Exodus 22:12 — Word Study
WLCוְאִם־ גָּנֹ֥ב יִגָּנֵ֖ב מֵעִמּ֑וֹ יְשַׁלֵּ֖ם לִבְעָלָֽיו׃
BSABut ifʼim [certainly, without a doubt] he must make restitutionshâlam▸ [provide, restore, amends, compensation]
| Greek | English | Parsing |
|---|---|---|
| וְאִם־ | and if | Conjunction, particle |
| גָּנֹ֥ב | certainly | Verb, Qal, infinitive absolute |
| יִגָּנֵ֖ב | it will be stolen | Verb, Niphal, imperfect third person masculine singular |
| מֵעִמּ֑וֹ | from with him | Preposition, preposition, suffix |
| יְשַׁלֵּ֖ם | he will make restitution | Verb, Piel, imperfect third person masculine singular |
| לִבְעָלָֽיו׃ | to owner its | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But if the animal was actually stolen from the neighbor, he must make restitution to the owner. |
| KJV | And if it be stolen from him, he shall make restitution unto the owner thereof. |
| ASV | But if it be stolen from him, he shall make restitution unto the owner thereof. |
| YLT | but if it is certainly stolen from him, he doth repay to its owner; |
| WEB | But if it is stolen from him, the one who stole shall make restitution to its owner. |
| BBE | But if it is taken from him by a thief, he is to make up for the loss of it to its owner. |
Where they part company is in the phrasing of the restitution requirement — see How Translations Differ.
The sentence has a main clause followed by a conditional phrase and a result clause, indicating the consequences of the condition.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbטָרַף
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Exodus 22:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws of Theft and Restitutiongenerated
Exodus 22:12 is part of a larger legal framework given to the Israelites, detailing how to handle cases of theft. The laws aim to provide justice and restore what was wrongfully taken, ensuring that the rights of individuals are protected within the community. This verse specifically addresses the situation where an animal is stolen, outlining the obligation of the thief to compensate the owner.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 22:7 | If a man gives his neighbor money or goods for safekeeping and they are stolen from the neighbor’s house, the thief, if caught, must pay back double. |
| 2 | Genesis 31:39 | I did not bring you anything torn by wild beasts; I bore the loss myself. And you demanded payment from me for what was stolen by day or night. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — גָּנֹ֥ב, ga.Nogenerated
The verb גָּנֹ֥ב (ganab) means 'to steal' and carries the connotation of taking something secretly or deceitfully. It encompasses various grammatical forms, indicating both the act of stealing and the state of being stolen.
In this verse, it is used in the context of a condition — if the animal was indeed stolen. The use of this word underscores the seriousness of theft and the moral obligation to make restitution.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree that the animal was stolen, using terms like stolen (BSB, KJV) or taken (ASV, WEB).
Sentence Structuregenerated
The main verb of the verse is יְשַׁלֵּ֖ם (ye.sha.Lem), meaning 'he will make restitution', which governs the clause regarding the obligation to compensate the owner.
The sentence structure presents a conditional clause introduced by וְאִם־ (ve.'im-), setting the stage for the stipulation of restitution based on the condition of theft.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew גָּנֹ֥ב is rendered as θηριάλωτον, which suggests a broader interpretation of theft, possibly implying a more serious or predatory nature of the act.
This choice reflects a different nuance in the Greek translation, emphasizing the severity of the crime.
In plain words — the whole versegenerated
Exodus 22:12 states that if an animal is stolen from someone, the thief must make restitution to the owner. This reflects the laws given to the Israelites about theft and the importance of restoring what has been taken.
Frequently Asked Questionsgenerated
Making restitution means compensating the owner for what was stolen, restoring a sense of justice and fairness.
The condition indicates the responsibility of the thief; if the theft is confirmed, restitution is required.
While the specific laws may not apply directly, the principles of honesty and making amends for wrongdoing are still relevant.
The text implies that restitution is necessary if the theft is verified, regardless of whether the stolen item is recovered.
Reflection Questionsgenerated
- How do I ensure that I am honest in my dealings with others, particularly regarding possessions?
- What steps can I take to make amends when I have wronged someone?
- How do the principles of restitution apply in my community today?
- What does this verse teach about the value of property and respect for others' belongings?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 22:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if it be stolen from him,.... Or "but if" (x) it was taken away by theft; and that "from with him" (y), as it may be literally rendered, from among his own cattle, and they not taken; and he
Read John Gill on Exodus 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf 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.
Read Robert Jamieson on Exodus 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom him, Heb. from with him, which is an emphatical expression, and notes that this was taken away, either, 1. From those things which were with him, or which were his, i.e. from the midst of his own goods, which supposeth fraud in him. Or, 2. From under his eye, when he either did know of it, or with common care and diligence it might have been known and prevented, and this argues gross neglect in him. And this is one reason why this man is bound to make restitution, when the other, , is not: another reason of the difference is, because those things, , were only or principally dead things, and such things as required no great care; or if they did, yet he with whom they were left received…
Read Matthew Poole on Exodus 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 22:12 And if it be stolen from him, he shall make restitution unto the owner thereof.Ver. 12. If it be stolen,] sc., Through his carelessness. Poor Jacob had hard law.
Read John Trapp on Exodus 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) If it be stolen from him, he shall make restitution.—It seems to have been considered that theft could have been prevented by proper care, but that hurts from wild beasts or accidents were not preventible.
Read Charles John Ellicott on Exodus 22 →CambridgeThe Cambridge Bible for Schools and Colleges12. If, however, the animal be stolen, this might have been guarded against by greater care, and compensation must be made.
