fourfold

And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.

And Zacchaeus stood, and said unto the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.

God said unto Noah, "Make that whereby thou shalt be saved," that is to say, the Tabernacle of the Church; and when He said unto him, "Make it foursided," He showed that the Sign of the Cross was fourfold.

Let death be the punishment for stealing a man; but he that hath purloined gold or silver, let him pay double. If any one kill a man that is stealing something out of his house, let him be esteemed guiltless, although the man were only breaking in at the wall. Let him that hath stolen cattle pay fourfold what is lost, excepting the case of an ox, for which let the thief pay fivefold. Let him that is so poor that he cannot pay what mulet is laid upon him, be his servant to whom he was adjudged to pay it.

With this marriage God was not well pleased, but was thereupon angry at David; and he appeared to Nathan the prophet in his sleep, and complained of the king. Now Nathan was a fair and prudent man; and considering that kings, when they fall into a passion, are guided more by that passion than they are by justice, he resolved to conceal the threatenings that proceeded from God, and made a good-natured discourse to him, and this after the manner following:—He desired that the king would give him his opinion in the following case:—"There were," said he, "two men inhabiting the same city, the one of them was rich, and [the other poor]. The rich man had a great many flocks of cattle, of sheep, and of kine; but the poor man had but one ewe lamb. This he brought up with his children, and let her eat her food with them; and he had the same natural affection for her which any one might have for a daughter. Now upon the coming of a stranger to the rich man, he would not vouchsafe to kill any of his own flocks, and thence feast his friend; but he sent for the poor man's lamb, and took her away from him, and made her ready for food, and thence feasted the stranger." This discourse troubled the king exceedingly; and he denounced to Nathan, that "this man was a wicked man who could dare to do such a thing; and that it was but just that he should restore the lamb fourfold, and be punished with death for it also." Upon this Nathan immediately said that he was himself the man who ought to suffer those punishments, and that by his own sentence; and that it was he who had perpetrated this 'great and horrid crime.' He also revealed to him, and laid before him, the anger of God against him, who had made him king over the army of the Hebrews, and lord of all the nations, and those many and great nations round about him; who had formerly delivered him out of the hands of Saul, and had given him such wives as he had justly and legally married; and now this God was despised by him, and affronted by his impiety, when he had married, and now had, another man's wife; and by exposing her husband to the enemy, had really slain him; that God would inflict punishments upon him on account of those instances of wickedness; that his own wives should be forced by one of his sons; and that he should be treacherously supplanted by the same son; and that although he had perpetrated his wickedness secretly, yet should that punishment which he was to undergo be inflicted publicly upon him; "that, moreover," said he, "the child which was born to thee of her shall soon die." When the king was troubled at these messages, and sufficiently confounded, and said with tears and sorrow that he had sinned, [for he was without controversy a pious man, and guilty of no sin at all in his whole life, excepting those in the matter of Uriah,] God had compassion on him, and was reconciled to him, and promised that he would preserve to him both his life and his kingdom; for he said that, seeing he repented of the things he had done, he was no longer displeased with him. So Nathan, when he had delivered this prophecy to the king, returned home.

As king Herod was very zealous in the administration of his entire government, and desirous to put a stop to particular acts of injustice which were done by criminals about the city and country, he made a law, no way like our original laws, and which he enacted of himself, to expose house-breakers to be ejected out of his kingdom; which punishment was not only grievous to be borne by the offenders, but contained in it a dissolution of the customs of our forefathers; for this slavery to foreigners, and such as did not live after the manner of Jews, and this necessity that they were under to do whatsoever such men should command, was an offense against our religious settlement, rather than a punishment to such as were found to have offended, such a punishment being avoided in our original laws; for those laws ordain, that the thief shall restore fourfold; and that if he have not so much, he shall be sold indeed, but not to foreigners, nor so that he be under perpetual slavery, for he must have been released after six years. But this law, thus enacted, in order to introduce a severe and illegal punishment, seemed to be a piece of insolence of Herod, when he did not act as a king, but as a tyrant, and thus contemptuously, and without any regard to his subjects, did he venture to introduce such a punishment. Now this penalty, thus brought into practice, was like Herod's other actions, and became a part of his accusation, and an occasion of the hatred he lay under.

After this he says, that certain of the Christian believers, like persons who in a fit of drunkenness lay violent hands upon themselves, have corrupted the Gospel from its original integrity, to a threefold, and fourfold, and many-fold degree, and have remodelled it, so that they might be able to answer objections. Now I know of no others who have altered the Gospel, save the followers of Marcion, and those of Valentinus, and, I think, also those of Lucian. But such an allegation is no charge against the Christian system, but against those who dared so to trifle with the Gospels. And as it is no ground of accusation against philosophy, that there exist Sophists, or Epicureans, or Peripatetics, or any others, whoever they may be, who hold false opinions; so neither is it against genuine Christianity that there are some who corrupt the Gospel histories, and who introduce heresies opposed to the meaning of the doctrine of Jesus.

