Imamat 5:16

5:16 And whatever holy thing he violated ¹  he must restore and must add one fifth to it and give it to the priest. So the priest will make atonement ²  on his behalf with the guilt offering ram and he will be forgiven.” ³ 

Keluaran 22:1

Laws about Property

22:1 ⁴ (21:37) ⁵  “If a man steals an ox or a sheep and kills it or sells it, he must pay back ⁶  five head of cattle for the ox, and four sheep for the one sheep. ⁷ 

Keluaran 22:4

22:4 If the stolen item should in fact be found ⁸  alive in his possession, ⁹  whether it be an ox or a donkey or a sheep, he must pay back double. ¹⁰ 

Keluaran 22:7

22:7 “If a man gives his neighbor money or articles ¹¹  for safekeeping, ¹²  and it is stolen from the man’s house, if the thief is caught, ¹³  he must repay double.

Keluaran 22:9

22:9 In all cases of illegal possessions, ¹⁴  whether for an ox, a donkey, a sheep, a garment, or any kind of lost item, about which someone says ‘This belongs to me,’ ¹⁵  the matter of the two of them will come before the judges, ¹⁶  and the one whom ¹⁷  the judges declare guilty ¹⁸  must repay double to his neighbor.

Bilangan 5:7-8

5:7 then he must confess ¹⁹  his sin that he has committed and must make full reparation, ²⁰  add one fifth to it, and give it to whomever he wronged. ²¹  5:8 But if the individual has no close relative ²²  to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord ²³  for the priest, in addition to the ram of atonement by which atonement is made for him.

Bilangan 5:1

Separation of the Unclean

5:1 ²⁴ Then the Lord spoke to Moses:

1 Samuel 12:3

12:3 Here I am. Bring a charge against me before the Lord and before his chosen king. ²⁵  Whose ox have I taken? Whose donkey have I taken? Whom have I wronged? Whom have I oppressed? From whose hand have I taken a bribe so that I would overlook something? Tell me, ²⁶  and I will return it to you!”

1 Samuel 12:2

12:2 Now look! This king walks before you. As for me, I am old and gray, though my sons are here with you. I have walked before you from the time of my youth till the present day.

1 Samuel 12:6

12:6 Samuel said to the people, “The Lord is the one who chose Moses and Aaron and who brought your ancestors ²⁷  up from the land of Egypt.

Amsal 6:30-31

6:30 People ²⁸  do not despise a thief when he steals

to fulfill his need ²⁹  when he is hungry.

6:31 Yet ³⁰  if he is caught ³¹  he must repay ³²  seven times over,

he might even have to give ³³  all the wealth of his house.

Yesaya 58:6

58:6 No, this is the kind of fast I want. ³⁴ 

I want you ³⁵  to remove the sinful chains,

to tear away the ropes of the burdensome yoke,

to set free the oppressed, ³⁶ 

and to break every burdensome yoke.

Yesaya 58:9

58:9 Then you will call out, and the Lord will respond;

you will cry out, and he will reply, ‘Here I am.’

You must ³⁷  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ³⁸  to the poor, and if ³⁹  I have cheated anyone of anything, I am paying back four times as much!”

[5:16]  ¹ tn Heb “and which he sinned from the holy thing.”

[5:16]  ² sn Regarding “make atonement” see the note on Lev 1:4.

[5:16]  ³ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[22:1]  ⁴ sn The next section of laws concerns property rights. These laws protected property from thieves and oppressors, but also set limits to retribution. The message could be: God’s laws demand that the guilty make restitution for their crimes against property and that the innocent be exonerated.

[22:1]  ⁵ sn Beginning with 22:1, the verse numbers through 22:31 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:1 ET = 21:37 HT, 22:2 ET = 22:1 HT, etc., through 22:31 ET = 22:30 HT. Thus in the English Bible ch. 22 has 31 verses, while in the Hebrew Bible it has 30 verses, with the one extra verse attached to ch. 21 in the Hebrew Bible.

[22:1]  ⁶ tn The imperfect tense here has the nuance of obligatory imperfect – he must pay back.

[22:1]  ⁷ tn בָּקַר (baqar) and צֹאן (tso’n) are the categories to which the ox and the sheep belonged, so that the criminal had some latitude in paying back animals.

[22:4]  ⁸ tn The construction uses a Niphal infinitive absolute and a Niphal imperfect: if it should indeed be found. Gesenius says that in such conditional clauses the infinitive absolute has less emphasis, but instead emphasizes the condition on which some consequence depends (see GKC 342-43 §113.o).

[22:4]  ⁹ tn Heb “in his hand.”

[22:4]  ¹⁰ sn He must pay back one for what he took, and then one for the penalty – his loss as he was inflicting a loss on someone else.

