Deuteronomy 22 3

Deuteronomy 22:3 kjv

In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother's, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself.

Deuteronomy 22:3 nkjv

You shall do the same with his donkey, and so shall you do with his garment; with any lost thing of your brother's, which he has lost and you have found, you shall do likewise; you must not hide yourself.

Deuteronomy 22:3 niv

Do the same if you find their donkey or cloak or anything else they have lost. Do not ignore it.

Deuteronomy 22:3 esv

And you shall do the same with his donkey or with his garment, or with any lost thing of your brother's, which he loses and you find; you may not ignore it.

Deuteronomy 22:3 nlt

Do the same if you find your neighbor's donkey, clothing, or anything else your neighbor loses. Don't ignore your responsibility.

Deuteronomy 22 verses

Deuteronomy 22 3 Meaning

Deuteronomy 22:3 extends the commandment to care for a lost brother's property beyond specific animals, encompassing any lost possession. It unequivocally mandates that upon finding such an item, one must actively return it to its owner, highlighting a core principle of integrity, responsibility, and brotherly love within the covenant community.

Deuteronomy 22 3 Context

Deuteronomy 22:3 is part of a larger section (Deuteronomy 22:1-12) outlining various laws concerning neighborly responsibilities and civic duties, which illustrate practical applications of the command to "love your neighbor as yourself" (Lev 19:18). Specifically, it extends the previous command (Deut 22:1-2) regarding returning lost animals (ox, sheep) or a lost garment, to any lost item belonging to a fellow Israelite. This law promotes honesty, active care, and strong communal bonds within ancient Israelite society, which was often agrarian and where personal property like animals and clothing held significant value. The covenant demanded that God's people reflect His righteousness and compassion in their daily interactions, distinguishing them from surrounding cultures that might have allowed for taking advantage of a neighbor's loss.

Deuteronomy 22 3 Word analysis

• and so with your donkey (וְכֵ֤ן בַּחֲמוֹרֶ֙ךָ֙ - vekhen bachamorẹkha):
  • vekhen: "and so," "and likewise." Connects this verse directly to the preceding ones (Deut 22:1-2), indicating a continuation of the same principle.
  • bachamorẹkha: "with your donkey." The donkey (chamôr) was a vital animal for transport, agriculture, and general livelihood, representing significant value and common property in Israelite society. Its inclusion emphasizes the value and variety of lost items the law covers.
• or your garment (וְכֵ֤ן בַּחֲמוֹרֶ֙ךָ֙ וּבְשִׂמְלָת֑וֹ - uvsimlatô):
  • uvsimlatô: "or with his garment." A "garment" (simlah) was a basic necessity, often serving as a covering by day and a blanket by night, making its loss a significant hardship for an individual. Its inclusion highlights that even common, yet essential, items are subject to this law.
• or with any lost thing (אוֹ֙ בְּכָל־אֲבֵדַ֣ת - ô bechol-’avedat):
  • ô: "or."
  • bechol-’avedat: "with any lost thing."
    • ’avedah (אֲבֵדָה): From the root אבד (avad), meaning "to be lost, perish." An "avedah" is anything that is lost or gone astray. This phrase universalizes the preceding examples (ox, sheep, donkey, garment) to include any item of value that a "brother" might lose. This signifies a broad ethical obligation, not just for specific categories of goods.
• of your brother’s that he has lost (אָחִ֖יךָ אֲשֶׁר־תֹּאבַ֑ד מִמֶּֽנּוּ - ’akhîkha ’asher-tovad mimmennû):
  • ’akhîkha: "your brother." Refers to a fellow Israelite, emphasizing kinship within the covenant community. The relationship implies a moral duty of care and loyalty.
  • ’asher-tovad mimmennû: "which he has lost from him." Confirms the item truly belongs to the brother and was not merely abandoned or misplaced.
• you shall find it (וּמְצָאתָ֖הּ - umetsâ’tah):
  • umetsâ’tah: From the root מצא (matsa), "to find, discover." It signifies the act of coming across the lost item. The verb is a simple past, but the context functions as a command conditional on finding.
• and return it to him (וַהֲשֵׁבֹתָ֖הּ לֽוֹ׃ - vahasheivôtâh lô):
  • vahasheivôtâh: From the root שׁוּב (shuv), "to return, restore, turn back." This is the core command. It emphasizes active, deliberate restoration, not just notification or passive awareness. It reflects a proactive ethic of restitution and communal care.
  • lô: "to him." Explicitly indicates the proper recipient, the rightful owner.

Deuteronomy 22 3 Bonus section

The broader principle of hashavat aveidah (returning lost property) in Jewish tradition underscores the significance of this law, viewing it not just as a civic duty but a profound religious obligation. This active pursuit of restoring what is lost extends beyond the purely material; rabbinic thought sometimes draws parallels to the responsibility to help a "lost" soul return to faith or a person who has "gone astray" from the right path. This echoes passages like Galatians 6:1 concerning restoring a brother caught in a trespass. The Mishna even elaborates on the responsibilities of the finder, including safeguarding the item until the owner is found, showcasing the seriousness with which this command was taken in practical life. This communal ethic was crucial for the stability and trustworthiness required in a society reliant on mutual trust and the honor system in a period without advanced tracking or enforcement mechanisms. It speaks to a divine call for righteousness that permeates all aspects of life, even seemingly mundane ones like a lost garment.

Deuteronomy 22 3 Commentary

Deuteronomy 22:3 builds upon the specific examples of verses 1 and 2, extending the ethical imperative of property return to any lost thing belonging to a fellow Israelite. This universalization highlights that the principle of caring for a "brother's" (neighbor's) property is not limited by the type of item, but is a fundamental expectation within the covenant community. The law combats a "finder's keepers" mentality, which could easily lead to greed and social injustice. Instead, it demands active restoration. The Hebrew word for "return it" (shuv) implies a bringing back, a restoration, reflecting the deep-seated theological truth that God himself seeks to "return" and restore His people to Himself when they are "lost." The verse thus embeds practical righteousness within daily life, emphasizing that love for one's neighbor manifests through honesty, responsibility, and an active commitment to their well-being, even regarding material possessions. This serves to differentiate Israel from other nations by fostering a culture of mutual care and integrity.

Examples for practical usage:

• A child finds a forgotten toy at the park belonging to another child and actively seeks to find the owner or give it to an adult for safe return.
• Discovering a lost wallet or phone and making an effort to contact the owner rather than keeping it or ignoring it.
• In a workplace, finding someone's mislaid personal item and ensuring it is returned to them.