Exodus 22:4

KJV

If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double.

KJV (with Strong's)

If the theft {H1591} be certainly {H4672} found {H4672} in his hand {H3027} alive {H2416}, whether it be ox {H7794}, or ass {H2543}, or sheep {H7716}; he shall restore {H7999} double {H8147}.

Complete Jewish Bible

If what he stole is found alive in his possession, he is to pay double, no matter whether it is an ox, a donkey or a sheep.

Berean Standard Bible

If what was stolen is actually found alive in his possession—whether ox or donkey or sheep—he must pay back double.

American Standard Version

If the theft be found in his hand alive, whether it be ox, or ass, or sheep, he shall pay double.

Commentary

### SUMMARY
Exodus 22:4, part of the "Book of the Covenant," outlines a specific legal provision regarding theft of livestock in ancient Israel. It stipulates that if a stolen ox, ass, or sheep is "certainly found in his hand alive," the thief is required to restore double the value of the stolen animal to the owner. This law reflects a nuanced system of justice, distinguishing this scenario from cases where the animal was slaughtered or sold, thereby emphasizing restitution and deterrence while accounting for the lesser degree of loss incurred by the victim when the animal is recovered alive.

### CONTEXT
* **Literary Context:** Exodus 22:4 is situated within the "Book of the Covenant" (Exodus 20:22-23:33), a collection of civil and ceremonial laws given by God to Moses immediately following the Ten Commandments. This section specifically addresses property rights and various offenses against them. Verses 1-3 of Exodus 22 deal with theft of livestock, establishing different penalties based on the disposition of the stolen animal. While [Exodus 22:1](/exodus/22-1 "Exodus 22:1 - Restitution for Slaughtered/Sold Livestock") mandates a four-fold or five-fold restitution if the stolen animal is slaughtered or sold, verse 4 presents a less severe penalty—double restitution—when the animal is recovered alive and in the thief's possession. This distinction highlights the meticulous nature of Israelite law, adjusting penalties according to the extent of the harm and the opportunity for recovery. The subsequent verses, such as [Exodus 22:5](/exodus/22-5 "Exodus 22:5 - Damage to Fields or Vineyards") and [Exodus 22:6](/exodus/22-6 "Exodus 22:6 - Fire Damage to Crops"), continue to detail laws concerning damage to property, reinforcing the overarching theme of justice and compensation for wrongdoing within the community.
* **Historical & Cultural Context:** In ancient Israel, an agrarian society, livestock such as oxen, donkeys (asses), and sheep were not merely possessions but fundamental assets, representing a family's primary source of wealth, labor, food, and trade. An ox was crucial for plowing and transport, an ass for carrying burdens, and sheep for wool, meat, and milk. The theft of these animals was therefore a severe economic blow, potentially devastating a family's livelihood and stability. The law's emphasis on restitution rather than solely punitive measures (like corporal punishment or imprisonment, which were less common for property crimes) reflects a societal value placed on restoring the victim to their original state of well-being. The phrase "certainly found in his hand alive" implies that the thief was apprehended either in the act, or soon after, with the stolen animal still intact and recoverable. This scenario suggests a lower level of premeditation or a less complete act of deprivation compared to selling or slaughtering the animal, which would result in a permanent loss to the owner, thus justifying the reduced penalty compared to [Exodus 22:1](/exodus/22-1 "Exodus 22:1 - Restitution for Slaughtered/Sold Livestock"). This nuanced approach demonstrates a sophisticated legal system designed to maintain social order and economic equity in a covenant community.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Found (Hebrew: מָצָא, _matsa'_):** This verb signifies discovery, recovery, or being apprehended. In this context, it emphasizes the certainty of the theft and the recovery of the stolen animal while it is still alive and in the possession of the thief. The "certainty" (כִּי־יִמָּצֵא, _ki-yimmatsa'_) implies irrefutable evidence, removing doubt about the thief's guilt and the animal's status.
* **Restore (Hebrew: שָׁלַם, _shalem_):** This verb means to make whole, complete, repay, or compensate. It is foundational to the concept of restorative justice in biblical law. The root is related to _shalom_ (peace), suggesting that true peace and societal well-being are achieved when wrongs are righted and what was lost is made whole again. Here, it mandates not just returning the stolen item but adding a penalty to ensure full compensation and disincentivize future theft.
* **Double (Hebrew: מִשְׁנֶה, _mishneh_):** This noun specifically means "a second time," "double," or "twofold." It denotes the exact measure of restitution required. The penalty of double restitution serves as both a deterrent and a form of compensation for the inconvenience, distress, and temporary loss incurred by the victim, even if the animal was recovered alive. It ensures that the thief incurs a loss, making the crime unprofitable.

