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Exodus 22

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1 If any man steal an ox or a sheep, and kill or sell it: he shall restore five oxen for one ox, and four sheep for one sheep.

2 If a thief be found breaking open a house or undermining it, and be wounded so as to die: he that slew him shall not be guilty of blood.

3 But if he did this when the sun is risen, he hath committed murder, and he shall die. If he have not wherewith to make restitution for the theft, he shall be sold.

4 If that which he stole be found with him, alive, either ox, or ass, or sheep: he shall restore double.

5 If any man hurt a field or a vineyard, and put in his beast to feed upon that which is other men's: he shall restore the best of whatsoever he hath in his own field, or in his vineyard, according to the estimation of the damage.

6 If a fire breaking out light upon thorns, and catch stacks of corn, or corn standing in the fields, he that kindled the fire shall make good the loss.

7 If a man deliver money, or any vessel unto his friend to keep, and they be stolen away from him that received them: if the thief be found he shall restore double:

8 If the thief be not known, the master of the house shall be brought to the gods, and shall swear that he did not lay his hand upon his neighbour's goods,

9 To do any fraud, either in ox, or in ass, or sheep, or raiment, or any thing that may bring damage: the cause of both parties shall come to the gods: and if they give judgment, he shall restore double to his neighbour.

10 If a man deliver ass, ox, sheep, or any beast, to his neighbour's custody, and it die, or be hurt, or be taken by enemies, and no man saw it:

11 There shall be an oath between them, that he did not put forth his hand to his neighbour's goods: and the owner shall accept of the oath; and he shall not be compelled to make restitution.

12 But if it were taken away by stealth, he shall make the loss good to the owner.

13 If it were eaten by a beast, let him bring to him that which was slain, and he shall not make restitution.

14 If a man borrow of his neighbour any of these things, and it be hurt or die, the owner not being present, he shall be obliged to make restitution.

15 But if the owner be present, he shall not make restitution, especially if it were hired and came for the hire of his work.

16 If a man seduce a virgin not yet espoused, and lie with her: he shall endow her, and have her to wife.

17 If the maid's father will not give her to him, he shall give money according to the dowry, which virgins are wont to receive.

18 Wizards thou shalt not suffer to live.

19 Whosoever copulateth with a beast shall be put to death.

20 He that sacrificeth to gods, shall be put to death, save only to the Lord.

21 Thou shalt not molest a stranger, nor afflict him: for yourselves also were strangers in the land of Egypt.

22 You shall not hurt a widow or an orphan.

23 If you hurt them they will cry out to me, and I will hear their cry:

24 And my rage shall be enkindled, and I will strike you with the sword, and your wives shall be widows, and your children fatherless.

25 If thou lend money to any of my people that is poor, that dwelleth with thee, thou shalt not be hard upon them as an extortioner, nor oppress them with usuries.

26 If thou take of thy neighbour a garment in pledge, thou shalt give it him again before sunset.

27 For that same is the only thing wherewith he is covered, the clothing of his body, neither hath he any other to sleep in: if he cry to me, I will hear him, because I am compassionate.

28 Thou shalt not speak ill of the gods, and the prince of thy people thou shalt not curse.

29 Thou shalt not delay to pay thy tithes and thy firstfruits: thou shalt give the firstborn of thy sons to me.

30 Thou shalt do the same with the firstborn of thy oxen also and sheep: seven days let it be with its dam, the eighth day thou shalt give it to me.

31 You shall be holy men to me: the flesh that beasts have tasted of before, you shall not eat, but shall cast it to the dogs.

   

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Arcana Coelestia # 9010

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9010. But God caused it to happen to his hand. That this signifies appearing as of chance, is evident from the idea concerning chance among the ancients, which was that it happened from God; and therefore they expressed the idea of chance by the phrase, “God caused it to happen to the hand.” For they who were of the ancient churches knew that the Providence of the Lord is in each and all things, and that things which happen, that is, which appear as of chance, were of Providence. Wherefore the simple, who could not distinguish between the things which were of permission, and those which were of good pleasure, attributed to the Lord both good and evil; good because they knew that all good is from Him; and evil by reason of the appearance. For when a man does evils, and thereby turns himself away from the Lord, it appears as if the Lord turns Himself away; for the Lord then appears to him behind, and not in front. From this then it is that if anyone smote another by chance, thus without will from foresight, it was expressed by the words, “God caused it to happen to the hand.” (That the Providence of the Lord is in each and all things, has been already shown, see n. 1919, 4329, 5122, 5155, 5195, 5894, 6058, 6481-6487, 6489, 6491, 7004, 7007, 8478, 8717; also that things which happen, or are of chance, are of Providence, n. 5508, 6493, 6494; and that evil is attributed to the Lord, when yet it is from man, n. 2447, 5798, 6071, 6832, 6991, 6997, 7533, 7877, 7926, 8197, 8227, 8228, 8282, 8284, 8483, 8632)

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

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Arcana Coelestia # 7004

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7004. And shalt put the words in his mouth. That this signifies that what he utters will proceed from the Divine Human, is evident from the representation of Moses, who was to put words in Aaron’s mouth, as being the Lord as to the Divine truth which proceeds from His Divine Human (of which above); and from the signification of “mouth,” as being voice and utterance (see n. 6987). Thus “to put in the mouth” denotes to give to utter; but when said of the Lord, it denotes to proceed, because the Word which is uttered by a spirit or angel, proceeds from the Lord’s Divine Human. Aaron, moreover, represents the doctrine of good and truth, which is uttered. The case herein is this.

[2] From the Lord proceeds Divine truth immediately and mediately; that which proceeds immediately is above all the understanding of angels; but that which proceeds mediately is adapted to the angels in the heavens and also to men, for it passes through heaven and thereby puts on the angelic and the human quality; but into this truth also the Lord flows immediately, and thus leads angels and men both mediately and immediately (n. 6058). For each and all things are from the First being, and the order has been so instituted that the First being may be present in the derivatives both mediately and immediately, thus alike in the ultimate of order and in its first; for the Divine truth itself is the one only substantial, the derivatives being nothing but successive forms thence derived. From this also it is plain that the Divine flows immediately also into each and all things, because all things have been created from the Divine truth, the Divine truth being the one only essential (n. 6880), thus that from which all things are. The Divine truth is what is called “the Word” in John:

In the beginning was the Word, and the Word was with God, and God was the Word; all things were made by Him, and without Him was not anything made that was made (John 1:1-2).

By such influx the Lord leads man not only by providence in the universal, but also in every singular, nay, in the veriest singulars of all. For these reasons it is said that the things which are uttered proceed from the Divine Human.

[3] That there is an immediate influx of the Lord where there is also a mediate, thus in the last of order equally as in the first of order, has been told me from heaven, and a living perception of it has been given; also that what is effected by mediate influx, that is, through heaven and the angels there, is relatively very little; and further, that the Lord leads heaven by means of immediate influx, and at the same time by means of it keeps all things there in their connection and order.

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