This is the tree which hath two paths (for thus is this passage restored in the corrected Codex) for the same end (namely, good and evil, because it is the tree of the knowledge of good and evil). And it hath around it seven columns (that is, the seven palaces), and the four splendours (that is, the four animals) whirl around it (in four wheels) on their four sides (after the fourfold description of the chariot of Yechesqiel (Ezekiel).

He who declares, “I seduced the daughter of so-and-so” must pay compensation for embarrassment and blemish on his own admission but need not pay the fine. He who declares, “I have stolen” must make restitution for the principal on his own evidence but need not repay double, fourfold or fivefold. [He who declares,] “My ox has killed so-and-so” or “the ox of so-and-so” must make restitution on his own evidence. [If he said] “My ox has killed the slave of so-and-so” he need not make restitution on his own evidence. This is the general rule: whoever pays more than the actual cost of the damage he has done need not pay it on his own evidence.

More encompassing in use is the rule of twofold restitution than the rule of fourfold or fivefold restitution; For the rule of twofold restitution applies both to what has life and what does not have life, while the rule of fourfold and fivefold restitution applies only to an ox or a sheep, for it is written, “If a man shall steal an ox or a sheep and kill it, or sell it, he shall pay five oxen for an ox and four sheep for a sheep” (Ex. 21:37). One who steals from a thief does not pay twofold restitution; And the one who slaughters or sells what is [already] stolen does not make fourfold or fivefold restitution.

More encompassing in use is the rule of twofold restitution than the rule of fourfold or fivefold restitution; For the rule of twofold restitution applies both to what has life and what does not have life, while the rule of fourfold and fivefold restitution applies only to an ox or a sheep, for it is written, “If a man shall steal an ox or a sheep and kill it, or sell it, he shall pay five oxen for an ox and four sheep for a sheep” (Ex. 21:37). One who steals from a thief does not pay twofold restitution; And the one who slaughters or sells what is [already] stolen does not make fourfold or fivefold restitution.

More encompassing in use is the rule of twofold restitution than the rule of fourfold or fivefold restitution; For the rule of twofold restitution applies both to what has life and what does not have life, while the rule of fourfold and fivefold restitution applies only to an ox or a sheep, for it is written, “If a man shall steal an ox or a sheep and kill it, or sell it, he shall pay five oxen for an ox and four sheep for a sheep” (Ex. 21:37). One who steals from a thief does not pay twofold restitution; And the one who slaughters or sells what is [already] stolen does not make fourfold or fivefold restitution.

If a man stole [an ox or a sheep] according to the evidence of two witnesses and killed it or sold it according to the evidence of two others, he must make fourfold or fivefold restitution. If a man stole [an ox or a sheep] and sold it on the Sabbath, or stole it and sold it for idolatrous use or stole it and slaughtered it on the Day of Atonement; if he stole what was his father’s and slaughtered it or sold it, and afterward his father died; if he stole it and slaughtered it and then he dedicated it to the Temple he must make fourfold or fivefold restitution. If he stole it and then killed it for use in healing, or for food for dogs; or if he slaughtered it and it was found to be terefah, or if he slaughtered it in the Temple Court [intending to eat it] as common food, he must make fourfold or fivefold restitution. In these last two cases Rabbi Shimon exempts.

If a man stole [an ox or a sheep] according to the evidence of two witnesses and killed it or sold it according to the evidence of two others, he must make fourfold or fivefold restitution. If a man stole [an ox or a sheep] and sold it on the Sabbath, or stole it and sold it for idolatrous use or stole it and slaughtered it on the Day of Atonement; if he stole what was his father’s and slaughtered it or sold it, and afterward his father died; if he stole it and slaughtered it and then he dedicated it to the Temple he must make fourfold or fivefold restitution. If he stole it and then killed it for use in healing, or for food for dogs; or if he slaughtered it and it was found to be terefah, or if he slaughtered it in the Temple Court [intending to eat it] as common food, he must make fourfold or fivefold restitution. In these last two cases Rabbi Shimon exempts.

If a man stole [an ox or a sheep] according to the evidence of two witnesses and killed it or sold it according to the evidence of two others, he must make fourfold or fivefold restitution. If a man stole [an ox or a sheep] and sold it on the Sabbath, or stole it and sold it for idolatrous use or stole it and slaughtered it on the Day of Atonement; if he stole what was his father’s and slaughtered it or sold it, and afterward his father died; if he stole it and slaughtered it and then he dedicated it to the Temple he must make fourfold or fivefold restitution. If he stole it and then killed it for use in healing, or for food for dogs; or if he slaughtered it and it was found to be terefah, or if he slaughtered it in the Temple Court [intending to eat it] as common food, he must make fourfold or fivefold restitution. In these last two cases Rabbi Shimon exempts.