[22:7]  ¹¹ tn The word usually means “vessels” but can have the sense of household goods and articles. It could be anything from jewels and ornaments to weapons or pottery.

[22:7]  ¹² tn Heb “to keep.” Here “safekeeping,” that is, to keep something secure on behalf of a third party, is intended.

[22:7]  ¹³ tn Heb “found.”

[22:9]  ¹⁴ tn Heb “concerning every kind [thing] of trespass.”

[22:9]  ¹⁵ tn The text simply has “this is it” (הוּא זֶה, hu’ zeh).

[22:9]  ¹⁶ tn Again, or “God.”

[22:9]  ¹⁷ tn This kind of clause Gesenius calls an independent relative clause – it does not depend on a governing substantive but itself expresses a substantival idea (GKC 445-46 §138.e).

[22:9]  ¹⁸ tn The verb means “to be guilty” in Qal; in Hiphil it would have a declarative sense, because a causative sense would not possibly fit.

[5:7]  ¹⁹ tn The verb is the Hitpael perfect tense with vav (ו) consecutive from the verb יָדָה (yadah), which in this stem means “acknowledge, confess sin,” but in the Hiphil (primarily) it means “praise, give thanks.” In both cases one is acknowledging something, either the sin, or the person and work of the Lord. Here the verb comes in the apodosis: “when…then he must confess.”

[5:7]  ²⁰ tn The verb is the Hiphil perfect of שׁוּב (shuv, “return”). Here it has the sense of “repay” with the word “reparation” (traditionally rendered “guilt offering,” but now is understood to refer to what was defrauded). The Levitical rulings called for the guilty to restore what was taken, if it could be made right, and pay a fifth more as a surcharge.

[5:7]  ²¹ tn This is now the third use of אָשָׁם (’asham); the first referred to “guilt,” the second to “reparation,” and now “wronged.” The idea of “guilt” lies behind the second two uses as well as the first. In the second “he must repay his guilt” (meaning what he is guilty of); and here it can also mean “the one against whom he is guilty of sinning.”

[5:8]  ²² sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.

[5:8]  ²³ tc The editors of BHS prefer to follow the Greek, Syriac, and Latin and not read “for the Lord” here, but read a form of the verb “to be” instead. But the text makes more sense as it stands: The payment is to be made to the Lord for the benefit of the priests.

[5:1]  ²⁴ sn The fifth chapter falls into four main parts: separation of the unclean (vv. 1-4), restitution for sin (vv. 5-10), the jealousy ordeal (vv. 11-28), and the summary (vv. 29-31). There is a good deal of literature on the biblical theme of holiness (for which see the notes on Leviticus primarily). But with regard to this chapter, see (with caution), Mary Douglas, Purity and Danger; J. Neusner, The Idea of Purity in Ancient Judaism; and K. Milgrom, “Two Kinds of h£at£t£a„át,” VT 26 (1976): 333-37.

[12:3]  ²⁵ tn Heb “anointed [one].”

[12:3]  ²⁶ tn The words “tell me” are supplied in the translation for stylistic reasons.

[12:6]  ²⁷ tn Heb “fathers” (also in vv. 7, 8).

[6:30]  ²⁸ tn Heb “they do not despise.”

[6:30]  ²⁹ tn Heb “himself” or “his life.” Since the word נֶפֶשׁ (nefesh, traditionally “soul”) refers to the whole person, body and soul, and since it has a basic idea of the bundle of appetites that make up a person, the use here for satisfying his hunger is appropriate.

[6:31]  ³⁰ tn The term “yet” is supplied in the translation.

[6:31]  ³¹ tn Heb “is found out.” The perfect tense with the vav (ו) consecutive is equivalent to the imperfect nuances. Here it introduces either a conditional or a temporal clause before the imperfect.

[6:31]  ³² tn The imperfect tense has an obligatory nuance. The verb in the Piel means “to repay; to make restitution; to recompense”; cf. NCV, TEV, CEV “must pay back.”

[6:31]  ³³ tn This final clause in the section is somewhat cryptic. The guilty thief must pay back sevenfold what he stole, even if it means he must use the substance of his whole house. The verb functions as an imperfect of possibility: “he might even give.”

[58:6]  ³⁴ tn Heb “Is this not a fast I choose?” “No” is supplied in the translation for clarification.

[58:6]  ³⁵ tn The words “I want you” are supplied in the translation for stylistic reasons.

[58:6]  ³⁶ tn Heb “crushed.”

[58:9]  ³⁷ tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.

[19:8]  ³⁸ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ³⁹ tn This is a first class condition in the Greek text. It virtually confesses fraud.