Exodus 22:3 kjv
If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution; if he have nothing, then he shall be sold for his theft.
Exodus 22:3 nkjv
If the sun has risen on him, there shall be guilt for his bloodshed. He should make full restitution; if he has nothing, then he shall be sold for his theft.
Exodus 22:3 niv
but if it happens after sunrise, the defender is guilty of bloodshed. "Anyone who steals must certainly make restitution, but if they have nothing, they must be sold to pay for their theft.
Exodus 22:3 esv
but if the sun has risen on him, there shall be bloodguilt for him. He shall surely pay. If he has nothing, then he shall be sold for his theft.
Exodus 22:3 nlt
But if it happens in daylight, the one who killed the thief is guilty of murder. "A thief who is caught must pay in full for everything he stole. If he cannot pay, he must be sold as a slave to pay for his theft.
Exodus 22 3 Cross References
| Verse | Text | Reference |
|---|---|---|
| Exod 22:2 | "If a thief is found breaking in and is struck so that he dies, there shall be no bloodguilt for him." | Direct contrast: killing at night vs. day. |
| Exod 22:4 | "If the stolen animal is found alive... the thief shall pay double." | Immediate context on various restitutions. |
| Lev 6:4-5 | "If he has sinned and has incurred guilt, he shall restore what he took... with a fifth added to it." | General principle of restitution. |
| Num 5:7 | "he shall confess his sin... make full restitution for his wrong, and add a fifth." | Restitution and confession for wrong. |
| Deut 15:12 | "If your kinsman, a Hebrew man or a Hebrew woman, is sold to you... he shall serve you six years, and in the seventh year you shall let him go free from you." | Limits on Hebrew servitude for debt. |
| Prov 6:30-31 | "People do not despise a thief if he steals to satisfy his appetite when he is hungry, but if he is caught, he will pay sevenfold." | The need for restitution for theft. |
| Jer 2:26 | "As a thief is shamed when he is caught, so the house of Israel is shamed." | The shame associated with being a caught thief. |
| Zech 5:3-4 | "every thief... will be purged away, according to the scroll on one side." | God's judgment against theft. |
| 1 Pet 4:15 | "Let none of you suffer as a murderer or a thief or an evildoer..." | Negative ethical standing of a thief. |
| Luke 19:8 | "Zacchaeus stood and said to the Lord, 'Behold, Lord, half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold.'" | Principle of willing, ample restitution. |
| Eph 4:28 | "Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need." | Calls for an end to theft and productive labor. |
| Rom 13:7 | "Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed..." | General principle of paying what is due. |
| Deut 24:7 | "If a man is found stealing one of his brothers, the people of Israel, and if he treats him as a slave or sells him, then that thief shall die." | Different penalty for kidnapping (man-stealing). |
| 2 Sam 12:6 | "because he did this thing, and because he had no pity, he shall restore fourfold." | King David's pronouncement on a severe theft. |
| Exod 21:26-27 | Laws concerning injuring a slave; if an eye or tooth is lost, the slave goes free. | Shows Israel's laws more humane for bondservants than surrounding nations. |
| Lev 25:39 | "If your brother becomes poor beside you and sells himself to you, you shall not make him serve as a slave." | Distinction between debt-servitude and chattel slavery. |
| Matt 5:38-42 | "An eye for an eye... But I say to you, Do not resist the one who is evil. But if anyone slaps you on your right cheek, turn to him the other also." | Christ's reinterpretation of "lex talionis" (retribution) toward grace. |
| 1 Thess 4:6 | "that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things." | Warning against wronging others, including theft/fraud. |
| Prov 28:24 | "Whoever robs his father or his mother and says, 'That is no transgression,' is a companion to a destroyer." | Condemnation of specific forms of theft. |
| Jer 7:9 | "Will you steal, murder, commit adultery, swear falsely..." | Listing theft among serious transgressions. |
| Col 3:25 | "For the wrongdoer will be paid back for the wrong he has done, and there is no partiality." | Principle of justice and repayment for wrongdoing. |
| Job 24:14-16 | "The murderer rises before it is light... In the dark they dig through houses; by day they shut themselves in." | Contrast of daytime vs. nighttime illicit activities. |
Exodus 22 verses
Exodus 22 3 Meaning
Exodus 22:3 details the legal consequences for a thief, distinguishing between the timing of apprehension and the thief's economic status. If a thief is caught during the daytime and killed, the one who killed them incurs "bloodguilt," meaning the killing is deemed unlawful and punishable, as there was opportunity to apprehend or identify the thief without lethal force. In contrast, if a thief is caught during the day and not killed, they are legally bound to make full restitution for the theft. Should the thief lack the means to pay, they are to be sold into temporary servitude (debt-slavery) to compensate the victim for their loss. This passage highlights a societal concern for justice, property rights, and a system of restitution, even for the impoverished.
Exodus 22 3 Context
Exodus 22:3 is part of the "Book of the Covenant" (Exodus 20:22-23:33), which outlines specific laws and judgments given to Israel following the Ten Commandments. These laws detail a practical application of the broader moral principles in daily life, especially concerning social, civil, and criminal matters. This verse directly follows a regulation concerning a night-time thief (Exodus 22:2), establishing a crucial legal distinction: a homeowner was permitted to kill a burglar caught at night without incurring guilt, implying a reasonable fear for one's life in the darkness. However, verse 3 provides the daytime counterpart. The context is that of establishing a just society where property rights are protected, but also where unnecessary bloodshed is forbidden and alternative means of justice and restitution are available, especially in light of the thief's economic circumstances.
