Exodus 22:11
Exodus 22:11 in Multiple Translations
an oath before the LORD shall be made between the parties to determine whether or not the man has taken his neighbor’s property. The owner must accept the oath and require no restitution.
Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour’s goods; and the owner of it shall accept thereof, and he shall not make it good.
the oath of Jehovah shall be between them both, whether he hath not put his hand unto his neighbor’s goods; and the owner thereof shall accept it, and he shall not make restitution.
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.
then an oath must be taken before the Lord to decide if the neighbor has taken the owner's property. The owner must accept the oath and not demand compensation.
An othe of the Lord shalbe betweene the twaine, that hee hath not put his hande vnto his neighbours good, and the owner of it shall take the othe, and he shall not make it good:
an oath of Jehovah is between them both, that he hath not put forth his hand against the work of his neighbour, and its owner hath accepted, and he doth not repay;
the oath of the LORD shall be between them both, he has not put his hand on his neighbor’s goods; and its owner shall accept it, and he shall not make restitution.
Then shall an oath of the LORD be between them both, that he hath not put his hand to his neighbor's goods; and the owner of it shall accept of it, and he shall not make restitution.
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.
Then the person who was taking care of the animal must ◄swear/solemnly declare►, knowing that God is listening, that he did not steal the animal. If he did not steal it the owner of the animal must accept/believe that the other person is telling the truth, and the other person will not have to pay anything back to the owner.
Berean Amplified Bible — Exodus 22:11
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Exodus 22:11 Interlinear (Deep Study)
BIB
HEB
וְ/אִם
גָּנֹ֥ב
יִגָּנֵ֖ב
מֵ/עִמּ֑/וֹ
יְשַׁלֵּ֖ם
לִ/בְעָלָֽי/ו
וְ/אִם
ʼim
H518
if
Conj | Conj
גָּנֹ֥ב
gânab
H1589
to steal
V-Qal-Ptc
יִגָּנֵ֖ב
gânab
H1589
to steal
V-Niphal-Imperf-3ms
מֵ/עִמּ֑/וֹ
ʻim
H5973
with
Prep | Prep | Suff
יְשַׁלֵּ֖ם
shâlam
H7999
to complete
V-Piel-Imperf-3ms
לִ/בְעָלָֽי/ו
baʻal
H1167
master
Prep | N-mp | Suff
Hebrew Word Study
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Hebrew Word Reference — Exodus 22:11
וְ/אִם
ʼim
H518
"if"
Conj | Conj
This Hebrew word is used to express conditions or questions, like if or whether. It can also be used to make oaths or express wishes, as in Oh that! It appears in various forms in the KJV, including if, though, and when.
Definition: : if/whether_or/though 1) if 1a) conditional clauses 1a1) of possible situations 1a2) of impossible situations 1b) oath contexts 1b1) no, not 1c) if...if, whether...or, whether...or...or 1d) when, whenever 1e) since 1f) interrogative particle 1g) but rather
Usage: Occurs in 931 OT verses. KJV: (and, can-, doubtless, if, that) (not), [phrase] but, either, [phrase] except, [phrase] more(-over if, than), neither, nevertheless, nor, oh that, or, [phrase] save (only, -ing), seeing, since, sith, [phrase] surely (no more, none, not), though, [phrase] of a truth, [phrase] unless, [phrase] verily, when, whereas, whether, while, [phrase] yet. See also: Genesis 4:7; Exodus 22:3; Leviticus 27:27.
גָּנֹ֥ב
gânab
H1589
"to steal"
V-Qal-Ptc
To steal means to take something secretly, whether physically or by deceiving someone. This can happen in various ways, as described in different Bible stories.
Definition: 1) to steal, steal away, carry away 1a) (Qal) to steal 1b) (Niphal) to be stolen 1c) (Piel) to steal away 1d)(Pual) to be stolen away, be brought by stealth 1e) (Hithpael) to go by stealth, steal away
Usage: Occurs in 36 OT verses. KJV: carry away, [idiom] indeed, secretly bring, steal (away), get by stealth. See also: Genesis 30:33; Joshua 7:11; Proverbs 6:30.
יִגָּנֵ֖ב
gânab
H1589
"to steal"
V-Niphal-Imperf-3ms
To steal means to take something secretly, whether physically or by deceiving someone. This can happen in various ways, as described in different Bible stories.