#### Verse Breakdown
* **"If the theft be certainly found in his hand alive":** This opening clause establishes the specific condition under which the double restitution applies. The "if" clause (casuistic law) indicates a hypothetical situation. "Certainly found" (כִּי־יִמָּצֵא) implies undeniable proof, often meaning the thief was caught in the act or with the animal still in their immediate possession and alive. This distinguishes it from cases where the animal was slaughtered or sold, making recovery impossible. The "alive" aspect is crucial, as it signifies that the victim's primary asset is still intact and can be returned, albeit with the added compensation for the offense.
* **"whether it be ox, or ass, or sheep":** This phrase specifies the types of livestock covered by this law. These three animals represented the most common and valuable forms of agricultural and pastoral wealth in ancient Israel. The explicit mention underscores the economic significance of these animals and the severity with which their theft was viewed, as it directly impacted a family's livelihood and the community's economic stability.
* **"he shall restore double":** This final clause prescribes the mandatory penalty. The thief is not merely to return the stolen animal but must also provide an additional animal of the same kind and value, or its monetary equivalent. This "double" restitution serves multiple purposes: it fully compensates the victim for the disruption and distress caused by the theft, it acts as a significant deterrent by making the act unprofitable for the thief, and it upholds the principle that crime should not pay, thereby reinforcing justice and order within the community.

#### Literary Devices
Exodus 22:4 employs several literary devices typical of ancient Near Eastern law codes. **Casuistic Law** is prominent, structured with an "if...then" format ("If the theft be certainly found... he shall restore double"). This conditional phrasing defines specific scenarios and their corresponding legal consequences, providing clarity and applicability for judges and the populace. The text also uses **Specificity** by explicitly listing "ox, or ass, or sheep," which highlights the particular types of valuable property protected by this law and underscores their economic importance in an agrarian society. Furthermore, there is an implied **Contrast** with [Exodus 22:1](/exodus/22-1 "Exodus 22:1 - Restitution for Slaughtered/Sold Livestock"), which mandates a higher restitution (four-fold or five-fold) for stolen animals that have been slaughtered or sold. This contrast emphasizes the nuanced approach to justice, where the penalty is calibrated based on the extent of the harm and the possibility of recovering the original asset, demonstrating a sophisticated legal framework.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 22:4, like other laws in the Book of the Covenant, reveals God's character as a God of justice, order, and compassion for the vulnerable. It underscores the divine concern for property rights and the economic well-being of individuals within the covenant community. The principle of double restitution teaches that sin (in this case, theft) incurs a cost that goes beyond mere replacement; it demands a penalty that deters future wrongdoing and fully compensates the wronged party, thereby promoting societal integrity and discouraging actions that undermine trust and stability. This law reflects God's desire for a society where justice is upheld, wrongs are righted, and people can live securely in their possessions, knowing that their livelihood is protected by divine decree.

