仔細看以色列舊約全書中的懲罰條款，妳會發現：在聖經中與簡單的報復主義明顯不同的正義價值觀在人類社會到得到了體現。事實上，作為聖經的範例或模式，以色列舊約全書對道德和現實都有細致的研究，對其他社會階層給予了體貼和照顧。以色列舊約全書中懲罰規定的初衷，是對社會生活的壹種設想。盡管在實踐中鮮有成績，但它旨在促進實在的經濟平等，家庭團結和道德提升。
The administration of justice emphasised community participation: alleged offenders were brought to trial by the victim, a relative or an eye-witness, rather than public prosecutors; matters were often settled at the town gate by community elders. 司法行政的強調社區參與：涉案者被帶到社區長者城門由審判的受害者，相對或目擊者，而不是公眾的檢察官;結算事項頻繁。 In terms of punishment, three prominent themes which emerge are now considered. 在處罰條款，三是目前被認為出現的突出主題。
Reparation 賠償
For many offences, particularly theft and personal injury. 對於許多罪行，特別是盜竊和人身傷害。 Old Testament law required the offender to make restitution (eg Exodus 22:1, 4). 舊約法律要求罪犯恢復原狀（如出埃及記22:1，4）。 As between offender and victim, justice had to be restored. 由於罪犯和受害者之間，正義必須得到恢復。 Atonement for a wrong done to another person involves, so Richard Swinburne argues in Responsibility and Atonement (Clarendon Press, 1989), repentance, apology, reparation and penance, which together aim to remove, so far as possible, an action's malevolence and harmful results. 人贖罪的錯誤進行到另壹個涉及，因此理查德斯溫伯恩認為在責任和贖罪 （Clarendon出版社，1989），懺悔，道歉，賠償和懺悔，它們***同的目標是消除，只要可能，操作的惡意和有害的結果。 In a penal context, reparation might typically be exacted by compulsion and should include compensation for the wrongdoer's malevolence which has not been addressed by apology or penance: hence the Old Testament's requirement that reparation after theft should involve paying back more than the amount stolen. 在刑事方面，賠償可能通常是付出了強制，並應包括要求賠償，違法者的惡毒而沒有或得到解決的道歉懺悔：因此舊約的，賠償後盜竊應包括償還超過金額被盜。 To make the victim 'whole', to restore relations in formal terms, helps to build a just community. 為了使受害人的整個'，為恢復正式關系的條件，有助於建立壹個公正的社會。 Notably the Hebrew for restitution ( shillum ) is derived from the same root as shalom. Restitution was so important that a thief who had nothing was to be sold to pay for his theft: he became the tied servant of the injured party for up to seven years or was, possibly, sold to a third party who would give a sum of money to the victim (Exodus 22:3; Deuteronomy 15:12-15). 值得註意的是歸還希伯來文（shillum）是歸還來自根相同的沙洛姆。如此重要，壹個小偷是誰無關出售來支付他的盜竊：他成為七受害方最多的並列仆人多年來是，可能的話，出售給第三方誰給壹個錢向受害人（出埃及記22時03分;申命記15:12-15）。
Reintegration 重返社會
The extent of capital punishment in OT Israel is sometimes regarded as problematic. 以色列程度加時賽死刑有時被認為是個問題。 However, OT Israel resorted to capital punishment only after the stringent evidential requirements had been satisfied: two eye-witnesses were needed (Deuteronomy 19:15). 然而，催產素以色列采取嚴格的證據要求死刑後，才滿足了：兩名目擊者都需要（申命記19:15）。 In OT Israel, unlike Mesopotamia, no property crime ever warranted this ultimate sanction. 在加時賽以色列，不像美索不達米亞，沒有財產犯罪日益需要這種最終的制裁。 Human life was always more precious than mere property. 人的生命是寶貴的財產總是比單純的多。 Even so, OT Israel was prepared through capital punishment to carry out the permanent removal of an offender from the community. 即便如此，加班，以色列正在準備通過執行死刑的社會永久除名罪犯。 Nonetheless, a key feature of OT Israel's penal code is that normally punishment, whether by restitution or corporal punishment, involved no severing of family or community links. 然而，刑法的主要特點加時賽以色列的是，通常的懲罰，無論以恢復原狀或體罰，並不涉及切斷家庭或社區的聯系。 The principles governing corporal punishment involved respect for the offender: he was a 'brother' whose punishment must be limited to ensure he did not become 'degraded in your eyes' (Deuteronomy 25:1-3). 該原則涉及體罰罪犯尊重：他是壹個'哥哥'的懲罰必須加以限制，以確保他沒有成為'妳的眼睛退化'（申命記25:1-3）。 There are hints here of 'reintegrative shaming', a process which John Braithwaite claims is the hallmark of successful crime reduction strategies, and requires expressions of community disapproval to be followed by gestures of reacceptance into the community of law-abiding citizens. 這裏有提示'重新融合羞辱'，這個過程是約翰布雷斯韋特索賠成功的戰略標誌減少犯罪，並要求表達不滿的社會能夠reacceptance遵循的姿態進入公民社會的守法。 This contrasts with disintegrative shaming, or stigmatisation. 這與崩解羞辱，或汙辱。 Which divides a community by creating a class of outcasts. 哪壹個社區劃分的棄兒由類創建壹個。