Read Cambridge on Exodus 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. If it be stolen from him — Hebrew, from with him, that is, from a place where his immediate oversight would naturally prevent such seizure. In this case the loss would be regarded as due to his carelessness. Comp.
Read Daniel Denison Whedon on Exodus 22 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But if the animal was actually stolen from the neighbor, he must make restitution to the owner.
But if it is stolen from him, the one who stole shall make restitution to its owner.
But if the animal was actually stolen from the neighbor, he must make restitution to the owner.
But if it was stolen from him, he will pay its owner.
Tyndale line
And if it be stolen from him, he shall make restitution unto the owner thereof.
But if it be stolen from him, he shall make restitution unto the owner thereof.
But if it be stolen from him, he shall make restitution unto the owner thereof.
And if it shall be stolen from him, he shall make restitution to the owner of it.
But if it be stollen from him, he shall make restitution vnto the owner thereof.
Strictly literal
But if it have been stolen from him, he shall make [it] good unto its owner.
but if it is certainly stolen from him, he doth repay to its owner;
but if it is certainly stolen from him, he repays to its owner;
(22:11) But if it be stolen from him, he shall make restitution unto the owner thereof.
But if it was stolen from him, the other must make restitution to the owner for it.
From the Latin
But if it were taken away by stealth, he shall make the loss good to the owner.
Simplified
However, if the animal really was stolen from the neighbor, he must compensate the owner.
But if it is taken from him by a thief, he is to make up for the loss of it to its owner.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text matches the Septuagint closely, with all six words corresponding directly. The Samaritan Pentateuch differs slightly, using יביא (he will bring) instead of the verb forms found in the MT, indicating a variation in the understanding of the restitution process.
וְאִם־ גָּנֹ֥ב יִגָּנֵ֖ב מֵעִמּ֑וֹ יְשַׁלֵּ֖ם לִבְעָלָֽיו׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
אם טרף יטרף יביא עד הטרפה ולא ישׁלם
2 words differ from the Masoretic Text: יביא (come), ו (and)
[אם] [טרף] [יטרף] [יבא׳הו] [עד] [הטרפה] [לא] ישלם
nothing on the leather here — 1 partly restored, 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Exodus 22:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: 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
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
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
אִם (im) — if: surely yes.
: surely_yes
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
אִם (im) — if: until.
: until/except
Conj — Conjunction · particleHC/Tc
גָּנַב (ganab) is a Hebrew verb meaning to steal. It encompasses various forms, including stealing, being stolen, and going by stealth. The entries indicate its use in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, which cover both the act of stealing and the state of being stolen.
[גָּנַב] vb. steal
Qal steal
Niph. be stolen
Pi. steal away (trans.)
Pu. be stolen away
Hithp. go by stealth, syeal away
base
H1589 גָּנַב steal
1589 ganab gaw-nab'
a primitive root; to thieve (literally or figuratively); by
implication, to deceive:--carry away, X indeed, secretly
bring, steal (away), get by stealth.
גָּנַב (ga.nav) — to steal.
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
HVqaa — Verb · Qal · infinitive absoluteHVqaa
גָּנַב (ganab) is a Hebrew verb meaning to steal. It encompasses various forms, including stealing, being stolen, and going by stealth. The entries indicate its use in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, which cover both the act of stealing and the state of being stolen.
[גָּנַב] vb. steal
Qal steal
Niph. be stolen
Pi. steal away (trans.)
Pu. be stolen away
Hithp. go by stealth, syeal away
base
H1589 גָּנַב steal
1589 ganab gaw-nab'
a primitive root; to thieve (literally or figuratively); by
implication, to deceive:--carry away, X indeed, secretly
bring, steal (away), get by stealth.
גָּנַב (ga.nav) — to steal.
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
HVNi3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
HR/Rd/Sp3ms — Preposition · preposition · suffixHR/Rd/Sp3ms
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--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, X surely.
שָׁלֵם (sa.lem) — to complete.
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)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
Job 20:10,18. The repairing of wrongs done, and the restoring of what one has wrongfully taken from another, are strictly enjoined in Scripture, and are a necessary evidence of true repentance, Ex 22:1-15; Ne 5:1-13; Lu 19:8. Restoration should be perfect and just; replacing, so far as possible, all that has been taken, with interest, Le 6:1-6; 24:21. In Ac 3:21, the time of the "restitution of all things," is the time when Christ shall appear in his glory, and establish his kingdom as foretold in the Scriptures.
בַּעַל (ba`al) means owner or lord, and can refer to a husband, citizens, or rulers. It is derived from a root meaning 'to own' and is used in various contexts, including relationships and leadership. The term also appears as a divine name, Baal, in the Old Testament.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
H1167 בַּעַל owner, lord . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
1167 ba`al bah'-al
from 1166; a master; hence, a husband, or (figuratively)
owner (often used with another noun in modifications of this
latter sense):--+ archer, + babbler, + bird, captain, chief
man, + confederate, + have to do, + dreamer, those to whom it
is due, + furious, those that are given to it, great, + hairy,
he that hath it, have, + horseman, husband, lord, man, +
married, master, person, + sworn, they of.
see HEBREW for 01166
בַּעַל (ba.al) — master.
: 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)
בַּעַל (ba.al) — master: husband.
: husband/groom
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)
בַּעַל (ba.al) — master: men.
: men/comrades
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)
בַּעַל (ba.al) — master: owning.
: owning/having
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)
בַּעַל (ba.al) — master: [master of].
: [master_of](DESCRIPTOR)
HR/Ncmpc/Sp3ms — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms