Deuteronomy 22:1

KJV

¶ Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother.

KJV (with Strong's)

Thou shalt not see {H7200} thy brother's {H251} ox {H7794} or his sheep {H7716} go astray {H5080}, and hide {H5956} thyself from them: thou shalt in any case {H7725} bring them again {H7725} unto thy brother {H251}.

Complete Jewish Bible

"You are not to watch your brother's ox or sheep straying and behave as if you hadn't seen it; you must bring them back to your brother.

Berean Standard Bible

If you see your brother’s ox or sheep straying, you must not ignore it; be sure to return it to your brother.

American Standard Version

Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt surely bring them again unto thy brother.

Commentary

### SUMMARY
Deuteronomy 22:1 presents a foundational command within the Mosaic Law, obligating Israelites to actively intervene when they encounter a neighbor's lost livestock, specifically an ox or sheep. This statute transcends mere property law, fostering a proactive ethic of care and communal responsibility, prohibiting indifference, and mandating the diligent restoration of lost assets to their rightful owner. It underscores the divine expectation for a society marked by mutual aid and practical love, reflecting God's concern for justice and the well-being of every member of the covenant community.

### CONTEXT
* **Literary Context:** Deuteronomy 22:1 is situated within a broader section of Deuteronomy (chapters [Deuteronomy 21](/deuteronomy/21 "Deuteronomy 21 - Diverse Laws") through [Deuteronomy 25](/deuteronomy/25 "Deuteronomy 25 - Further Regulations")) that meticulously details various civil, social, and ethical laws designed to govern the daily life of the Israelite community once they enter the Promised Land. These regulations follow the Ten Commandments and the exposition of the covenant, serving as practical applications of God's righteous character and His expectations for a holy people. Specifically, this verse immediately precedes other laws concerning lost property, such as finding lost garments ([Deuteronomy 22:3](/deuteronomy/22-3 "Deuteronomy 22:3 - Returning Lost Items")) and birds' nests ([Deuteronomy 22:6-7](/deuteronomy/22-6 "Deuteronomy 22:6-7 - Law of the Bird's Nest")), demonstrating a consistent theme of care for creation and neighbor. It also echoes and expands upon earlier legislation found in [Exodus 23:4-5](/exodus/23-4 "Exodus 23:4-5 - Kindness to Enemies and Animals"), which similarly commands the return of a lost animal, even if it belongs to an enemy, highlighting the pervasive nature of this ethical principle within the Law.
* **Historical & Cultural Context:** In ancient Israel, an agrarian society, livestock such as oxen and sheep were not merely possessions but vital economic assets, representing wealth, sustenance, and labor. An ox was crucial for plowing and transport, while sheep provided wool, milk, and meat. The loss of even one animal could significantly impact a family's livelihood and economic stability. Therefore, laws protecting these assets were paramount. The command to "bring them again" reflects a communal responsibility essential for survival and prosperity in a close-knit village or tribal setting where neighbors often relied on each other. The vast, often unfenced grazing lands meant that animals could easily wander off, making such encounters common. The prohibition against "hiding thyself" speaks to a cultural expectation of active participation in community welfare, contrasting with the self-serving indifference that could easily arise. This law underscores the practical outworking of covenant living, where individual actions had direct implications for the collective good.
* **Key Themes:** Deuteronomy 22:1 contributes significantly to several overarching themes within Deuteronomy and the broader Pentateuch. Firstly, it powerfully articulates the theme of **Active Responsibility and Proactive Love**. The command is not merely to refrain from harming but to actively intervene and restore, demonstrating a practical, tangible expression of love for one's neighbor, echoing the foundational principle of [Leviticus 19:18](/leviticus/19-18 "Leviticus 19:18 - Love Your Neighbor as Yourself"). Secondly, it highlights **Communal Welfare and Mutual Support**. By mandating the return of lost property, the law fosters economic stability and trust within the community, preventing loss and promoting a spirit of cooperation rather than competition. This emphasis on the collective good over individual convenience is a hallmark of Mosaic law. Thirdly, it underscores the **Sanctity of Property and Livelihood**, recognizing that God's people are stewards of His creation and are called to respect the means by which others sustain themselves. Finally, it reflects the **Character of God**, who is just and compassionate, desiring His people to embody these attributes in their daily interactions, extending care even to the vulnerable and those experiencing misfortune, as seen in other laws concerning the poor, the sojourner, and the orphan (e.g., [Deuteronomy 24:19-22](/deuteronomy/24-19 "Deuteronomy 24:19-22 - Rights of the Poor and Sojourner")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Go astray (Hebrew, _nadach'_):** This verb signifies being driven away, led astray, or wandering off. It implies an animal that is genuinely lost, not merely unsupervised or temporarily unattended. The term suggests a state of vulnerability and disorientation, emphasizing the animal's need for intervention and the owner's potential distress. It highlights the accidental nature of the loss, making the finder's responsibility all the more significant.
* **Hide thyself (Hebrew, _'alam'_):** This phrase literally means "to hide oneself" or "to conceal oneself." In this context, it carries the strong connotation of deliberately turning a blind eye, feigning ignorance, or actively avoiding responsibility. It's not about an accidental oversight but a conscious choice to shirk one's duty and ignore a neighbor's plight, implying indifference or even callousness. This prohibition targets the inner disposition as much as the outward action.
* **Bring them again (Hebrew, _shuv'_):** This imperative verb means "to return," "to restore," or "to bring back." It emphasizes the active, restorative nature of the command. The duty is not just to acknowledge the lost animal but to take the necessary steps to ensure its safe return to its rightful owner. This highlights the law's aim to restore order and prevent loss, fostering a spirit of helpfulness and integrity.

