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Exodus第21章

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1 `And these [are] the judgments which thou dost set before them:

2 `When thou buyest a Hebrew servant -- six years he doth serve, and in the seventh he goeth out as a freeman for nought;

3 if by himself he cometh in, by himself he goeth out; if he [is] owner of a wife, then his wife hath gone out with him;

4 if his lord give to him a wife, and she hath borne to him sons or daughters -- the wife and her children are her lord's, and he goeth out by himself.

5 `And if the servant really say: I have loved my lord, my wife, and my sons -- I do not go out free;

6 then hath his lord brought him nigh unto God, and hath brought him nigh unto the door, or unto the side-post, and his lord hath bored his ear with an awl, and he hath served him -- to the age.

7 `And when a man selleth his daughter for a handmaid, she doth not go out according to the going out of the men-servants;

8 if evil in the eyes of her lord, so that he hath not betrothed her, then he hath let her be ransomed; to a strange people he hath not power to sell her, in his dealing treacherously with her.

9 `And if to his son he betroth her, according to the right of daughters he doth to her.

10 `If another [woman] he take for him, her food, her covering, and her habitation, he doth not withdraw;

11 and if these three he do not to her, then she hath gone out for nought, without money.

12 `He who smiteth a man so that he hath died, is certainly put to death;

13 as to him who hath not laid wait, and God hath brought to his hand, I have even set for thee a place whither he doth flee.

14 `And when a man doth presume against his neighbour to slay him with subtilty, from Mine altar thou dost take him to die.

15 `And he who smiteth his father or his mother is certainly put to death.

16 `And he who stealeth a man, and hath sold him, and he hath been found in his hand, is certainly put to death.

17 `And he who is reviling his father or his mother is certainly put to death.

18 `And when men contend, and a man hath smitten his neighbour with a stone, or with the fist, and he die not, but hath fallen on the bed;

19 if he rise, and hath gone up and down without on his staff, then hath the smiter been acquitted; only his cessation he giveth, and he is thoroughly healed.

20 `And when a man smiteth his man-servant or his handmaid, with a rod, and he hath died under his hand -- he is certainly avenged;

21 only if he remain a day, or two days, he is not avenged, for he [is] his money.

22 `And when men strive, and have smitten a pregnant woman, and her children have come out, and there is no mischief, he is certainly fined, as the husband of the woman doth lay upon him, and he hath given through the judges;

23 and if there is mischief, then thou hast given life for life,

24 eye for eye, tooth for tooth, hand for hand, foot for foot,

25 burning for burning, wound for wound, stripe for stripe.

26 `And when a man smiteth the eye of his man-servant, or the eye of his handmaid, and hath destroyed it, as a freeman he doth send him away for his eye;

27 and if a tooth of his man-servant or a tooth of his handmaid he knock out, as a freeman he doth send him away for his tooth.

28 `And when an ox doth gore man or woman, and they have died, the ox is certainly stoned, and his flesh is not eaten, and the owner of the ox [is] acquitted;

29 and if the ox is [one] accustomed to gore heretofore, and it hath been testified to its owner, and he doth not watch it, and it hath put to death a man or woman, the ox is stoned, and its owner also is put to death.

30 `If atonement is laid upon him, then he hath given the ransom of his life, according to all that is laid upon him;

31 whether it gore a son or gore a daughter, according to this judgment it is done to him.

32 `If the ox gore a man-servant or a handmaid, thirty silver shekels he doth give to their lord, and the ox is stoned.

33 `And when a man doth open a pit, or when a man doth dig a pit, and doth not cover it, and an ox or ass hath fallen thither, --

34 the owner of the pit doth repay, money he doth give back to its owner, and the dead is his.

35 `And when a man's ox doth smite the ox of his neighbour, and it hath died, then they have sold the living ox, and halved its money, and also the dead one they do halve;

36 or, it hath been known that the ox is [one] accustomed to gore heretofore, and its owner doth not watch it, he certainly repayeth ox for ox, and the dead is his.

   

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Arcana Coelestia#9049

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9049. 'You shall pay soul for soul' means the law of order that you shall do to your neighbour as you wish him to do to you, and therefore that it shall be done to you as you do to another. This is clear from the fact that paying soul for soul, eye for eye, tooth for tooth, and so on, means having done to you what you would do to another. The reason why this law was given to the children of Israel was that a similar law exists in the spiritual world. Anyone there who does good to another with all his heart receives good in like measure; and therefore one who does evil to another with all his heart receives evil in like measure. For good done with all one's heart carries its own reward together with it, and evil done with all one's heart carries its own punishment together with it. So it is that heaven is the reward for good people, and hell the punishment for evil ones. Considerable experience has allowed me to know that this is so. The situation with both groups is as follows. With someone who does good with all his heart good is flowing in from heaven on every side into his heart and soul and inspiring him greatly to act as he does. At the same time love and affection for the neighbour to whom he does the good is increasing, and with this love and affection a delight that is heavenly delight, beyond description. The reason why all this happens is that the good of love from the Lord reigns everywhere in heaven, flowing in unceasingly in the same measure as it is being given out to another. Similarly with someone evil who does evil to another with all his heart. Evil on every side is flowing in from hell into his heart and spurring him on greatly to act as he does. At the same time selfish love and affection is increasing, and with them the delight born of hatred and vengeance against those unsubmissive to him. The reason why all this happens is that the evil of self-love reigns everywhere in hell, flowing in unceasingly in the same measure as it is given out to another. When this happens those who punish are immediately present, and they deal roughly with the evil-doer. In this way evil along with its delight is kept in check.

