Exodus 22 9

Exodus 22:9 kjv

For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing which another challengeth to be his, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double unto his neighbor.

Exodus 22:9 nkjv

"For any kind of trespass, whether it concerns an ox, a donkey, a sheep, or clothing, or for any kind of lost thing which another claims to be his, the cause of both parties shall come before the judges; and whomever the judges condemn shall pay double to his neighbor.

Exodus 22:9 niv

In all cases of illegal possession of an ox, a donkey, a sheep, a garment, or any other lost property about which somebody says, 'This is mine,' both parties are to bring their cases before the judges. The one whom the judges declare guilty must pay back double to the other.

Exodus 22:9 esv

For every breach of trust, whether it is for an ox, for a donkey, for a sheep, for a cloak, or for any kind of lost thing, of which one says, 'This is it,' the case of both parties shall come before God. The one whom God condemns shall pay double to his neighbor.

Exodus 22:9 nlt

"Suppose there is a dispute between two people who both claim to own a particular ox, donkey, sheep, article of clothing, or any lost property. Both parties must come before God, and the person whom God declares guilty must pay double compensation to the other.

Exodus 22 verses

Exodus 22 9 Meaning

Exodus 22:9 addresses a specific legal dispute over lost or misplaced property held in custodianship, where the actual perpetrator of loss or theft is unknown. It establishes a judicial process where both parties present their case before the judges, acting under God's authority. The verse mandates that the one whom these judges declare guilty must pay double restitution to their neighbor for the disputed item.

Exodus 22 9 Context

Exodus 22:9 is situated within a block of Israelite civil laws known as the "Book of the Covenant" (Exo 20:22-23:33), delivered immediately after the Ten Commandments. This chapter specifically deals with property law, compensation for damages, and regulations for social justice. Verses 7-15 focus on laws concerning property entrusted to a neighbor for safekeeping, commonly referred to as "bailment" in legal terms. Verse 9 deals with a complex scenario where property (an animal, clothing, or other lost item) is claimed by one party, but another denies possessing it or claims it's his. This creates a direct dispute requiring judicial intervention, especially when evidence is unclear, pushing the resolution toward an oath-based system and divine judgment facilitated by human judges. Historically, in the Ancient Near East, such detailed legal codes were common, and the Mosaic Law reflects concerns over property rights, theft, and proper restitution, often providing more compassionate and equitable justice compared to other contemporary codes like Hammurabi's.

Exodus 22 9 Word Analysis

• כי (ki) / If: Introduces a conditional clause, indicating a specific circumstance under which the following legal action applies.
• ימצא (yimmase) / is found: Passive form of "to find," suggesting discovery rather than direct stealing. This implies the property might have been lost and subsequently found by the claimant, or it refers to the state of being discovered in someone's possession when previously denied.
• את־כל־פשע (et-kol-peshaʿ) / any manner of trespass / any wrong thing: Peshaʿ broadly means "transgression" or "rebellion" against an established order, which here refers to an act of wrong against property rights or a denial of truth. In context with "lost thing" later, it points to a disputed item whose true ownership or cause of disappearance is at question.
• שור (shor) / ox: A valuable draft and food animal.
• חמור (chamor) / donkey: An essential beast of burden.
• שה (seh) / sheep: General term for sheep or goat, representing small livestock.
• בגד (beged) / clothing / garment: A significant item, representing personal property, often valuable in the arid climate, sometimes serving as collateral for loans.
• כל־אבדה (kol-avedah) / any lost thing: Emphasizes that the law covers a broad range of valuable items that can be lost and disputed.
• אשר־יאמר (asher yo'mar) / of which one says: Specifies the crucial point of the dispute – one party asserts "it is mine."
• כי־הוא (ki-hu) / that it is it: The affirmative claim of ownership from one party.
• אל־האלהים (el ha'elohim) / before God / to the judges/rulers: This is a crucial interpretive point. Elohim (God) here refers to the judges who administered justice. They acted as God's representatives on earth, implying that the judgment rendered in court carried divine authority. It underscored the seriousness of the oath or denial made before them, as it was effectively before God Himself.
• יבוא (yavo') / shall come: Indicates the necessity for the parties to present their case in the formal setting of a court or before the appointed judges.
• דבר־שניהם (d'var shneihm) / the cause of both parties / the matter of both of them: Highlights that the judicial process involves hearing from both the accuser and the accused.
• אשר־ירשעו (asher yarshicun) / whom the judges declare guilty / whom the Elohim declare guilty: Refers to the outcome of the judicial process where a definitive verdict is reached. Rasha means to be or pronounce wicked/guilty.
• אלחים (elohim) / God / judges: Reiterates that the authority to determine guilt lies with those designated to administer divine justice.
• ישׁלם (yeshalem) / shall pay: Indicates the penalty – restitution.
• שנים (shenayim) / double: The specific measure of restitution required.

Words-group analysis:

• "If a man delivers to his neighbor... which another challenges to be his": This entire phrase sets up the legal premise of the verse. It describes a situation of trust (delivery for safekeeping, as context from vv. 7-8 suggests) that goes wrong due to theft, loss, or dispute, requiring formal resolution. The challenge ("of which one says, 'This is it'") is the core of the dispute.
• "the cause of both parties shall come before God (or judges)": This emphasizes the foundational principle of a judicial system. All parties involved in a dispute must present their case to a legitimate, divinely appointed authority for resolution. This implies a process of examination and possibly oath-taking to determine the truth.
• "whom the judges condemn shall pay double to his neighbor.": This details the outcome. The verdict by God's representatives is binding. The penalty of double restitution is punitive, exceeding simple compensation. It discourages false claims, deters deceit in such matters, and ensures the aggrieved party is amply compensated for their loss and the cost of dispute.

Exodus 22 9 Bonus section

The concept of "Elohim" referring to judges or powerful figures also appears in Psalms 82:1, 6 where judges are called "gods" or "sons of the Most High," underscoring their delegated authority and accountability to the true God. This interpretation in Exodus 22:9, 28 reinforces the idea that Israel's legal system was inherently theological. The variations in restitution (double in Exo 22:4, 7-9; five or four-fold in Exo 22:1, 7; full restitution plus a fifth in Lev 6:5, Num 5:7) reflect a nuanced legal approach, often depending on the nature of the theft (e.g., whether the animal was sold or slaughtered, the extent of trust involved, or if the thief was caught red-handed vs. disputed claims) and whether the offender confessed or was proven guilty in court. Double payment, in particular, often represents a combination of direct restitution and a significant punitive fine, deterring the wrongdoing from being repeated and providing substantial compensation to the injured party, also recognizing the cost and trouble of going to court.

Exodus 22 9 Commentary

Exodus 22:9 lays out a critical aspect of Israelite justice for property disputes where definitive evidence of theft or loss is absent, leading to a contention of claims. Unlike outright theft where the thief is caught and pays specific restitutions (as in Exo 22:1-4), this verse addresses ambiguity. The case must go "before God," meaning before the judges acting as divine representatives. This underlines that legal proceedings were considered sacred, with integrity demanded from all parties. Taking an oath before these judges was paramount, placing the individual under God's judgment if they lied. The requirement for double restitution (rather than just simple repayment or adding a fifth, as in other instances) suggests that this particular situation likely involved either a presumed dishonesty by the one denying the claim or a betrayal of trust when property was held in custody. The "double" penalty served as a powerful deterrent against deceit and encouraged careful handling of entrusted property, providing a punitive element beyond mere compensation for the loss itself. It also served to underscore the seriousness of bearing false witness, implicitly ensuring that honest claims were vindicated and dishonest ones exposed with significant cost.