Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Adam Clarke's Commentary and Critical Notes on the Bible
Exodus 22 Introduction
Laws concerning theft, Exodus 22:1-4; concerning trespass, Exodus 22:5; concerning casualties, Exodus 22:6. Laws concerning deposits, or goods left in custody of others, which may have been lost, stolen, or damaged, Exodus 22:7-13. Laws concerning things borrowed or let out on hire, Exodus 22:14, Exodus 22:15. Laws concerning seduction, Exodus 22:16, Exodus 22:17. Laws concerning witchcraft, Exodus 22:18; bestiality, Exodus 22:19; idolatry, Exodus 22:20. Laws concerning strangers, Exodus 22:21; concerning widows, Exodus 22:22-24; lending money to the poor, Exodus 22:25; concerning pledges, Exodus 22:26; concerning respect to magistrates, Exodus 22:28; concerning the first ripe fruits, and the first-born of man and beast, Exodus 22:29, Exodus 22:30. Directions concerning carcasses found torn in the field, Exodus 22:31.
INTRODUCTION TO Exodus 22
This chapter contains various laws concerning theft, Exodus 22:1, concerning damage done to fields and vineyards by beasts, and to corn in stacks or standing, by fire, Exodus 22:5, concerning anything or creature deposited in the hands of a neighbour, and they be stolen or lost by one means or another, Exodus 22:7, concerning anything borrowed, and it comes to any damage, Exodus 22:14, concerning fornication, Exodus 22:16 concerning witchcraft, bestiality, and idolatry, Exodus 22:18 concerning oppression, and affliction of the stranger, fatherless, and widow, Exodus 22:21 concerning taking usury and pledges, Exodus 22:25, concerning irreverence to magistrates, Exodus 22:28, concerning the offering of firstfruits to God, Exodus 22:29 and the chapter is concluded with a prohibition of eating anything torn by beasts, Exodus 22:31
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ex 22:1-31.
Ex 22:1-31.
LAWS CONCERNING THEFT.
1-4. If a man shall steal an ox, or a sheep--The law respects the theft of cattle which constituted the chief part of their property. The penalty for the theft of a sheep which was slain or sold, was fourfold; for an ox fivefold, because of its greater utility in labor; but, should the stolen animal have been recovered alive, a double compensation was all that was required, because it was presumable he (the thief) was not a practised adept in dishonesty. A robber breaking into a house at midnight might, in self-defense, be slain with impunity; but if he was slain after sunrise, it would be considered murder, for it was not thought likely an assault would then be made upon the lives of the occupants. In every case where a thief could not make restitution, he was sold as a slave for the usual term.
The theft of an ox appears to have been regarded as a greater crime than the theft of a sheep, because it showed a stronger purpose in wickedness to take the larger and more powerful animal. It may have been on similar moral ground that the thief, when he had proved his persistency in crime by adding to his theft the slaughter, or sale, of the animal, was to restore four times its value in the case of a sheep (compare the marginal references), and five times its value in the case of an ox; but if the animal was still in his possession alive (see Exodus 22:4) he had to make only twofold restitution.
If a man shall steal - This chapter consists chiefly of judicial laws, as the preceding chapter does of political; and in it the same good sense, and well-marked attention to the welfare of the community and the moral improvement of each individual, are equally evident.
In our translation of this verse, by rendering different Hebrew words by the same term in English, we have greatly obscured the sense. I shall produce the verse with the original words which I think improperly translated, because one English term is used for two Hebrew words, which in this place certainly do not mean the same thing. If a man shall steal an ox (שור shor) or a sheep, (שה seh), and kill it, or sell it; he shall restore five oxen (בקר bakar) for an ox, (שור shor), and four sheep (צאן tson) for a sheep (שה seh). I think it must appear evident that the sacred writer did not intend that these words should be understood as above. A shor certainly is different from a bakar, and a seh from a tson. Where the difference in every case lies, wherever these words occur, it is difficult to say. The shor and the bakar are doubtless creatures of the beeve kind, and are used in different parts of the sacred writings to signify the bull, the ox, the heifer, the steer, and the calf. The seh and the tson are used to signify the ram, the wether, the ewe, the lamb, the he-goat, the she-goat, and the kid. And the latter word צאן tson seems frequently to signify the flock, composed of either of these lesser cattle, or both sorts conjoined.
As שור shor is used, Job 21:10, for a bull probably it may mean so here. If a man steal a Bull he shall give five Oxen for him, which we may presume was no more than his real value, as very few bulls could be kept in a country destitute of horses, where oxen were so necessary to till the ground. For though some have imagined that there were no castrated cattle among the Jews, yet this cannot be admitted on the above reason; for as they had no horses, and bulls would have been unmanageable and dangerous, they must have had oxen for the purposes of agriculture. Tson צאן is used for a flock either of sheep or goats, and seh שה for an individual of either species. For every seh, four, taken indifferently from the tson or flock must be given; i.e., a sheep stolen might be recompensed with four out of the flock, whether of sheep or goats: so that a goat might be compensated with four sheep, or a sheep with four goats.