The form of punishment conspicuous by its almost complete absence from OT Israel is imprisonment. 以色列形式的懲罰顯眼地幾乎完全沒有從舊約是監禁。 Manslaughter led to temporary exile in a city of refuge until the high priest's death. 誤殺主導型城市的壹個臨時避難流亡，直到大祭司的死亡。 Apart from this, compulsory exclusion from community life for a period was not practised, an omission which invites a critical re-examination of the role prison plays today. 此外，從社區生活中強制排除在壹段時間內不實行，壹個關鍵的遺漏，請重新檢查監獄今天的角色扮演。
The New Testament practice of excommunication sheds interesting light on these themes of removal and reintegration. 在新約中的禁教大棚實踐有趣光對這些主題和重返社會的搬遷。 CK Barrett, commenting on 1 Corinthians 5, notes: 'Any community inculcating moral standards ... 對照巴雷特，5評論哥林多前書，筆記：'任何社會灌輸的道德標準... is bound to recognise a degree beyond which transgression of its code becomes intolerable because destructive of the foundations on which the community itself rests, so that exclusion becomes necessary.' 壹定程度上承認壹超過這個代碼侵變得不能容忍的，因為其破壞性的基礎在於對社會的本身，使排斥成為必要。 However, in 2 Corinthians 2, possibly a sequel, Paul urges the Corinthians in relation to someone who has been disciplined: 'reaffirm your love for him' (v. 8). 然而，在哥林多後書2，可能是續集，保羅敦促被處分的科林蒂安就有人誰擁有：'妳愛他重申了'（五8）。 If punishment is to be part of a process whereby a person is restored fully to the life of the community, the community will need to demonstrate its reacceptance of the erstwhile offender. 如果要懲罰壹個過程的壹部分，即壹個人是完全恢復對社會生活的，社會將需要證明其對昔日罪犯reacceptance。
Reformation 改革
OT Israel's penal code contains no express references to seeking to reform an offender. 加時賽以色列的刑法中沒有明確提到的罪犯，以尋求改革1。 However, in some cases, penalties appear to 'fit' the crime and so serve to communicate something about the nature of the offence. 但是，在某些情況下，處罰似乎'適合'的犯罪和違法行為，以便為溝通東西的性質有關。 Studies suggest that a factor behind offending behaviour is an inability to grasp the impact of such behaviour on others, a lack of empathy for victims. 研究表明，壹個犯罪行為背後的因素是無法掌握的受害者對這種行為影響他人，壹個缺乏同情心。 Double repayment for theft, for example, forces the offender to stand in the victim's shoes, suffering a loss equal to the victim's loss at their hands (Exodus 22:8-9). 雙盜竊還款的，例如，強制罪犯站在受害者的鞋，蒙受損失等於受害者的）損失在他們的手（出埃及記22:8-9。 In God's dealings with Israel, when he punishes his people, his long-term goal is to foster a renewed commitment to himself (eg Hosea 5). 在長期目標上帝與以色列打交道時，他懲罰他的人，他長期是促進壹個新的承諾，以自己（如何西阿5）。 Similarly, where God intervenes to judge individuals, an accompanying dialogue may seek to sensitise the culprit to the true character of his deed (eg God's interaction with Cain in Genesis 4:9-12) and so prompt repentance (eg Nathan's visit to David in 2 Samuel 12:1-12). 同樣，如果上帝幹預個人判斷，伴隨而來的對話，以尋求可能的罪魁禍首認識到創世紀4章9-12節真正的契約性質（如神該隱的互動）等迅速懺悔（如納丹訪問大衛撒母耳記下12:1-12）。 In short, there is wide-ranging, if indirect, support for the principle that punishment, particularly if tailored to the offence, can serve as an element in an offender's moral illumination and, thus, reformed behaviour. 總之，有十分廣泛，如果間接的，進攻支持的原則，處罰，特別是如果適合的，可作為照明元素罪犯的道德，因此，改革的行為。
今天修改了前面部分 其他的下次修改。