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Exodus 22

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1 If a man takes without right another man's ox or his sheep, and puts it to death or gets a price for it, he is to give five oxen for an ox, or four sheep for a sheep, in payment: the thief will have to make payment for what he has taken; if he has no money, he himself will have to be exchanged for money, so that payment may be made.

2 If a thief is taken in the act of forcing his way into a house, and his death is caused by a blow, the owner of the house is not responsible for his blood.

3 But if it is after dawn, he will be responsible.

4 If he still has what he had taken, whatever it is, ox or ass or sheep, he is to give twice its value.

5 If a man makes a fire in a field or a vine-garden, and lets the fire do damage to another man's field, he is to give of the best produce of his field or his vine-garden to make up for it.

6 If there is a fire and the flames get to the thorns at the edge of the field, causing destruction of the cut grain or of the living grain, or of the field, he who made the fire will have to make up for the damage.

7 If a man puts money or goods in the care of his neighbour to keep for him, and it is taken from the man's house, if they get the thief, he will have to make payment of twice the value.

8 If they do not get the thief, let the master of the house come before the judges and take an oath that he has not put his hand on his neighbour's goods.

9 In any question about an ox or an ass or a sheep or clothing, or about the loss of any property which anyone says is his, let the two sides put their cause before God; and he who is judged to be in the wrong is to make payment to his neighbour of twice the value.

10 If a man puts an ass or an ox or a sheep or any beast into the keeping of his neighbour, and it comes to death or is damaged or is taken away, without any person seeing it:

11 If he takes his oath before the Lord that he has not put his hand to his neighbour's goods, the owner is to take his word for it and he will not have to make payment for it.

12 But if it is taken from him by a thief, he is to make up for the loss of it to its owner.

13 But if it has been damaged by a beast, and he is able to make this clear, he will not have to make payment for what was damaged.

14 If a man gets from his neighbour the use of one of his beasts, and it is damaged or put to death when the owner is not with it, he will certainly have to make payment for the loss.

15 If the owner is with it, he will not have to make payment: if he gave money for the use of it, the loss is covered by the payment.

16 If a man takes a virgin, who has not given her word to another man, and has connection with her, he will have to give a bride-price for her to be his wife.

17 If her father will not give her to him on any account, he will have to give the regular payment for virgins.

18 Any woman using unnatural powers or secret arts is to be put to death.

19 Any man who has sex connection with a beast is to be put to death.

20 Complete destruction will come on any man who makes offerings to any other god but the Lord.

21 Do no wrong to a man from a strange country, and do not be hard on him; for you yourselves were living in a strange country, in the land of Egypt.

22 Do no wrong to a widow, or to a child whose father is dead.

23 If you are cruel to them in any way, and their cry comes up to me, I will certainly give ear;

24 And in the heat of my wrath I will put you to death with the sword, so that your wives will be widows and your children without fathers.

25 If you let any of the poor among my people have the use of your money, do not be a hard creditor to him, and do not take interest.

26 If ever you take your neighbour's clothing in exchange for the use of your money, let him have it back before the sun goes down:

27 For it is the only thing he has for covering his skin; what is he to go to sleep in? and when his cry comes up to me, I will give ear, for my mercy is great.

28 You may not say evil of the judges, or put a curse on the ruler of your people.

29 Do not keep back your offerings from the wealth of your grain and your vines. The first of your sons you are to give to me.

30 In the same way with your oxen and your sheep: for seven days let the young one be with its mother; on the eighth day give it to me.

31 You are to be holy men to me: the flesh of no animal whose death has been caused by the beasts of the field may be used for your food; it is to be given to the dogs.

   

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Arcana Coelestia # 9103

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9103. 'And four of the flock for the member of the flock' also means the corresponding punishment carried out in full. This is clear from the meaning of 'four' as joined together, for 'four' is similar in meaning to 'two' because four is the product of two times two (for the meaning of 'two' as joined together, see 5194, 8423, and therefore also 'four', 1686, 8877), from which it follows that those numbers also mean to the complete amount, since what has been joined together is complete; and from the meaning of 'a member of the flock' as interior good, dealt with just above in 9099. The corresponding punishment is meant by 'repaying', at this point 'four of the flock for one member of the flock', 9102. Interior good is what charity in the interior man is called, exterior good being charity in the exterior man. The latter good must receive life from the former, for the good of charity in the interior man is the good of spiritual life, and the good of charity in the exterior man is the good of natural life from the spiritual. This exterior good enters a person's feelings as delight, but not so interior good. Instead this enters his awareness that it ought to be so, and enables his mind to feel contented. In the next life however interior good too enters into a person's feelings.