If a man shall steal an ox or a sheep,.... In which the substance of men chiefly lay in those times, and particularly the people of Israel, who were now come out of Egypt, with their flocks and herds, and these lying near together, were the more liable to be stolen; and hence also the laws in the preceding chapter concerning oxen and damages done by them, and oxen and sheep are only mentioned; perhaps chiefly because used in sacrifice, as well as serviceable for other things; not but that stealing other cattle and other things were criminal and forbidden, and to be punished in proportion:
and kill it, or sell it; either of which cases would plainly show that he took it away with an intention to deprive the owner of it, and to convert it to his own use:
he shall restore five oxen for an ox, and four sheep for a sheep; the reason of this difference, five being obliged to be given for the one, and but four for the other, is, because the one was more valuable than the other, as well as more useful, and also more easily stolen, and therefore the greater mulct or fine was laid upon the theft of it, to deter from it: the Targum of Jonathan expresses the reason of the law thus; five for oxen, because the theft of them hindered from ploughing, or made to cease from it; and for sheep but four, because there was trouble in the theft of them, and there was no tillage or agriculture by them: and Saadiah Gaon observes, that the damage that comes to the owner of the ox is more than that by a lamb, because with it, the ox, he ploughs, which is a creature that was used in those countries to be employed in that service, as well as in treading out the corn: Maimonides (u) accounts for it thus,"the restitution of the theft of oxen is increased by one, because the theft of them is easy; sheep are fed in flocks, and are easily kept and watched, and can scarcely be taken away by theft but in the night; but oxen are fed scattered here and there, and therefore cannot be so easily kept by the herdsmen; hence also their theft used to be more common:''four fold restitution was in use with the ancient Persians, with whom it was a rule,"whoever took any substance of another, in retaliation they took fourfold from him, and if he restored it, he gave fourfold of the same (w).''
(u) Moreh Nevochim, par. 3. c. 41. (w) Lib. Shed-dar, apud Hyde Relig. Vet. Pers. p. 472.
Of theft, Exodus 22:1-4. Of eating another man’s vineyard, Exodus 2:5 Of hurt coming by fire, Exodus 22:6. Of hurt coming to goods committed to one’s trust, Exodus 22:7-13. Of hurt befalling things borrowed, Exodus 22:14,15. Of committing adultery, Exodus 22:16,17. Of witchcraft, Exodus 22:18. Of uncleanness with beasts, Exodus 22:19. Of idolatry, Exodus 22:20. That none shall hurt strangers or widows, Exodus 22:21-24. Of unsury, Exodus 22:25. Of pawning clothes, Exodus 22:26,27. Of honouring magistrates, Exodus 22:28. Of the first-fruits, Exodus 22:29. Of eating flesh torn by beasts, Exodus 22:31.
An ox, or a sheep; or, an ass, which is added Exodus 22:4, and consequently any other living creature, to be valued according to its worth and use to man, proportionably to the rule here laid down. Only these are instanced in for their usefulness in the service both of God and men.
Or sell it, which was an aggravation of the crime, and a token of greater boldness, resolvedness, and expertness in the trade of thieving, than was in him who kept it at home, Exodus 22:4.
Four sheep for a sheep.
Quest. 1. Why so much, seeing the stealer of other things was tied to restore but double?
Answ. 1. For terror, because these beasts being kept in the fields might more easily be stolen.
- Because the loss of these was greater than of other things; for they did not only lose what the cattle might be sold for, but all the service, increase, and other benefits which a man might receive from them.
Quest. 2. Why more for oxen than for sheep?
Answ. 1. Because it argued greater boldness and customariness in the thief to steal that which might more easily be discovered.
- Because besides the intrinsical worth of the ox, the labour of the ox was very considerable to his owner, Proverbs 14:4, and therefore the loss greater.
The laws of this chapter relate, I. To the eighth commandment, concerning theft (Ex 22:1-4), trespass by cattle (Ex 22:5), damage by fire (Ex 22:6), trusts (Ex 22:7-13), borrowing cattle (Ex 22:14,15), or money, Ex 22:25. II. To the seventh commandment. Against fornication (Ex 22:16,17), bestiality, Ex 22:19. III. To the first table, forbidding witchcraft (Ex 22:18), idolatry, Ex 22:20. Commanding to offer the firstfruits, Ex 22:29,30. IV. To the poor, Ex 22:21-24. V. To the civil government, Ex 22:28. VI. To the peculiarity of the Jewish nation, Ex 22:31.