Exodus 22 3 Word Analysis
- If the sun has risen on him:
- Meaning: This phrase sets a specific condition: the theft occurs during the day, with ample light.
- Significance: It contrasts sharply with the "breaking in at night" scenario in Exod 22:2. Daytime offers visibility for identification, potential for non-lethal apprehension, and the opportunity for witnesses or intervention from others. The legal system assumes less immediate threat to life compared to a dark, unseen intruder.
- Hebrew Insight: "כִּי־שֶׁמֶשׁ זָרְחָה עָלָיו" (ki-shemesh zarḥah `alav) – "if the sun rises on him." The wording strongly implies clarity and awareness.
- there shall be bloodguilt for him:
- Meaning: The one who kills the thief in broad daylight is considered culpable and liable for punishment. This indicates an unlawful taking of life.
- Significance: It means the killing is not justifiable self-defense under these specific daytime circumstances. It carries the weight of capital punishment or severe penalty. This highlights the value of human life, even that of a thief, when there isn't an immediate threat to the victim's life.
- Hebrew Insight: "דָּמִים לוֹ" (damim lo) – "bloods for him" or "blood-guilt upon him." The plural form "damim" (bloods) often signifies violent or criminal bloodshed and guilt associated with it. It indicates an offense against the sacredness of life, making the killer subject to a reckoning by God and community.
- He shall surely pay:
- Meaning: The thief is obligated to provide full restitution for what was stolen.
- Significance: This introduces the principle of compensation. The primary goal of justice here is to make the victim whole. This applies if the thief is caught alive during the day or night and not killed.
- Hebrew Insight: "שַׁלֵּם יְשַׁלֵּם" (shallêm yəšallêm) – a duplicated verbal form, a "Hithpael" or "Piel" conjugation repeated, creating an emphatic imperative meaning "he shall surely pay" or "he must pay in full." It conveys the certainty and completeness of the payment required. It reflects a standard of exacting, restorative justice.
- If he has nothing, then he shall be sold for his theft.
- Meaning: If the thief is too poor to pay restitution, a different form of compensation is mandated: indentured servitude.
- Significance: This demonstrates a legal solution for cases of poverty, preventing victims from being left uncompensated due to the thief's lack of assets, and preventing the thief from remaining a persistent threat or being perpetually imprisoned. It provided a pragmatic social and economic solution. This form of "slavery" (indentured servitude) for a Hebrew was time-limited, often to six years (Deut 15:12), unlike permanent chattel slavery. It was not punitive in the sense of torture, but a means of earning compensation for the victim.
- Hebrew Insight: "וְאִם אֵין לוֹ וְנִמְכַּר בְּגְנֵבָתוֹ" (wə'im 'ên lo wənimkar bəġenêvatô) – "and if he has not [means], then he shall be sold for his theft." "Nimkar" (he shall be sold) implies an active transaction, indicating the legal system facilitates this, not that they are abandoned. "Bəġenêvatô" (for his theft) explicitly states the reason for his sale, linking his temporary servitude directly to his criminal act.
Exodus 22 3 Bonus section
The concept of temporary indentured servitude for debt was common in the Ancient Near East but Mosaic Law placed humane limits on it, especially for fellow Hebrews (Deut 15:12-18). This limited period ensured that servitude was not permanent, highlighting God's concern for freedom and the prevention of oppressive poverty cycles. The alternative to this system in ancient societies might have been permanent slavery, imprisonment with no path to restitution, or even death, particularly for those who could not pay their debts. Israel's law therefore, despite seeming harsh by modern standards, was progressive and merciful for its time, providing a mechanism for financial recovery without condemning individuals to absolute destitution or death for simple theft.
Exodus 22 3 Commentary
Exodus 22:3 articulates a nuanced approach to justice within Israel's covenant law. It balances the protection of private property with a profound respect for human life, even that of a wrongdoer. The core distinction between daytime and nighttime apprehension for a thief underscores the principle of proportionality and the consideration of reasonable threat: killing a daytime intruder who could be apprehended non-lethally is not tolerated, hence "bloodguilt." This differentiates Israel's law from some contemporary Ancient Near Eastern codes, which might have imposed a harsher penalty on the thief or fewer protections for the slayer.
The mandate for restitution ("He shall surely pay") establishes financial responsibility. This emphasis on making the victim whole is a recurring theme in Mosaic law. Importantly, the provision for the impoverished thief to be "sold for his theft" highlights a legal system designed not to incarcerate but to provide a practical pathway for justice, compensation, and economic recovery for both parties. This debt-servitude was temporary and restorative, rather than permanently punitive, showcasing the Mosaic Law's compassion even within its demand for accountability. It provided an exit from cycles of poverty for victims and offered the thief a chance to clear his debt and reintegrate, rather than being left in a perpetual state of poverty that could lead to more crime. This demonstrated both divine justice and mercy in practice.