the Third Week after Easter
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Bahasa Indonesia Sehari-hari
Keluaran 22:11
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
maka sumpah di hadapan TUHAN harus menentukan di antara kedua orang itu, apakah ia tidak mengulurkan tangannya mengambil harta kepunyaan temannya, dan pemilik harus menerima sumpah itu, dan yang lain itu tidak usah membayar ganti kerugian.
hendaklah sumpah yang demi Tuhan di antara kedua pihak, kalau-kalau dibubuhnya tangannya pada barang yang milik kawannya, maka tak dapat tiada diterima oleh orang yang empunya binatang itu, tak usah yang lain itu memberi gantinya.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
an oath of the Lord: Leviticus 5:1, Leviticus 6:3, 1 Kings 2:42, 1 Kings 2:43, Proverbs 30:9, Hebrews 6:16
that he hath not: Exodus 22:8, Exodus 23:1
Reciprocal: Genesis 24:3 - swear Exodus 22:14 - make it good 2 Chronicles 6:22 - and an oath Hebrews 6:17 - confirmed it
Cross-References
And the angel of the Lord founde her beside a fountaine in ye wildernes, [euen] by the well that is in the way to Sur,
And God hearde the voyce of the lad, and the angell of God called to Hagar out of heauen, and said vnto her, what ayleth thee Hagar? feare not: for God hath hearde the voyce of the lad where he lyeth.
After these sayinges, god did tempt Abraham, and sayde vnto him Abraham. Which answered, here I am.
And when they came to ye place which God had shewed him, Abraham buylt an aulter there, and dressed the wood, and bound Isahac his sonne, and layde him on the aulter aboue vpo the wood.
And Abraham stretchyng foorth his hande, toke the knyfe to haue killed his sonne.
And he sayde: lay not thy hande vpon the chylde, neyther do any thyng vnto hym, for nowe I knowe that thou fearest God, & hast for my sake not spared [yea] thine onlye sonne.
And sayd: by my selfe haue I sworne, sayeth the Lorde, because thou hast done this thyng, and hast not spared yea thyne onlye sonne,
And when ye Lorde sawe that he came for to see, God called vnto him out of the middes of the busshe, & sayde: Moyses, Moyses? And he answered, here am I.
And the Lorde came, and stoode and called as before, Samuel, Samuel. Then Samuel aunswered: Speake, for thy seruaunt heareth.
And he fell to the earth, and hearde a voyce saying to him: Saul, Saul, why persecutest thou me?
Gill's Notes on the Bible
Then shall an oath of the Lord be between them both,.... Either by the one, the keeper, for the satisfaction of the owner, or by them both; by the owner, that he delivered such and such cattle to the keeper; and by the keeper, that he was no ways concerned in the death, hurt, or carrying off of the same: and this is called "the oath of the Lord", not only because in this law required by him, but because sworn by him, or in his name, and made before him, in his presence, who is hereby appealed unto; and who is called upon to take vengeance on the person that takes the oath of perjury; and such an oath only is a lawful one, men are to swear only by the Lord. But this oath was not tendered to anyone:
"if a man was suspected of an oath (i.e. of perjury) they might not give him his oath, neither the oath of the law, nor the oath from their words (the scribes), nor the oath of imposition (imposed by the wise wen); and even though he that brought the action would have it, they might not hearken unto him: if a man has swore falsely a rash oath, or an oath of testimony, or an oath concerning anything deposited, or a vain oath, lo, he is suspected of an oath, and so everyone that is rejected for witness on account of any transgression w.''
The oath to be taken by the keeper, and who indeed seems to be the only person that was to take one, was, "that he hath not put his hand unto his neighbour's goods"; so as either to kill or maim, or drive away, or suffer to be driven away, any of the cattle committed to his care, or that he had not disposed of them to his own use and profit:
and the owner of it shall accept thereof; of the oath, as the Targum of Jonathan and Jarchi, and so be satisfied, and give no further trouble, such an oath being for the confirmation of the thing, and to put an end to strife; or he shall take the ass, ox, or sheep, as it was, and be content; but then, though he might take the dead or maimed one, he could not take that which was driven or carried away, wherefore the first sense, is best:
and he shall not make [it] good; or pay for it to the owner what it was worth.
w Maimon. Hilchot Toan Venitan, c. 2. sect. 1, 2.
Barnes' Notes on the Bible
This law appears to relate chiefly to herdsmen employed by the owners of cattle. When an animal was stolen Exodus 22:12, it was presumed either that the herdsman might have prevented it, or that he could find the thief and bring him to justice (see Exodus 22:4). When an animal was killed by a wild beast, the keeper had to produce the mangled carcass, not only in proof of the fact, but to show that he had, by his vigilance and courage, deprived the wild beast of its prey.
Clarke's Notes on the Bible
Verse Exodus 22:11. An oath of the Lord be between them — So solemn and awful were all appeals to God considered in those ancient times, that it was taken for granted that the man was innocent who could by an oath appeal to the omniscient God that he had not put his hand to his neighbour's goods. Since oaths have become multiplied, and since they have been administered on the most trifling occasions, their solemnity is gone, and their importance little regarded. Should the oath ever reacquire its weight and importance, it must be when administered only in cases of peculiar delicacy and difficulty, and as sparingly as in the days of Moses.
