Exodus 22:14

KJV

And if a man borrow [ought] of his neighbour, and it be hurt, or die, the owner thereof [being] not with it, he shall surely make [it] good.

KJV (with Strong's)

And if a man {H376} borrow {H7592} ought of his neighbour {H7453}, and it be hurt {H7665}, or die {H4191}, the owner {H1167} thereof being not with it {H5973}, he shall surely {H7999} make it good {H7999}.

Complete Jewish Bible

"If someone borrows something from his neighbor, and it gets injured or dies with the owner not present, he must make restitution.

Berean Standard Bible

If a man borrows an animal from his neighbor and it is injured or dies while its owner is not present, he must make full restitution.

American Standard Version

And if a man borrow aught of his neighbor, and it be hurt, or die, the owner thereof not being with it, he shall surely make restitution.

Commentary

### SUMMARY
Exodus 22:14 delineates a crucial civil statute within the Mosaic Covenant, establishing the liability of a borrower for any damage or death incurred by borrowed property while under their care. This law mandates full restitution by the borrower, particularly when the owner is not present at the time of the incident, thereby emphasizing the profound principles of personal responsibility, the sanctity of property rights, and the imperative of integrity in communal dealings. It serves as a foundational element within the comprehensive legal framework designed by God to cultivate justice, trust, and equitable relationships within ancient Israelite society.

### CONTEXT
* **Literary Context:** Exodus 22:14 is embedded within the "Book of the Covenant," a pivotal collection of divine laws found in [Exodus 21-23](/exodus/21 "Exodus 21 - The Book of the Covenant"). This section immediately follows the foundational Ten Commandments, transitioning from broad moral principles to specific, practical applications governing daily life in Israel. The laws address a wide array of societal interactions, including personal injury, slavery, and property rights. Specifically, [Exodus 22:10-13](/exodus/22-10-13 "Exodus 22:10-13 - Laws Concerning Animals Entrusted to a Neighbor") deals with the liability of a keeper entrusted with an animal, where certain mitigating circumstances (like theft or natural death) might allow for an oath of innocence. However, [Exodus 22:14](/exodus/22-14 "Exodus 22:14 - Borrower's Responsibility") introduces a stricter standard for borrowed items, reflecting the direct benefit the borrower receives from the arrangement. The subsequent verses, [Exodus 22:15-17](/exodus/22-15-17 "Exodus 22:15-17 - Laws Concerning Seduction"), then shift to laws concerning sexual offenses, underscoring the comprehensive nature of the covenantal stipulations that govern both material and moral dimensions of Israelite existence.
* **Historical & Cultural Context:** Ancient Israel was preeminently an agrarian society where livestock (such as oxen, donkeys, and sheep) and essential tools constituted vital assets for livelihood and survival. The practice of borrowing such items from a neighbor for tasks like plowing, transport, or other forms of labor was a common and necessary aspect of community interdependence. However, these arrangements inherently carried risks of damage or loss. The law in [Exodus 22:14](/exodus/22-14 "Exodus 22:14 - Borrower's Responsibility") specifically addresses the scenario where the borrowed item is harmed or dies while in the borrower's exclusive possession, crucially noting "the owner thereof [being] not with it." This distinction is paramount; if the owner were present, the incident might be construed as a shared risk or even the owner's direct responsibility. The owner's absence places the full burden of meticulous care and liability squarely on the borrower, who directly benefits from the property's use. This provision aligns with broader Near Eastern legal traditions, where property rights were highly esteemed, and legal codes (like the Code of Hammurabi) often included stipulations for borrowed goods, though the Mosaic Law frequently imposed a higher standard of communal responsibility and justice, uniquely rooted in the covenant with Yahweh.
* **Key Themes:** This law contributes significantly to several overarching themes within Exodus and the broader Pentateuch. Firstly, it highlights **Divine Justice and Equity**, demonstrating God's meticulous concern for fairness in everyday transactions and His desire to prevent exploitation within the community. Secondly, it underscores **Personal Responsibility and Accountability**, teaching that individuals are liable for the consequences of their actions and the care of what is entrusted to them. Thirdly, it reinforces the **Protection of Property Rights**, acknowledging the inherent value of an individual's possessions and providing legal recourse for their loss or damage. Finally, it fosters **Community Trust and Integrity**, establishing clear expectations for honesty and reliability in neighborly dealings, thereby strengthening the social fabric of the covenant people. These themes collectively reveal a God who is not only concerned with grand theological truths but also with the practical, ethical outworking of righteousness in every aspect of human interaction.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Man (Hebrew, _ʼîysh'_):** This term (H376) refers to a man as an individual or a male person. In this legal context, it signifies any person, highlighting the universal applicability of the law to any individual who engages in the act of borrowing. It underscores that the responsibility is personal and applies to anyone, regardless of status, who initiates such a transaction.
* **Borrow (Hebrew, _shâʼal'_):** This verb (H7592) means "to inquire; by implication, to request; by extension, to demand; ask (counsel, on), beg, borrow, lay to charge, consult, demand, desire, [idiom] earnestly, enquire, [phrase] greet, obtain leave, lend, pray, request, require, [phrase] salute, [idiom] straitly, [idiom] surely, wish." In the context of Exodus 22:14, it specifically denotes a voluntary transaction initiated by the borrower, implying a request made and the owner's consent to temporarily transfer possession. This act of borrowing establishes a relationship of trust and an implicit agreement for the careful return of the item, setting it apart from theft or accidental finding.
* **Hurt (Hebrew, _shâbar'_):** This primitive root (H7665) means "to burst (literally or figuratively); break (down, off, in pieces, up), broken (-hearted), bring to the birth, crush, destroy, hurt, quench, [idiom] quite, tear." In this verse, it indicates that the borrowed item suffered damage or injury, not necessarily resulting in death, but rendering it less valuable, functional, or usable. This covers a spectrum of injuries that might occur due to accident, negligence, or even an attack by another animal, provided the owner was not present.
* **Owner (Hebrew, _baʻal'_):** Derived from the root (H1167) meaning "a master; hence, a husband, or (figuratively) owner." This term designates the rightful possessor of the property, emphasizing their legal claim and authority over the item. The owner's rights are paramount in this law, ensuring that their generosity in lending does not result in personal loss.
* **Not with it (Hebrew, _ʻim'_):** This preposition (H5973) means "with (i.e. in conjunction with), in varied applications; specifically, equally with." The phrase "being not with it" is crucial, signifying that the owner was absent and therefore unable to supervise, protect, or share responsibility for the item. This absence places the full burden of care and liability squarely on the borrower, who had exclusive control and benefited from the item's use.
* **Make it good (Hebrew, _shâlam'_):** This primitive root (H7999) means "to be safe (in mind, body or estate); figuratively, to be (causatively, make) completed; by implication, to be friendly; by extension, to reciprocate (in various applications); make amends, (make an) end, finish, full, give again, make good, (re-) pay (again), (make) (to) (be at) peace(-able), that is perfect, perform, (make) prosper(-ous), recompense, render, requite, make restitution, restore, reward, [idiom] surely." In a legal context, _shâlam_ refers to making full restitution or compensation. It implies restoring the owner to their original state before the loss or damage occurred, ensuring that the lender does not suffer financial detriment from their act of generosity. This concept of wholeness, completeness, and restoration is fundamental to biblical justice.