If he stole [an ox or a sheep] according to the evidence of two witnesses, and slaughtered it or sold it according to the evidence of one witness or according to his own evidence, he makes twofold restitution, but not fourfold or fivefold restitution. If he stole [an ox or a sheep] and slaughtered it on the Sabbath, or stole it and slaughtered it for idolatrous use, or stole what was his father’s and his father died, and he afterward slaughtered or sold it, or if he stole it and then dedicated it, and afterward slaughtered it or sold it, he makes twofold restitution but not fourfold or fivefold restitution. Rabbi Shimon says: “If they were Holy Things which must be replaced [if damaged or lost] he must make fourfold or fivefold restitution; but if they were Holy Things which need not be replaced, he is exempt.”

If he stole [an ox or a sheep] according to the evidence of two witnesses, and slaughtered it or sold it according to the evidence of one witness or according to his own evidence, he makes twofold restitution, but not fourfold or fivefold restitution. If he stole [an ox or a sheep] and slaughtered it on the Sabbath, or stole it and slaughtered it for idolatrous use, or stole what was his father’s and his father died, and he afterward slaughtered or sold it, or if he stole it and then dedicated it, and afterward slaughtered it or sold it, he makes twofold restitution but not fourfold or fivefold restitution. Rabbi Shimon says: “If they were Holy Things which must be replaced [if damaged or lost] he must make fourfold or fivefold restitution; but if they were Holy Things which need not be replaced, he is exempt.”

If he stole [an ox or a sheep] according to the evidence of two witnesses, and slaughtered it or sold it according to the evidence of one witness or according to his own evidence, he makes twofold restitution, but not fourfold or fivefold restitution. If he stole [an ox or a sheep] and slaughtered it on the Sabbath, or stole it and slaughtered it for idolatrous use, or stole what was his father’s and his father died, and he afterward slaughtered or sold it, or if he stole it and then dedicated it, and afterward slaughtered it or sold it, he makes twofold restitution but not fourfold or fivefold restitution. Rabbi Shimon says: “If they were Holy Things which must be replaced [if damaged or lost] he must make fourfold or fivefold restitution; but if they were Holy Things which need not be replaced, he is exempt.”

If he sold it all but a hundredth part, or if he had [already] a share in it, or if slaughtered it and it became unfit [to eat] by his own hand, or if he pierced the windpipe or rooted out its gullet, he makes twofold restitution but not fourfold or fivefold restitution. If he stole it in the owner’s domain, but slaughtered it or sold it outside the owner’s domain, or if he stole it outside the owner’s domain and slaughtered or sold it within the owner’s domain; or if he stole it and slaughtered or sold it outside the owner’s domain, he must make fourfold or fivefold restitution. But if he stole it and slaughtered or sold it within the owner’s domain, he is exempt.

If he sold it all but a hundredth part, or if he had [already] a share in it, or if slaughtered it and it became unfit [to eat] by his own hand, or if he pierced the windpipe or rooted out its gullet, he makes twofold restitution but not fourfold or fivefold restitution. If he stole it in the owner’s domain, but slaughtered it or sold it outside the owner’s domain, or if he stole it outside the owner’s domain and slaughtered or sold it within the owner’s domain; or if he stole it and slaughtered or sold it outside the owner’s domain, he must make fourfold or fivefold restitution. But if he stole it and slaughtered or sold it within the owner’s domain, he is exempt.

These are the things to which the laws of fraud through overcharging do not apply: The sale of slaves, debt documents, land and what belongs to the Temple. They are not subject to twofold restitution, nor fourfold or fivefold restitution. An unpaid guardian does not take an oath [on their account, that he did not damage them] nor does a paid guardian make compensation [if they are lost on his watch]. Rabbi Shimon says: “Holy Things for which he is responsible, are subject to the laws of fraud through overcharging, and Holy Things for which he is not responsible are not subject to the laws of fraud through overcharging.” Rabbi Judah says: “Also one who sells a Torah scroll, and an animal or a pearl they are not subject to the laws of fraud through overcharging.” They (the Sages) said to him: “They only said these.”

Cases concerning property [are decided] by three. Cases concerning robbery or personal injury, by three. Claims for full damages or half-damages, twofold restitution, or fourfold or fivefold restitution, by three. Claims against a rapist, a seducer and one who defames [a virgin are decided] by three, according to Rabbi Meir. The Sages say: “One who defames [a virgin is decided] by twenty-three, for there may arise from it a capital case.

