English Standard Version
“If a man borrows anything of his neighbor, and it is injured or dies, the owner not being with it, he shall make full restitution.
King James Bible
And if a man borrow ought of his neighbour, and it be hurt, or die, the owner thereof being not with it, he shall surely make it good.
American Standard Version
And if a man borrow aught of his neighbor, and it be hurt, or die, the owner thereof not being with it, he shall surely make restitution.
If a man borrow of his neighbour any of these things, and it be hurt or die, the owner not being present, he shall be obliged to make restitution.
English Revised Version
And if a man borrow aught of his neighbour, and it be hurt, or die, the owner thereof not being with it, he shall surely make restitution.
Webster's Bible Translation
And if a man shall borrow aught of his neighbor, and it shall be hurt, or die, the owner of it being not with it, he shall surely make it good.
Exodus 22:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
In cases of dishonesty, or the loss of property entrusted, the following was to be the recognised right: If money or articles (כּלים, not merely tools and furniture, but clothes and ornaments, cf. Deuteronomy 22:5; Isaiah 61:10) given to a neighbour to keep should be stolen out of his house, the thief was to restore double if he could be found; but if he could not be discovered, the master of the house was to go before the judicial court (האלהים אל, see Exodus 21:6; אל נקרב to draw near to), to see "whether he has not stretched out his hand to his neighbour's goods." מלאכה: lit., employment, then something earned by employment, a possession. Before the judicial court he was to cleanse himself of the suspicion of having fraudulently appropriated what had been entrusted to him; and in most cases this could probably be only done by an oath of purification. The Sept. and Vulg. both point to this by interpolating καὶ ὀμεῖται, et jurabit ("and he shall swear"), though we are not warranted in supplying ויּשּׁבע in consequence. For, apart from the fact that אם־לא is not to be regarded as a particle of adjuration here, as Rosenmller supposes, since this particle signifies "truly" when employed in an oath, and therefore would make the declaration affirmative, whereas the oath was unquestionably to be taken as a release from the suspicion of fraudulent appropriation, and in case of confession an oath was not requisite at all; - apart from all this, if the lawgiver had intended to prescribe an oath for such a case, he would have introduced it here, just as he has done in Exodus 22:11. If the man could free himself before the court from the suspicion of unfaithfulness, he would of course not have to make compensation for what was lost, but the owner would have to bear the damage. This legal process is still further extended in Exodus 22:9 : על־כּל־דּבר־פּשׁע, "upon every matter of trespass" (by which we are to understand, according to the context, unfaithfulness with regard to, or unjust appropriation of, the property of another man, not only when it had been entrusted, but also if it had been found), "for ox, for ass, etc., or for any manner of lost thing, of which one says that it is this ("this," viz., the matter of trespass), the cause of both (the parties contending about the right of possession) shall come to the judicial court; and he whom the court (Elohim) shall pronounce guilty (of unjust appropriation) shall give double compensation to his neighbour: only double as in Exodus 22:4 and Exodus 22:7, not four or fivefold as in Exodus 22:1, because the object in dispute had not been consumed.
Treasury of Scripture Knowledge
make it good
If it is torn by beasts, let him bring it as evidence. He shall not make restitution for what has been torn.
If the owner was with it, he shall not make restitution; if it was hired, it came for its hiring fee.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.