#### Verse Breakdown
* **"And if a man borrow [ought] of his neighbour":** This opening clause establishes the specific legal premise: a voluntary agreement wherein one individual requests and receives temporary use of another's property. The term "ought" (as translated in KJV) refers to any item of value, typically livestock or tools in the agrarian context, but the underlying principle extends to any borrowed possession, highlighting a transaction built on trust and mutual agreement.
* **"and it be hurt, or die":** This specifies the unfortunate outcomes that trigger the borrower's liability. The borrowed item suffers damage ("hurt," implying injury or diminished value) or is completely lost ("die") while under the borrower's care. This covers a spectrum of harm, from minor injury to total destruction, making the borrower accountable for the item's condition.
* **"the owner thereof [being] not with it":** This is the crucial qualifying condition that delineates the extent of liability. It signifies that the owner was not present to oversee, protect, or share responsibility for the item. The borrower, having exclusive control and deriving direct benefit from the item's use, therefore assumes full and unmitigated liability for its well-being during the period of the owner's absence. This distinguishes it from scenarios where the owner's presence might imply shared risk or a different level of negligence.
* **"he shall surely make [it] good":** This is the definitive verdict and the command for restitution. The Hebrew emphasizes the certainty and completeness of the compensation through an intensive verbal construction. The borrower is unequivocally obligated to fully restore the value of the damaged or lost item to the owner, ensuring the lender is not penalized for their act of kindness. This "making good" could involve replacing the item, paying its full market value, or compensating for the specific damage incurred, all with the aim of restoring the owner to their original state.