Definition: 1) to steal, steal away, carry away 1a) (Qal) to steal 1b) (Niphal) to be stolen 1c) (Piel) to steal away 1d)(Pual) to be stolen away, be brought by stealth 1e) (Hithpael) to go by stealth, steal away
Usage: Occurs in 36 OT verses. KJV: carry away, [idiom] indeed, secretly bring, steal (away), get by stealth. See also: Genesis 30:33; Joshua 7:11; Proverbs 6:30.
מֵ/עִמּ֑/וֹ
ʻim
H5973
"with"
Prep | Prep | Suff
This Hebrew word means with or together, like when God is with his people in Exodus 33:14-15. It's used to describe accompaniment or association, and can also mean against or beside. The word is used to convey a sense of relationship or proximity between people or things.
Definition: 1) with 1a) with 1b) against 1c) toward 1d) as long as
Usage: Occurs in 919 OT verses. KJV: accompanying, against, and, as ([idiom] long as), before, beside, by (reason of), for all, from (among, between), in, like, more than, of, (un-) to, with(-al). See also: Genesis 3:6; Exodus 21:14; Deuteronomy 29:11.
יְשַׁלֵּ֖ם
shâlam
H7999
"to complete"
V-Piel-Imperf-3ms
This verb means to be at peace or to make peace with someone. It is used in the Bible to describe a state of safety or friendship. In the KJV, it is translated as 'make amends' or 'be at peace'.
Definition: 1) to be complete, be sound 1a) (Qal) 1a1) to be complete, be finished, be ended 1a2) to be sound, be uninjured 1b) (Piel) 1b1) to complete, finish 1b2) to make safe 1b3) to make whole or good, restore, make compensation 1b4) to make good, pay 1b5) to requite, recompense, reward 1c) (Pual) 1c1) to be performed 1c2) to be repaid, be requited 1d) (Hiphil) 1d1) to complete, perform 1d2) to make an end of Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
Usage: Occurs in 107 OT verses. KJV: make amends, (make an) end, finish, full, give again, make good, (re-) pay (again), (make) (to) (be at) peace(-able), that is perfect, perform, (make) prosper(-ous), recompense, render, requite, make restitution, restore, reward, [idiom] surely. See also: Genesis 44:4; Psalms 7:5; Psalms 22:26.
לִ/בְעָלָֽי/ו
baʻal
H1167
"master"
Prep | N-mp | Suff
Means master or owner, often referring to a husband or leader, as seen in the book of Genesis and Exodus.
Definition: : master/leader 1) owner, husband, lord 1a) owner 1b) a husband 1c) citizens, inhabitants 1d) rulers, lords 1e) (noun of relationship used to characterise-ie, master of dreams)
Usage: Occurs in 79 OT verses. KJV: [phrase] archer, [phrase] babbler, [phrase] bird, captain, chief man, [phrase] confederate, [phrase] have to do, [phrase] dreamer, those to whom it is due, [phrase] furious, those that are given to it, great, [phrase] hairy, he that hath it, have, [phrase] horseman, husband, lord, man, [phrase] married, master, person, [phrase] sworn, they of. See also: Genesis 14:13; 1 Samuel 23:11; Proverbs 1:17.
Study Notes — Exodus 22:11
Show Verse Quote Highlights
- Context
- Cross References
- Exodus 22:11 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Exodus 22:11
- Jamieson-Fausset-Brown on Exodus 22:11
- Matthew Poole's Commentary on Exodus 22:11
- Trapp's Commentary on Exodus 22:11
- Ellicott's Commentary on Exodus 22:11
- Adam Clarke's Commentary on Exodus 22:11
- Cambridge Bible on Exodus 22:11
- Sermons on Exodus 22:11
Context — Property Laws
9In all cases of illegal possession of an ox, a donkey, a sheep, a garment, or any lost item that someone claims, ‘This is mine,’ both parties shall bring their cases before the judges. The one whom the judges find guilty must pay back double to his neighbor.
10If a man gives a donkey, an ox, a sheep, or any other animal to be cared for by his neighbor, but it dies or is injured or stolen while no one is watching,
11an oath before the LORD shall be made between the parties to determine whether or not the man has taken his neighbor’s property. The owner must accept the oath and require no restitution.