[2] These things are so because the laws of order in the next life are not learned from books and then stored away in the memory, as they are with people in the world. Rather they are laws written on the heart, laws of evil on the heart of those who are evil, and laws of good on the heart of those who are good. For everyone takes with him into the next life that which has been fixed in his heart by his life in the world, that is to say evil in the case of evil people and good in the case of good ones.

[3] The law of order from which these things follow is that which the Lord has taught in Matthew,

All things whatever you wish people to do to you, do also to them; this is the Law and the Prophets. Matthew 7:12; Luke 6:31.

Order arises out of Divine Truth which comes from the Lord. In heaven the laws of order are truths springing from good, but in hell they are truths separated from good. They are said to be separated not on account of what the Lord does but of what man does. Good is separated when it is unreceived.

[4] The law called the law of retaliation is set out in Leviticus as follows,

Whoever strikes the soul of a beast shall make restitution, soul for soul. If a man has caused disfigurement in his neighbour as he has done, so shall it be done to him - fracture for fracture, eye for eye, tooth for tooth. As he has caused disfigurement in a person, so shall it be paid out to him. One striking a beast shall make restitution, and one striking a human being shall be killed. Leviticus 24:17-21.

Since evil carries its own punishment with it the Lord says that one should not resist evil. At the same time He explains what this law means for those in the spiritual world who are governed by good, in their relations with those ruled by evil, in the following words in Matthew,

You have heard that it was said, An eye for an eye, and a tooth for a tooth. But I say, Evil is not to be resisted. But whoever smacks you on your right jaw, turn the other to him also. And if anyone wishes to drag you to court and take away your tunic, let him have your cloak also. Whoever compels you to go one mile, go with him two. Give to everyone asking from you, and from him desiring to receive a loan from you, do not turn away. Matthew 5:38-42.

[5] Who can fail to see that these words should not be taken literally? Who is going to turn his left jaw to one who has smacked him on the right jaw? Who is going to give his cloak to one who wishes to take away his tunic? Who is going to give what he has to all who ask for it? And who will not resist evil? But these words cannot be understood by anyone who does not know what the right jaw and the left, tunic and cloak, a mile, a loan, and all the rest are being used to mean. The subject in these verses is spiritual life or the life of faith, not natural life, which is the life of the world. In this chapter and the next the Lord reveals things of a more internal nature that belong to heaven; but He has done so by means of the kinds of things that exist in the world. He used such things in order that worldly-minded people might not understand them, only heavenly-minded people. And the reason why the worldly-minded people should be prevented from understanding was so that they would not profane the more internal truths of the Word; for by profaning these truths those people would cast themselves into the most horrible hell of all, which is the hell of profaners of the Word. This explains why the Lord has said in Luke,

To you it has been given to know the mysteries of the kingdom of God, but to everyone else in parables, that seeing they may not see, and hearing they may not hear. Luke 8:10.

And in John,

Isaiah said, He has blinded their eyes and hardened their heart, lest they should see with their eyes and understand with their heart, and should be converted and I should heal them. John 12:40.

It says 'lest I heal them' because those who are healed but then go back to falsities and evils commit profanation. These are the ones who are meant in Matthew 12:43-45.

[6] But what the Lord's words quoted above are used to mean in the internal sense must be stated now. They refer in the internal sense to those who wish to use falsities to destroy the truths of faith, that is, to destroy the spiritual life with a person when he is undergoing temptation, or suffering persecution, and with good spirits when they are subject to molestations from evil spirits. 'The jaw' means an affection for interior truth, 'the right jaw' being an affection for truth derived from good; 'smacking' means the act of injuring that affection; 'tunic' and 'cloak' mean truth in an outward form, 4677, 4741, 4742; 'dragging to court' means trying to destroy; 'mile' means that which leads to truth, for 'mire' is similar in meaning to 'way', which means that which leads to truth, see 627, 2333, 3477; and 'giving a loan' means informing, which shows what 'giving to all who ask' means, namely declaring everything composing one's belief in the Lord. The reason therefore why 'evil should not be resisted' is that evil can have no harmful effect at all on those governed by truth and good, for they are protected by the Lord.

[7] These are the things that lie concealed beneath those words spoken by the Lord, which being so, the Lord says simply, 'You have heard that it was said, An eye for an eye, and a tooth for a tooth', quoting no further than this. He goes no further because 'an eye' means more internal truth of faith, and 'a tooth' more external truth of faith, as will be seen below. This shows in what way the Lord used words when He was in the world, that is to say, in the same way as they were used everywhere in the Old Testament Word - at the same time both for angels in heaven and for people in the world. For in itself His speech was Divine and heavenly, since it sprang from the Divine and came by way of heaven. But to present the truths He spoke He used such things as corresponded to them in the world. What such things correspond to is taught by the internal sense.

[8] The fact that 'smacking the jaw' or striking it means destroying truths is evident from places in the Word in which the expression 'striking the jaw' is used. And since in the genuine sense it means the destruction of truth, in the contrary sense it means the destruction of falsity, in which sense it occurs in David,

You will strike all my enemies on the jaw, You will break the teeth of the wicked. Psalms 3:7.

In Micah,

With a rod they will strike the judge of Israel on the jaw. Micah 5:1.

And in Isaiah,

The bridle of one that leads astray will be on the jaws of peoples. Isaiah 30:28.

'The face' means the affections, 4796, 4797, 4799, 5102, 5695, 6604. Consequently parts of the face mean such things as belong to the affections and correspond to the functions and uses they perform. The eye for example corresponds to the understanding of truth, the nostrils to the perception of truth, and parts of the mouth - the jaws, lips, throat, or tongue - to such things as belong to the utterance of truth, 4796 4805.

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