Šofkānī drips oil. But did we not state “dripping,” so it must be that it yields much oil. But did we not state: “By its production, if it yields a lot.” So, Šofkānī yields much oil. Nĕṭūfah drips oil. Its production, it yields a lot, viz., it produces a lot of olives. Bês̄ānī, some say, really from Beth She’an; some say, it puts the other trees to shame by producing fourfold, similar to what we have stated: If all sheaves of the field are of one qab, except one which is of four qab and was forgotten. Since it produces more than others, it is considered marked. On condition that it produces every year? Since it produces most years it is considered marked.

From where comes this? Rebbi Abbahu in the name of Rebbi Joḥanan: “You shall give them as inheritance to your sons to inherit property,” those to your sons and not your daughters to your sons; the verse speaks about the fine. Rebbi Ḥiyya stated: They have no right to the fines of the daughter nor to payments for seduction or injuries. When does the fine become due? Rebbi Jonah said, from the first moment; Rebbi Yose said, at the end. Rebbi Yose objected to Rebbi Jonah: Since you say, from the first moment, did we not state: “If there were court proceedings during her father’s lifetime, [the payments] are the father’s; after the father’s death they are the brothers’”? He said to him, that refers to what Rebbi Simeon ben Ioḥai stated, “He shall give to the girl; he shall give to the girl’s father.” Rebbi Jonah objected to Rebbi Yose. In your opinion, since you say, at the end, did we not state: “If there were court proceedings before she became an adult, they are the father’s; after she became an adult they belong to herself.” Does an adult have a claim to a fine? He said to him, that refers to what Rebbi Ḥiyya stated, as Rebbi Ḥiyya stated: “Because he mistreated her,” that includes if she was an adolescent and became an adult. Does it turn out that this disagreement parallels another disagreement, as we have stated there: “If he stole from his father, slaughtered or sold, and afterwards [his father] died, …, he pays fourfold or fivefold”? Rebbi Yose objected to Rebbi Ḥaggai: In your opinion, since you say that it depends on the court proceedings, should one not state: If he stole from his father, slaughtered or sold during his father’s lifetime but did not appear in court until after his father’s death, he pays twofold? But it says fourfold or fivefold! But here, everybody agrees that they belong to herself. The only problem is whether he has to pay to her or to her father.

From where comes this? Rebbi Abbahu in the name of Rebbi Joḥanan: “You shall give them as inheritance to your sons to inherit property,” those to your sons and not your daughters to your sons; the verse speaks about the fine. Rebbi Ḥiyya stated: They have no right to the fines of the daughter nor to payments for seduction or injuries. When does the fine become due? Rebbi Jonah said, from the first moment; Rebbi Yose said, at the end. Rebbi Yose objected to Rebbi Jonah: Since you say, from the first moment, did we not state: “If there were court proceedings during her father’s lifetime, [the payments] are the father’s; after the father’s death they are the brothers’”? He said to him, that refers to what Rebbi Simeon ben Ioḥai stated, “He shall give to the girl; he shall give to the girl’s father.” Rebbi Jonah objected to Rebbi Yose. In your opinion, since you say, at the end, did we not state: “If there were court proceedings before she became an adult, they are the father’s; after she became an adult they belong to herself.” Does an adult have a claim to a fine? He said to him, that refers to what Rebbi Ḥiyya stated, as Rebbi Ḥiyya stated: “Because he mistreated her,” that includes if she was an adolescent and became an adult. Does it turn out that this disagreement parallels another disagreement, as we have stated there: “If he stole from his father, slaughtered or sold, and afterwards [his father] died, …, he pays fourfold or fivefold”? Rebbi Yose objected to Rebbi Ḥaggai: In your opinion, since you say that it depends on the court proceedings, should one not state: If he stole from his father, slaughtered or sold during his father’s lifetime but did not appear in court until after his father’s death, he pays twofold? But it says fourfold or fivefold! But here, everybody agrees that they belong to herself. The only problem is whether he has to pay to her or to her father.

MISHNAH: When is he guilty? From the moment he eats a fourfold portion of meat and drinks half a log of wine. Rebbi Yose says, a mina of meat and a log of wine. If he ate in a company of obligation, or at the lengthening of a month, or ate Second Tithe in Jerusalem, or ate torn or carcass meat, abominations and crawling things, i. e., if he ate anything which either is an obligation or anything forbidden, or ate any food but not meat, or drank any drink but not wine, he does not turn into a deviant and rebellious son unless he ate meat and drank wine, since it is said: gorging and drinking to excess. Even if it is not proof, there is a hint in what is said: Do not be among those who drink wine excessively, nor with those who are gorging themselves on meat.

HALAKHAH: “When is he guilty,” etc. Rebbi Yose said, the fourfold portion is half a Roman pound.