Exo 22:11-18 | NETfull | STEP | then there will be an oath to the Lord between the two of them, that he has not laid his hand on his neighbor’s goods, and its owner will accept this, and he will not have to pay.

Exodus 22:11-18

11 then there will be an oath to the Lord ^{▼▼ The construct relationship שְׁבֻעַת יְהוָה (sh^evu’at y^ehvah, “the oath of Yahweh”) would require a genitive of indirect object, “an oath [to] Yahweh.” U. Cassuto suggests that it means “an oath by Yahweh” (Exodus, 287). The person to whom the animal was entrusted would take a solemn oath to Yahweh that he did not appropriate the animal for himself, and then his word would be accepted.} between the two of them, that he has not laid his hand on his neighbor’s goods, and its owner will accept this, and he will not have to pay. 12 But if it was stolen ^{▼▼ Both with this verb “stolen” and in the next clauses with “torn in pieces,” the text uses the infinitive absolute construction with less than normal emphasis; as Gesenius says, in conditional clauses, an infinitive absolute stresses the importance of the condition on which some consequence depends (GKC 342-43 #113.o).} from him, ^{▼▼ The point is that the man should have taken better care of the animal.} he will pay its owner. 13 If it is torn in pieces, then he will bring it for evidence, ^{▼▼ The word עֵד (’ed) actually means “witness,” but the dead animal that is returned is a silent witness, i.e., evidence. The word is an adverbial accusative.} and he will not have to pay for what was torn.

14 “If a man borrows an animal ^{▼▼ Heb “if a man asks [an animal] from his neighbor” (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word “animal” is supplied in the translation for clarity.} from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it ^{▼▼ Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.} will surely pay. 15 If its owner was with it, he will not have to pay; if it was hired, what was paid for the hire covers it. ^{▼▼ Literally “it came with/for its hire,” this expression implies that the owner who hired it out and was present was prepared to take the risk, so there would be no compensation.}

Moral and Ceremonial Laws

16 ^{▼▼ The second half of the chapter records various laws of purity and justice. Any of them could be treated in an expository way, but in the present array they offer a survey of God’s righteous standards: Maintain the sanctity of marriage (16–17); maintain the purity of religious institutions (18–20), maintain the rights of human beings (21–28), maintain the rights of Yahweh (29–31).} “If a man seduces a virgin ^{▼▼ This is the word בְּתוּלָה (b^etulah); it describes a young woman who is not married or a young woman engaged to be married; in any case, she is presumed to be a virgin.} who is not engaged ^{▼▼ Or “pledged” for marriage.} and has sexual relations with her, he must surely endow ^{▼▼ The verb מָהַר (mahar) means “pay the marriage price,” and the related noun is the bride price. B. Jacob says this was a proposal gift and not a purchase price (Exodus, 700). This is the price paid to her parents, which allowed for provision should there be a divorce. The amount was usually agreed on by the two families, but the price was higher for a pure bride from a noble family. Here, the one who seduces her must pay it, regardless of whether he marries her or not.} her to be his wife. 17 If her father refuses to give her to him, he must pay money for the bride price of virgins.

18 “You must not allow a sorceress to live. ^{▼▼ There still were many who wished to follow pagan beliefs and consort with the dead (see Deut 18:10–11). The sorceress was someone who dealt with drugs or herbs for occult purposes.}