12But if the animal was actually stolen from the neighbor, he must make restitution to the owner. 13If the animal was torn to pieces, he shall bring it as evidence; he need not make restitution for the torn carcass.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hebrews 6:16 | Men swear by someone greater than themselves, and their oath serves as a confirmation to end all argument. |
| 2 | Leviticus 5:1 | “If someone sins by failing to testify when he hears a public charge about something he has witnessed, whether he has seen it or learned of it, he shall bear the iniquity. |
| 3 | 1 Kings 2:42–43 | the king summoned Shimei and said to him, “Did I not make you swear by the LORD and warn you, ‘On the day you leave and go elsewhere, know for sure that you will die’? And you told me, ‘The sentence is fair; I will comply.’ So why have you not kept your oath to the LORD and the command that I gave you?” |
| 4 | Proverbs 30:9 | Otherwise, I may have too much and deny You, saying, ‘Who is the LORD?’ Or I may become poor and steal, profaning the name of my God. |
| 5 | Leviticus 6:3 | or finds lost property and lies about it and swears falsely, or if he commits any such sin that a man might commit— |
| 6 | Exodus 23:1 | “You shall not spread a false report. Do not join the wicked by being a malicious witness. |
| 7 | Exodus 22:8 | If the thief is not found, the owner of the house must appear before the judges to determine whether he has taken his neighbor’s property. |
Exodus 22:11 Summary
This verse is saying that if someone accuses their neighbor of taking something that belongs to them, they can make an oath before God to settle the matter. If the owner accepts the oath, they can't demand that the person pays them back, as seen in Exodus 22:11. This teaches us that honesty and integrity are very important, and that we should trust in God's judgment, just like it says in Proverbs 3:5-6, to trust in the Lord with all our heart. By following this principle, we can build stronger relationships with our neighbors and with God.
Frequently Asked Questions
What is the purpose of the oath before the LORD in Exodus 22:11?
The oath is to determine whether or not the man has taken his neighbor's property, and if the owner accepts the oath, no restitution is required, as seen in Exodus 22:11, similar to the concept of oaths in Leviticus 6:3-5.
Why is the owner required to accept the oath and not demand restitution?
The owner must accept the oath because it is made before the LORD, and to reject it would be to question God's judgment, as seen in Deuteronomy 19:18, where false witnesses are punished.
How does this verse relate to our modern concept of justice?
This verse shows that God values truth and honesty, and that our system of justice should be based on these principles, as seen in Proverbs 11:1, where God detests dishonest scales.
What can we learn from this verse about resolving disputes?
We can learn that resolving disputes requires honesty, integrity, and a willingness to trust in God's judgment, as seen in Matthew 5:33-37, where Jesus teaches about the importance of honesty in our speech.
Reflection Questions
- What are some ways that I can apply the principle of honesty and integrity in my own life, especially in situations where it's difficult or uncomfortable?
- How can I trust God's judgment in situations where I'm not sure what to do, and what role should prayer play in my decision-making process?
- What are some potential consequences of not accepting the oath and demanding restitution, and how can I avoid these consequences in my own life?
- How can I balance the need for justice with the need for mercy and forgiveness, as seen in this verse and in other parts of Scripture, such as Matthew 18:21-22?
Gill's Exposition on Exodus 22:11
Then shall an oath of the Lord be between them both,.... Either by the one, the keeper, for the satisfaction of the owner, or by them both; by the owner, that he delivered such and such cattle to the
Jamieson-Fausset-Brown on Exodus 22:11
If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man's house; if the thief be found, let him pay double.
Matthew Poole's Commentary on Exodus 22:11
An oath of the Lord; so called here, as also , because it is taken by his authority and appointment, and for his honour, and in his name alone, God being made both witness, and judge, and avenger thereby. Shall be between them both, i.e. shall end the difference between them both; the one shall give his oath, and the other shall accept of it: or be taken by them both; by the one, that he did deliver them to him upon agreement and for hire; by the other, that he put not his hand to them.
Trapp's Commentary on Exodus 22:11
Exodus 22:11 [Then] shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour’ s goods; and the owner of it shall accept [thereof], and he shall not make [it] good.Ver. 11. An oath of the Lord.] Who is called in as a witness and as an avenger. How hateful, then, is that Popish proverb and practice, Mercatorum est, non regum, stare iuramentis.
