36 Ist's aber kund gewesen, daß der Ochse stößig vorhin gewesen ist, und sein HERR hat ihn nicht verwahret, so soll er einen Ochsen um den andern vergelten und das Aas haben.

   

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Apocalypse Explained # 946

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946. Because thy judgments have been made manifest. That this signifies that Divine truths are revealed to them, is evident from the signification of judgments, as denoting Divine truths, of which we shall speak presently; and from the signification of being manifested, as denoting to be revealed. That Divine truths are revealed at the end of the church, and that they have been revealed, will be shown in what follows in this chapter, because the subject there treated of is concerning them.

The reason why judgments signify Divine truths is, that the laws of government in the Lord's spiritual kingdom are called judgments; but the laws of government in the Lord's celestial kingdom are called justice. For the laws of government in the Lord's spiritual kingdom are laws from Divine truth, whereas the laws of government in the Lord's celestial kingdom are laws from Divine Good. This is why judgment and justice are mentioned in the following passages in the Word.

In Isaiah:

"There shall be no end to peace upon the throne of David, to establish it, and to uphold it in judgment and justice from now and for ever" (9:7).

This speaks of the Lord and His kingdom. His spiritual kingdom is signified by the throne of David; and because this kingdom is in Divine truths from the Divine Good, it is said, in "judgment and justice."

In Jeremiah:

"I will raise up to David a just shoot, and he shall reign a king, and he shall act intelligently, and shall execute judgment and justice" (23:5).

These words also are spoken of the Lord, and of His spiritual kingdom. And since this kingdom is in Divine truths from the Divine Good, it is said that He shall reign a King, and shall act intelligently, and that He shall execute judgment and justice. The Lord is called King from Divine truth. And whereas Divine truth is also Divine intelligence, it is said that He shall act intelligently. And because Divine truth is from the Divine Good, it is said that He shall execute judgment and justice.

[2] In Isaiah:

"Jehovah shall be exalted; for he dwelleth on high; he hath filled Zion with judgment and justice" (33:5).

By Zion is meant heaven and the church, where the Lord reigns by Divine truth. And because all Divine truth is from Divine Good, it is said, "He hath filled Zion with judgment and justice."

In Jeremiah:

"I Jehovah, doing justice and judgment in the earth; for in these I am well pleased" (9:24).

Here also by judgment and justice is signified Divine truth from the Divine Good.

In Isaiah:

"They shall ask of me the judgments of justice; they shall desire to draw near unto God" (58:2).

The judgments of justice are Divine truths from the Divine Good. Similarly judgment and justice; for the spiritual sense conjoins those things the sense of the letter separates.

In Hosea:

"I will betroth thee to me for ever; and I will betroth thee to me in justice and judgment, and in mercy and in truth" (2:19, 20).

The subject there treated of is the celestial kingdom of the Lord, which consists of those who are in love to the Lord. And because the Lord's conjunction with them is comparatively like the conjunction of a husband with a wife - for the good of love so conjoins - therefore it is said, I will betroth thee to me in justice and judgment. And justice is mentioned in the first place, and judgment in the second, because those who are in the good of love to the Lord are also in truths; for they see them from good. Because justice is said of good, and judgment of truth, therefore it is also said, in mercy and in truth; mercy being also said of good, because it is of love.

[3] In David:

"Jehovah is in the heavens; thy justice as the mountains of God, and thy judgments as a great abyss" (Psalm 36:5, 6).

Justice is said of Divine Good, therefore it is compared to the mountains of God; for by mountains of God are signified the goods of love; see above (n. 405, 510, 850). And judgments are said of Divine truths, therefore they are compared to a great abyss; for by a great abyss is signified Divine truth. From these things it is now evident that by judgments are signified Divine truths.

[4] In many passages in the Word, judgments, precepts, and statutes are mentioned. And by judgments are there signified civil laws; by precepts the laws of spiritual life; and by statutes the laws of worship. That by judgments are signified civil laws, is clear from Exodus (Exodus 21, 22, 23), where the things that are there commanded are called judgments; because from them judgments were given by judges in the gates of the city. But still they signify Divine truths, such as are in the Lord's spiritual kingdom in the heavens, for they contain them in the spiritual sense, as is evident from the explanation in Arcana Coelestia (n. 8971-9103, 9124-9231, 9247-9348).

That the laws with the sons of Israel were called judgments, precepts, and statutes, is clear from the following passages:-

In Moses:

"I will speak unto thee all the precepts, the statutes, and the judgments, which thou shalt teach them, that they may do them" (Deuteronomy 5:31).

In the same:

"These are the precepts, the statutes, and the judgments, which Jehovah your God commanded to teach you" (Deuteronomy 6:1).

In the same:

"Therefore, thou shalt keep the precepts, the statutes, and the judgments, which I command thee this day, to do them" (Deuteronomy 7:11).

In David:

"If his sons forsake my law and walk not in my judgments; if they profane my statutes, and keep not my precepts, I will visit their prevarication with a rod" (Psalm 89:30-32),

besides frequently elsewhere:

As Leviticus 18:5; 19:37; 20:22; 25:18; 26:15; Deuteronomy 4:1; 5:1, 6, 7; 17:19; 26:17; Ezekiel 5:6, 7; 11:12, 20; 18:9; 20:11, 13, 25; 37:24.

By precepts in these passages are meant the laws of life, especially those in the Decalogue, which are therefore called the Ten Precepts. But by the statutes are meant the laws of worship, which principally related to sacrifices, and the ministry of holy things. And by judgments are meant civil laws, which, because representative of spiritual laws, were therefore significative of Divine truths, such as those in the Lord's spiritual kingdom in the heavens.

Continuation:-

[5] When, therefore, a man shuns and turns away from evils as sins, and is raised into heaven by the Lord, it follows that he is no longer in his proprium, but in the Lord, and that consequently he thinks and wills goods. Now because a man thinks and wills, so also does he act; for every action of a man proceeds from the thought of his will, therefore again it follows, that when a man shuns and turns away from evils, he does goods, not from himself, but from the Lord. Therefore to shun evils is to do goods. The goods which a man then does are meant by good works; and good works in their whole extent are meant by charity.

Because a man cannot be reformed unless he thinks, wills, and acts as of himself, that which he does as of himself is conjoined to him, and remains with him. Because that which a man does as of himself receives no life, but flows through like ether, therefore the Lord wills that a man should not only shun and turn away from evils as of himself, but should also think, will, and act as of himself, yet still acknowledge in heart, that all these things are from the Lord. This he will acknowledge because it is the truth.

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