#### Verse Breakdown
* **"Thou shalt not see thy brother's ox or his sheep go astray":** This opening clause establishes the condition for the command: the observation of a neighbor's valuable livestock (ox or sheep) in a state of being lost or having wandered off. The term "brother" extends beyond immediate family to encompass any fellow Israelite, emphasizing communal solidarity. The specific mention of ox and sheep highlights their economic importance in an agrarian society.
* **"and hide thyself from them":** This is the explicit prohibition. It forbids indifference, apathy, or deliberate avoidance of responsibility. To "hide thyself" implies a conscious decision to ignore the situation, to look away, or to pretend not to notice, thereby shirking the moral and legal obligation to assist. This clause underscores that inaction in the face of a neighbor's need is a transgression.
* **"thou shalt in any case bring them again unto thy brother":** This is the positive command, an unequivocal mandate for action. Regardless of inconvenience or effort, the finder is obligated to actively restore the lost animals to their owner. The phrase "in any case" (Hebrew: `hashēḇ tĕšîḇēm`, literally "returning you shall return them," an infinitive absolute construction) emphasizes the absolute necessity and certainty of the action, leaving no room for excuses or exceptions. This command promotes active benevolence and the restoration of what is rightfully another's.

#### Literary Devices
Deuteronomy 22:1 employs several effective **literary devices** to convey its message. The use of **direct address** ("Thou shalt not see," "thou shalt...bring") creates an immediate and personal sense of obligation for the individual Israelite, making the command highly impactful. The **juxtaposition** of "see...and hide thyself" highlights the moral tension and the active choice involved in either fulfilling or neglecting one's duty; it contrasts awareness with deliberate inaction. The **repetition** implied in the Hebrew construct "returning you shall return them" (translated as "in any case bring them again") serves as an **intensifier**, underscoring the absolute and non-negotiable nature of the command. Furthermore, the specific mention of "ox or his sheep" serves as **metonymy**, where these valuable animals represent the broader category of a neighbor's essential property or livelihood, making the principle applicable to any situation where a neighbor is in need of assistance with their assets. The entire verse functions as a concise **legal aphorism**, a short, memorable statement of law that encapsulates a profound ethical principle.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:1 is not merely a civil regulation but a profound theological statement on the nature of community and the practical outworking of covenant love. It reflects God's character, who is not indifferent to the plight of His creation or His people, and who calls His followers to embody His compassion and justice. This command elevates neighborly responsibility from a mere suggestion to a divine mandate, demonstrating that true piety extends beyond ritual and into the mundane acts of daily life. It underscores the principle that the well-being of the individual is intrinsically linked to the well-being of the community, and that active care for one another is a hallmark of God's people. The law teaches that indifference is a form of transgression, and that love requires proactive engagement and a willingness to inconvenience oneself for the good of another. This concept of active, practical love for one's neighbor is a recurring theme throughout biblical revelation, culminating in the teachings of Jesus.

