Keluaran 22:10-13

22:10 If a man gives his neighbor a donkey or an ox or a sheep or any beast to keep, and it dies or is hurt ¹  or is carried away ²  without anyone seeing it, ³  22:11 then there will be an oath to the Lord ⁴  between the two of them, that he has not laid his hand on his neighbor’s goods, and its owner will accept this, and he will not have to pay. 22:12 But if it was stolen ⁵  from him, ⁶  he will pay its owner. 22:13 If it is torn in pieces, then he will bring it for evidence, ⁷  and he will not have to pay for what was torn.

[22:10]  ¹ tn The form is a Niphal participle from the verb “to break” – “is broken,” which means harmed, maimed, or hurt in any way.

[22:10]  ² tn This verb is frequently used with the meaning “to take captive.” The idea here then is that raiders or robbers have carried off the animal.

[22:10]  ³ tn Heb “there is no one seeing.”

[22:11]  ⁴ tn The construct relationship שְׁבֻעַת יְהוָה (shÿvu’at yÿhvah, “the oath of Yahweh”) would require a genitive of indirect object, “an oath [to] Yahweh.” U. Cassuto suggests that it means “an oath by Yahweh” (Exodus, 287). The person to whom the animal was entrusted would take a solemn oath to Yahweh that he did not appropriate the animal for himself, and then his word would be accepted.

[22:12]  ⁵ tn Both with this verb “stolen” and in the next clauses with “torn in pieces,” the text uses the infinitive absolute construction with less than normal emphasis; as Gesenius says, in conditional clauses, an infinitive absolute stresses the importance of the condition on which some consequence depends (GKC 342-43 §113.o).

[22:12]  ⁶ sn The point is that the man should have taken better care of the animal.

[22:13]  ⁷ tn The word עֵד (’ed) actually means “witness,” but the dead animal that is returned is a silent witness, i.e., evidence. The word is an adverbial accusative.