Ellicott's Commentary on Exodus 22:11
(7-13) Property deposited in the hands of another for safe keeping might be so easily embezzled by the trustee, or lost through his negligence, that some special laws were needed for its protection. Conversely the trustee required to be safe-guarded against incurring loss if the property intrusted to his care suffered damage or disappeared without fault of his. The Mosaic legislation provided for both cases. On the one hand, it required the trustee to exercise proper care, and made him answerable for the loss if a thing intrusted to him was stolen and the thief not found. Embezzlement it punished by requiring the trustee guilty of it to “pay double.” On the other hand, in doubtful cases it allowed the trustee to clear himself by an oath (Exodus 22:10), and in clear cases to give proof that the loss had happened through unavoidable accident (Exodus 22:12).
Adam Clarke's Commentary on Exodus 22:11
Verse 11. An oath of the Lord be between them] So solemn and awful were all appeals to God considered in those ancient times, that it was taken for granted that the man was innocent who could by an oath appeal to the omniscient God that he had not put his hand to his neighbour's goods. Since oaths have become multiplied, and since they have been administered on the most trifling occasions, their solemnity is gone, and their importance little regarded. Should the oath ever reacquire its weight and importance, it must be when administered only in cases of peculiar delicacy and difficulty, and as sparingly as in the days of Moses.
Cambridge Bible on Exodus 22:11
11. the oath of Yahweh] 2 Samuel 21:7, 1 Kings 2:43. The person is whom the animal had been entrusted must swear solemnly that he has not appropriated it himself. shall accept it] viz. the oath. Both Burckhardt (Bedouins, i. 126–9) and Doughty (Arab. Deserta, i. 267), state that among the Arabs now, if a person suspected of theft is willing to take certain specially solemn oaths, he is considered to be acquitted. not make restitution] no reasonable precaution having been neglected. In primitive and semi-primitive societies an accused or suspected person is often allowed to clear himself by taking a solemn oath of purgation; there are several examples in the Code of Hạ ?mmurabi (see p. 423; cf. also Exodus 1 Kings 8:31 f.). The practice was also common in the Middle Ages (see E. B. Tylor’s arts. Oath and Ordeal in the Encycl. Brit. and ‘Ordeals and Oaths’ in Macmillan’s Magazine, May, 1876).
The oath might be followed by an ordeal (see Manu viii. 109–116, cited by Gray, Numbers, p. 45); or it might involve such curses upon the person taking it, if he did not speak the truth, that the act of taking it constituted itself the ordeal.
Sermons on Exodus 22:11
| Sermon | Description | |
|---|---|---|
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Apostasy in the Church by Dwight Pentecost | In this sermon, the speaker discusses the concept of apostasy and its origin. He emphasizes that faith cannot be blind and that it is based on knowledge and understanding of the wo |
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Our Anchor Within the Veil by Erlo Stegen | In this sermon, the preacher emphasizes the importance of having an anchor in life. He shares his personal experience of being converted and how his priorities shifted from sports |
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Heaven: Its Hope by D.L. Moody | The preacher delves into the concept of hostility, describing it as a word spoken against or defiance against authority, often involving strife and enmity. The term 'antilogia' is |
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Ideals and Realities by G.H. Lang | G.H. Lang preaches about the importance of understanding the conditional nature of God's covenants with His people, emphasizing that while God's promises are sure in His purpose an |
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Gathered to His People by F.B. Meyer | F.B. Meyer reflects on the life and legacy of Abraham, emphasizing his profound faith and the virtues that stemmed from it, such as courage, knowledge, self-control, patience, godl |
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Three More Twisted Jewish Sayings Refuted by Timothy Tow | Timothy Tow preaches on the teachings of Jesus in Matthew 5:33-48, where Jesus refutes twisted Jewish sayings regarding oath-taking, honoring parents, revenge, and love for enemies |
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Authority in the Scriptures - Part 2 by Colin Anderson | In this sermon, the preacher reflects on various passages from the Bible, highlighting the fulfillment of God's word through Jesus. The preacher emphasizes Jesus' obedience and sil |