* [Exodus 23:4-5](/exodus/23-4 "Exodus 23:4-5 - Returning a Lost Animal, Even an Enemy's")
* [Leviticus 19:18](/leviticus/19-18 "Leviticus 19:18 - Love Your Neighbor as Yourself")
* [Proverbs 27:10](/proverbs/27-10 "Proverbs 27:10 - Do Not Forsake Your Friend or Your Father's Friend")

### REFLECTION AND APPLICATION
While the literal context of returning lost livestock may seem distant to many modern believers, the enduring principles of Deuteronomy 22:1 resonate deeply in contemporary life. This verse challenges us to cultivate a posture of active awareness and compassionate intervention rather than passive indifference. It calls us to look beyond our immediate concerns and notice the needs, struggles, or misfortunes of those around us, whether they involve tangible possessions, emotional distress, or spiritual wandering. The command to "hide thyself" is a powerful indictment against apathy; it reminds us that failing to act when we have the capacity to help is a moral failing. Therefore, practical application involves being proactive in offering assistance, respecting and safeguarding the property and well-being of others, and understanding that our faith demands tangible expressions of love and responsibility within our communities. It compels us to ask: what "lost sheep" or "straying ox" in our modern context requires our compassionate intervention? This could be a friend struggling with a burden, a neighbor facing a difficult situation, or even a community in need of practical aid.

#### Questions for Reflection
* **In what ways might I be "hiding myself" from the needs or struggles of those around me, whether physically, emotionally, or spiritually?**
* **How can I cultivate a more proactive and attentive posture towards my neighbors' well-being, even when it requires inconvenience on my part?**
* **Beyond material possessions, what "lost things" (e.g., hope, peace, connection) in my community or among my acquaintances might God be calling me to help "bring again"?**
* **What practical steps can I take this week to demonstrate tangible care and responsibility for someone else's "livelihood" or well-being?**

### FAQ
**Does this law apply only to livestock, or is it a broader principle?**

Answer: While Deuteronomy 22:1 specifically mentions an ox or sheep, the underlying principle is much broader. The Mosaic Law often uses specific examples to illustrate general ethical truths. The immediate context in [Deuteronomy 22](/deuteronomy/22 "Deuteronomy 22 - Laws of Compassion and Purity") includes a similar command regarding lost garments ([Deuteronomy 22:3](/deuteronomy/22-3 "Deuteronomy 22:3 - Returning Lost Garments")), indicating that the duty to return lost property extends beyond animals. The prohibition against "hiding thyself" and the mandate to "bring them again" encapsulate a universal call to active compassion and responsibility for a neighbor's well-being, whether their loss is material, emotional, or spiritual. It teaches that indifference to another's misfortune is contrary to God's will.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 22:1, with its command to actively restore a neighbor's lost property and its condemnation of indifference, finds its ultimate fulfillment and deepest expression in the person and work of Jesus Christ. While the Law commanded the return of lost animals, Jesus came to seek and save that which was truly lost—humanity alienated from God by sin ([Luke 19:10](/luke/19-10 "Luke 19:10 - The Son of Man Came to Seek and Save the Lost")). He did not "hide himself" from our predicament but, out of boundless compassion, actively intervened, laying down His life as the ultimate sacrifice to "bring us again" into fellowship with God ([John 10:11](/john/10-11 "John 10:11 - The Good Shepherd Lays Down His Life")). The parable of the Good Samaritan ([Luke 10:30-37](/luke/10-30 "Luke 10:30-37 - The Parable of the Good Samaritan")) perfectly illustrates the active, self-sacrificing love demanded by this Deuteronomic principle, extending care even to those outside one's immediate community. Furthermore, Jesus' teaching to "love your neighbor as yourself" ([Matthew 22:39](/matthew/22-39 "Matthew 22:39 - The Second Great Commandment")) elevates the Mosaic command from a legal obligation to a heart-driven mandate, empowering believers by the Holy Spirit to embody this proactive, restorative love in every sphere of life, seeking the welfare and restoration of others as Christ sought and restored us.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 23:4

If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again.

Exodus 23:5

If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.

Proverbs 24:11

¶ If thou forbear to deliver [them that are] drawn unto death, and [those that are] ready to be slain;

Ezekiel 34:16

I will seek that which was lost, and bring again that which was driven away, and will bind up [that which was] broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment.

Deuteronomy 22:3

In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother's, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself.

Deuteronomy 22:4

Thou shalt not see thy brother's ass or his ox fall down by the way, and hide thyself from them: thou shalt surely help him to lift [them] up again.

Isaiah 58:7

[Is it] not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?