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
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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
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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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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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.
出 22:1-31.
盗みに関するおきて
1-4. 牛、あるいは羊を盗む者があれば——この律法は、彼らの財産の主要な部分をなしていた家畜の盗難に関するものである。殺されたり売られたりした羊の盗難に対する罰は四倍であった。牛は労働における有用性が大きいため五倍であった。しかし盗まれた動物が生きたまま取り戻された場合には、二倍の賠償だけで十分であった。それは彼（盗人）が不誠実の達人ではないと推定されたからである。真夜中に家に侵入する強盗は、正当防衛として無罪で殺されることがあった。しかし日の出の後に殺された場合、殺人とみなされた。なぜならその時には居住者の命に対する襲撃は起こりそうもないと考えられたからである。盗人が償いのできないすべての場合において、彼は通常の期間奴隷として売られた。
牛の盗難は、羊の盗難よりも重大な犯罪と見なされたらしい。より大きく力強い獣を奪うことは、悪事の中により強い意図を示すからである。これと似た道徳的根拠から、盗人が自分の盗みにその獣の屠殺または売却を加えることで犯罪への執着を証明した場合、羊の場合にはその価値の四倍を（欄外参照と比較せよ）、牛の場合にはその価値の五倍を償うべきことであったかもしれない。しかし、もしその獣がなお生きたまま彼の所有下にあったなら（Exodus 22:4 参照）、彼は二倍の償いをするだけでよかった。
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.
本章の律法は次の事柄に関連する。一、第八の戒めに、盗み（出 22:1-4）、家畜による侵害（出 22:5）、火による損害（出 22:6）、預かり物（出 22:7-13）、家畜の借り受け（出 22:14,15）、あるいは金銭（出 22:25）。二、第七の戒めに、姦淫に対するもの（出 22:16,17）、獣姦に対するもの（出 22:19）。三、第一の板に、魔術を禁ずるもの（出 22:18）、偶像礼拝を禁ずるもの（出 22:20）。初穂をささげることを命じるもの（出 22:29,30）。四、貧しい人々に対するもの（出 22:21-24）。五、民事の支配に対するもの（出 22:28）。六、ユダヤ民族の特殊性に対するもの（出 22:31）。