[2] No one can know the reason why five oxen were to be used in repayment for an ox, and four of the flock for the member of the flock, unless he knows what 'theft' is in the spiritual sense, and also what 'an ox' and 'a member of the flock' are. What these things mean has been explained, namely taking away and alienating exterior and interior good, the taking away being done by evil and the alienation by falsity. Consequently punishment and the restoration of them are meant by 'five' end 'four'; for all numbers in the Word serve to mean spiritual things, see 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175, at this point things having to do with restoration. That is to say, the number 'five' refers to restoration of exterior good to a great degree, and the number 'four' to restoration of interior good in full. The reason why interior good must be restored completely is that this good constitutes a person's spiritual life; and unless his spiritual life is restored completely the exterior good constituting his natural life cannot be restored; for the latter life is restored by means of the former, as may be recognized from a person's regeneration. The external man is regenerated by means of the internal, see 9043, 9046, 9061; but good in the external or natural man cannot be restored completely because the blow it has been struck remains there as a scar that becomes hardened. These are the things implied by those numbers.

[3] Something further must be said briefly about the restoration of the exterior good constituting a person's natural life by means of the interior good constituting his spiritual life. The natural level of a person's mind sees things in the light of the world, the light that is called natural illumination. A person acquires this illumination through objects entering his awareness by means of sight and hearing, that is, by impressions of objects received from the world. Thus the person sees those objects with his mind's eye almost exactly as his physical eye sees them. Initially the objects that he is made aware of through those senses are all a pleasure and delight to him. Later on, when still a young child, he makes distinctions among the objects that are a delight to him, and thereby learns to discriminate, gradually doing so more and more accurately. When the light from heaven flows into these things the person begins to see them spiritually, discriminating initially between the ones that are useful and those that are not useful. As a consequence he starts to see the truth clearly; for that which he sees to be useful he sees to be true, and that which he does not see to be useful he sees to be not true. This ability to see truth increases as the inflowing light from heaven grows brighter, until eventually he discriminates not only between truths, but even between truths within these truths. And this he does ever more clearly, as the communication between the internal man and the external man is improved and opened up; for the light of heaven flows in from the Lord through the internal man into the external. From this the person now has perception; nevertheless this is still not spiritual perception.

[4] Spiritual perception does not grow out of natural truths but out of spiritual truths, spiritual truths being what are called the truths of faith. The reason why spiritual perception grows out of these truths is that the light of heaven is Divine Truth emanating from the Lord. It is the light that shines for the angels' eyes; it also shines in their understanding and imparts intelligence and wisdom to them, in varying amounts, depending on its reception within good. Therefore, if spiritual perception is to grow a person must have cognitions or knowledge of spiritual things in his natural, and such knowledge of spiritual things must come from revelation. When the light of heaven flows into them it flows into what are its own; for as has been stated, that light is Divine Truth emanating from the Lord, see 1053, 1521-1533, 1619-1632, 2776, 3138, 3167, 3195, 3222, 3223, 3341, 3636, 3643, 4180, 4302, 4408, 4415, 4527, 5400, 6032, 6313, 6608. This is how a person acquires intelligence and wisdom in such matters as belong to eternal life; and they increase in the measure that such light - that is, in the measure that the truths of faith - are received within good, the good being charity.

[5] The fact that the natural or external man is regenerated, and also undergoes amendment and is restored by means of the internal, may be recognized from what has now been stated. Things in the external or natural man receive life from the light of heaven; for this light is living, because it emanates from the Lord, who is Life itself. They do not receive their life from natural light, since this light is in itself dead. If therefore things in natural light are to have life there must be an inflow of the living light, coming from the Lord through the internal man. This inflow adjusts itself to cognitions of truth present in the natural that are analogous and correspond, and to other things there that can serve. From this it is evident that a person's external or natural must be regenerated by means of his internal; and the good in the natural that has been taken away or alienated has to be amended and restored by the same means.

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