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Esodo 21

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1 Or queste sono le leggi che tu porrai dinanzi a loro:

2 Se compri un servo ebreo, egli ti servirà per sei anni; ma il settimo se ne andrà libero, senza pagar nulla.

3 Se è venuto solo, se ne andrà solo; se aveva moglie, la moglie se ne andrà con lui.

4 Se il suo padrone gli moglie e questa gli partorisce figliuoli e figliuole, la moglie e i figliuoli di lei saranno del padrone, ed egli se ne andrà solo.

5 Ma se il servo fa questa dichiarazione: "Io amo il mio padrone, mia moglie e i miei figliuoli; io non voglio andarmene libero"

6 allora il suo padrone lo farà comparire davanti a Dio, e lo farà accostare alla porta o allo stipite, e il suo padrone gli forerà l’orecchio con una lesina; ed egli lo servirà per sempre.

7 Se uno vende la propria figliuola per esser serva, ella non se ne andrà come se ne vanno i servi.

8 S’ella dispiace al suo padrone, che se l’era presa per moglie, egli la farà riscattare; ma non avrà il diritto di venderla a gente straniera, dopo esserle stato infedele.

9 E se la dà in isposa al suo figliuolo, la tratterà secondo il diritto delle fanciulle.

10 Se prende un altra moglie, non toglierà alla prima né il vitto, né il vestire, né la coabitazione.

11 Se non le fa queste tre cose, ella se ne andrà senza pagamento di prezzo.

12 Chi percuote un uomo sì ch’egli muoia, dev’esser messo a morte.

13 Se non gli ha teso agguato, ma Dio gliel’ha fatto cader sotto mano, io ti stabilirò un luogo dov’ei si possa rifugiare.

14 Se alcuno con premeditazione uccide il suo prossimo mediante insidia, tu lo strapperai anche dal mio altare, per farlo morire.

15 Chi percuote suo padre o sua madre dev’esser messo a morte.

16 Chi ruba un uomo sia che l’abbia venduto o che gli sia trovato nelle mani dev’esser messo a morte.

17 Chi maledice suo padre o sua madre dev’esser messo a morte.

18 Se degli uomini vengono a rissa, e uno percuote l’altro con una pietra o col pugno, e quello non muoia, ma debba mettersi a letto,

19 se si rileva e può camminar fuori appoggiato al suo bastone, colui che lo percosse sarà assolto; soltanto, lo indennizzerà del tempo che ha perduto e lo farà curare fino a guarigione compiuta.

20 Se uno percuote il suo servo o la sua serva col bastone sì che gli muoiano fra le mani, il padrone dev’esser punito;

21 ma se sopravvivono un giorno o due, non sarà punito, perché son danaro suo.

22 Se alcuni vengono a rissa e percuotono una donna incinta sì ch’ella si sgravi, ma senza che ne segua altro danno, il percotitore sarà condannato all’ammenda che il marito della donna gl’imporrà; e la pagherà come determineranno i giudici;

23 ma se ne segue danno,

24 darai vita per vita, occhio per occhio, dente per dente, mano per mano,

25 piede per piede, scottatura per scottatura, ferita per ferita, contusione per contusione.

26 Se uno colpisce l’occhio del suo servo o l’occhio della sua serva e glielo fa perdere, li lascerà andar liberi in compenso dell’occhio perduto.

27 E se fa cadere un dente al suo servo o un dente alla sua serva, li lascerà andar liberi in compenso del dente perduto.

28 Se un bue cozza un uomo o una donna sì che muoia, il bue dovrà esser lapidato e non se ne mangerà la carne; ma il padrone del bue sarà assolto.

29 Però, se il bue era già da tempo uso cozzare, e il padrone n’è stato avvertito, ma non l’ha tenuto rinchiuso, e il bue ha ucciso un uomo o una donna, il bue sarà lapidato, e il suo padrone pure sarà messo a morte.

30 Ove sia imposto al padrone un prezzo di riscatto, egli pagherà per il riscatto della propria vita tutto quello che gli sarà imposto.

31 Se il bue cozza un figliuolo o una figliuola, gli si applicherà questa medesima legge.

32 Se il bue cozza un servo o una serva, il padrone del bue pagherà al padrone del servo trenta sicli d’argento, e il bue sarà lapidato.

33 Se uno apre una fossa, o se uno scava una fossa e non la copre, e un bue o un asino vi cade dentro,

34 il padron della fossa rifarà il danno: pagherà in danaro il valore della bestia al padrone, e la bestia morta sarà sua.

35 Se il bue d’un uomo perisce il bue d’un altro sì ch’esso muoia, si venderà il bue vivo e se ne dividerà il prezzo; e anche il bue morto sarà diviso fra loro.

36 Se poi è noto che quel bue era già da tempo uso cozzare, e il suo padrone non l’ha tenuto rinchiuso, questi dovrà pagare bue per bue, e la bestia morta sarà sua.