* [Leviticus 6:4-5](/leviticus/6-4 "Leviticus 6:4-5 - Restitution for Unjust Gain")
* [Luke 19:8](/luke/19-8 "Luke 19:8 - Zacchaeus' Pledge of Restitution")
* [Proverbs 6:30-31](/proverbs/6-30 "Proverbs 6:30-31 - The Thief's Penalty")

### REFLECTION AND APPLICATION
Exodus 22:4 offers enduring principles for contemporary life, extending beyond ancient legal codes to inform our understanding of justice, responsibility, and community. It challenges us to consider the full impact of our actions, particularly those that cause harm or loss to others. The emphasis on "restoring double" reminds us that true repentance often involves making amends that go beyond mere replacement, seeking to truly "make whole" what was broken or taken, and perhaps even to offer something extra as a sign of genuine remorse and commitment to reconciliation. This principle encourages a proactive approach to righting wrongs, fostering a culture of accountability and integrity. For believers, it echoes the call to live justly, to respect the property and well-being of our neighbors, and to participate in systems that promote fairness and equity. It invites us to reflect on how we can contribute to restorative justice in our own spheres of influence, whether in personal relationships, professional conduct, or societal engagement, always striving to reflect God's meticulous concern for righteousness and the flourishing of all.

#### Questions for Reflection
* **How does the principle of "restoring double" challenge our modern concepts of justice, which often focus more on punishment than on restitution?**
* **In what ways can we apply the spirit of this law—going beyond mere replacement to truly "make whole"—in our personal relationships when we have caused harm or loss?**
* **What does God's detailed concern for property rights in Exodus 22:4 reveal about His character and His desire for human flourishing?**

### FAQ

**Why is the penalty "double" in this verse, but "four-fold" or "five-fold" in Exodus 22:1?**

Answer: The distinction in penalties reflects a nuanced legal approach based on the extent of the harm and the status of the stolen animal. In [Exodus 22:1](/exodus/22-1 "Exodus 22:1 - Restitution for Slaughtered/Sold Livestock"), the higher penalty (four-fold for sheep, five-fold for ox) is applied when the stolen animal has been slaughtered or sold, meaning it is permanently lost to the original owner. This represents a complete and irreversible deprivation, requiring greater compensation. In contrast, [Exodus 22:4](/exodus/22-4 "Exodus 22:4 - Double Restitution for Recovered Livestock") deals with a scenario where the stolen animal is "certainly found in his hand alive." This implies the animal was recovered intact, perhaps even in the act of theft, or soon after, before it was consumed or disposed of. Since the primary asset is recovered, the loss to the owner is less severe, and the "double" restitution serves as a sufficient deterrent and compensation for the inconvenience, distress, and temporary deprivation, without requiring the higher punitive measure for a permanent loss.

**Does this law apply to all stolen items, or just livestock?**

Answer: [Exodus 22:4](/exodus/22-4 "Exodus 22:4 - Double Restitution for Recovered Livestock") specifically mentions "ox, or ass, or sheep," indicating its direct application to these valuable forms of livestock. While the general principle of restitution for theft is broader in biblical law (e.g., [Leviticus 6:1-5](/leviticus/6-1 "Leviticus 6:1-5 - Laws of Guilt Offerings and Restitution")), this particular verse details the specific penalty for the theft of these economically crucial animals when they are recovered alive. Other laws address different types of theft and property damage, often with varying restitution requirements, reflecting the specific value and impact of the stolen item.

### CHRIST-CENTERED FULFILLMENT
Exodus 22:4, with its emphasis on restitution and making whole what was stolen, foreshadows the ultimate restorative work of Jesus Christ. Humanity, through sin, "stole" from God His glory and His intended relationship, resulting in a profound spiritual loss and brokenness (cf. [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")). Just as the law required the thief to restore double, signifying a payment beyond mere replacement, Christ's work on the cross far exceeds a simple "restoration." He didn't just return what was lost; He paid an immeasurably greater price, offering His own perfect life as a ransom (cf. [Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")) to redeem us from the bondage of sin and death. Through His atoning sacrifice, Christ "restores double" and infinitely more, not only making us whole but granting us new life, righteousness, and eternal fellowship with God (cf. [2 Corinthians 5:17](/2_corinthians/5-17 "2 Corinthians 5:17 - New Creation in Christ")). He is the ultimate "Lamb of God" (cf. [John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")) whose sacrifice fully satisfies divine justice and abundantly restores what sin had taken, bringing us into a richer, more glorious inheritance than we could have ever possessed on our own (cf. [Ephesians 1:3-14](/ephesians/1 "Ephesians 1 - Spiritual Blessings in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.