   

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Arcana Coelestia # 8995

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8995. If she be evil in the eyes of her master. That this signifies if the affection of truth from natural delight does not agree with spiritual truth, is evident from the signification of “a maidservant,” of whom it is said that she is “evil,” as being affection from natural delight (see n. 8993, 8994); from the signification of “evil,” when said of this affection relatively to spiritual truth, as being not to agree therewith (of which below); from the signification of “in the eyes,” as being in the perception (see n. 2829, 3529, 4083, 4339); and from the signification of “master,” as being spiritual truth (n. 8981).

[2] How the case herein is must be told. That “a maidservant” denotes the affection of truth from the delights of the love of self or of the love of the world was said above (n. 8993, 8994); and that this affection can be conjoined with spiritual truth can be seen from the fact that the affection of spiritual truth is an internal affection, or is in the interior man; whereas the affection of truth from natural delight is in the external man. The internal affection which is of the spiritual man is constantly conjoined with the external affection which is of the natural man, but still in such a way that the internal affection of truth is the ruling affection, and the external affection is subservient; for it is according to Divine order that the spiritual man should rule over the natural (n. 8961, 8967). Moreover when the spiritual man rules, the man looks upward, which is represented by having the head in heaven; but when the natural man rules, the man looks downward, which is represented by having the head in hell.

[3] To throw more light on this subject something further shall be said. Most men by the truths which they learn, and the goods which they do, do indeed think of a consequent advantage, or of honor in their country; but if these things are regarded as the end, the natural man rules and the spiritual serves; if however they are not regarded as the end, but only as means to the end, the spiritual man rules and the natural man serves, according to what has been already said (n. 7819, 7820). For when gain or honor is regarded as a means to an end, and not as the end, the gain or honor is not regarded, but the end, which is use. As for example he who desires and procures for himself riches for the sake of use, which he loves above all things, is not in this case delighted with riches for the sake of riches, but for the sake of uses. Moreover the very uses make the spiritual life with men, and riches merely serve as means (see n. 6933-6938). From this it can be seen what must be the quality of the natural man in order that it may be conjoined with the spiritual, namely, that it must regard gains and honors, thus riches and dignities, as means, and not as the end; for that which is regarded by a man as the end makes his veriest life, because he loves it above all things, for that which is loved is regarded as the end.

[4] He who does not know that the end, or what is the same, the love, makes the spiritual life of a man, consequently that a man is where his love is, in heaven if the love is heavenly, in hell if the love is infernal, cannot comprehend how the case is in regard to this. He may suppose that the delight of natural loves, which are the love of self and the love of the world, cannot agree with spiritual truth and good; for he does not know that in the course of regeneration a man must be wholly inverted, and that when he has been inverted he has his head in heaven, but that before he has been inverted he has his head in hell. He has his head in hell when he regards the delights of the love of self or of the love of the world as the end; but he has his head in heaven when these delights are as means to the end. For the end, which is the love, is the only thing with man that is alive; the means to the end are of themselves not alive, but they receive life from the end. Consequently the means from the ultimate end are called mediate ends; and these, insofar as they regard the ultimate end which is the principal end, are so far alive. From this it is that when a man has been regenerated, consequently when he has as the end to love the neighbor and to love the Lord, he then has as means the loving of himself and the world. When man is of this character, then when he looks to the Lord he accounts himself as nothing, and also the world; and if he regards himself as anything, it is that he may be able to serve the Lord. But previously the contrary had been the case; for when he looked to himself, he had accounted the Lord as nothing, or if as anything, it was that thereby he might have gain and honor.

[5] From all this it can be seen what is the nature of the secret that lies hidden in these statutes concerning the maidservants from the daughters of Israel, namely, that though they were servants, still, if they were good, they were betrothed to the master by whom they were bought, or to his son; but if evil, they were not betrothed, but were either redeemed, or sold; according to what is contained in these verses. Moreover to betroth maidservants, or to have them for concubines, was permitted in the representative church, especially in the Jewish and Israelitish church, for the reason that a wife represented the affection of spiritual truth, but a maidservant the affection of natural truth; thus the former represented the internal of the church with man, but the latter the external. This was represented by Hagar, who was betrothed to Abraham; and also by the two handmaids who were betrothed to Jacob. From all this it is now evident what is meant in the internal representative sense by a maidservant not being able to be betrothed if she was evil; namely, if the affection from natural delight (which is “a maidservant”) does not agree with the spiritual, which chiefly happens owing to the fact that it wishes to rule, and that it is of such a disposition and heart that it cannot be bent to love the Lord. Moreover the agreement or disagreement with the spiritual of the affection from natural delight is according to the quality of each; but to divide these into their categories would be too tedious. (That “a maidservant” also denotes an affirmative means that serves for the conjunction of the external and the internal man, see n. 3913, 3917, 3931)

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