#### Literary Devices
The legal formulation in Exodus 22:14 is a quintessential example of **Casuistic Law**, characterized by its "if... then..." structure. This type of law addresses specific cases and outlines the precise legal consequences for each scenario, providing clear, actionable guidance for judicial decisions and ethical conduct within the community. The meticulous precision of the language, particularly the crucial qualifying phrase "the owner thereof [being] not with it," demonstrates profound **Legal Precision**. This careful delineation of the exact circumstances under which full liability applies prevents ambiguity, ensuring that justice is administered fairly and consistently based on the precise conditions of the incident. Furthermore, the concluding phrase "he shall surely make it good" employs **Emphasis** through the use of an intensive verbal construction in Hebrew. This linguistic device powerfully underscores the absolute, non-negotiable nature of the required restitution, reinforcing the seriousness of the borrower's responsibility and the covenantal commitment to restoring what is lost or damaged to its rightful owner.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 22:14 profoundly illustrates God's unwavering concern for justice, integrity, and the protection of property rights within the covenant community. It articulates a fundamental principle of personal responsibility, teaching that those who benefit from another's generosity must also bear the burden of diligent care and full accountability. The concept of "making good" (שָׁלֵם, _shalem_) carries deep theological resonance, reflecting God's own character as one who restores, makes whole, and brings to completion. This law mandates that relationships within the community be characterized by honesty, fairness, and a commitment to preventing exploitation, thereby fostering a climate of trust and mutual respect. This statute, like many others within the Book of the Covenant, reveals a God who is not merely concerned with abstract theological concepts but is meticulously involved in the practical, daily outworking of righteousness, ensuring that even seemingly mundane transactions reflect the values and standards of His holy kingdom.

* [Leviticus 24:18](/leviticus/24-18 "Leviticus 24:18 - Restitution for a Beast")
* [Deuteronomy 22:1-4](/deuteronomy/22-1-4 "Deuteronomy 22:1-4 - Laws Concerning Lost Property and Neighborly Duty")
* [Proverbs 22:7](/proverbs/22-7 "Proverbs 22:7 - The Borrower is Servant to the Lender")

### REFLECTION AND APPLICATION
The timeless principles embedded in Exodus 22:14 transcend their ancient Israelite context, offering profound and enduring lessons for contemporary life. At its core, this verse calls us to embrace a high standard of stewardship, integrity, and accountability in all our dealings. Whether we borrow a physical item, utilize a company resource, or are entrusted with a significant responsibility, the underlying principle remains constant: we are morally and often legally accountable for its careful preservation. This demands exercising diligence, foresight, and a profound respect for what belongs to others. If, through our negligence, carelessness, or even unavoidable circumstances while under our direct care, something borrowed is harmed or lost, the moral and spiritual imperative is to "make it good." This is not merely a legal obligation but a reflection of a heart that values justice, honesty, and the well-being of our neighbor. It compels us to be people of our word, to honor agreements, and to prioritize reconciliation and restoration when things go awry, fostering healthy and trustworthy relationships within our communities.

#### Questions for Reflection
* **In what areas of your life are you currently "borrowing" or using something that belongs to another (e.g., company property, a friend's car, shared resources, even time or reputation)? How diligently are you caring for it?**
* **Reflect on a time when something you borrowed was damaged or lost. How did you respond, and what did that experience teach you about personal responsibility and the importance of restitution?**
* **Beyond material possessions, how does the principle of "making it good" apply to non-material things, such as damaged reputations, broken trust, or neglected relationships? What does biblical justice require in such cases?**
* **What practical steps can you take to ensure clearer communication and more responsible agreements when borrowing or lending items, both to prevent misunderstandings and to uphold integrity in your relationships?**

### FAQ

**Why is the owner's absence a critical factor in the borrower's liability in Exodus 22:14?**

Answer: The owner's absence is a crucial determinant because it signifies that the borrower had exclusive control and full responsibility over the borrowed item at the time of the incident. If the owner were present, the situation might imply shared risk, or the owner might have been able to intervene to prevent the damage or death. The law in [Exodus 22:14](/exodus/22-14 "Exodus 22:14 - Borrower's Responsibility") specifically distinguishes this scenario from cases where an animal is merely entrusted to a neighbor for safekeeping (as in [Exodus 22:10-13](/exodus/22-10-13 "Exodus 22:10-13 - Laws Concerning Animals Entrusted to a Neighbor")), where liability might be mitigated by factors like theft by a third party or an "act of God" if the keeper could swear an oath of innocence. For a borrowed item, the borrower directly benefits from its use, and thus assumes a higher, more stringent degree of care and liability when the owner is not supervising.

**Does "make it good" mean replacing the item, or paying its value?**

Answer: "Make it good" (שָׁלֵם, _shalem_) implies full and complete restitution, aiming to restore the owner to the precise position they were in before the loss or damage occurred. This could mean replacing the item with an identical or equivalent one, or, more commonly, paying its full market value. If the item was merely "hurt" (injured) but not dead, it would mean compensating for the diminished value or covering the cost of its repair or healing. The overarching goal is always to ensure that the lender suffers no financial loss whatsoever due to their act of generosity, upholding the integrity of the transaction and the well-being of the community member.

**How does this ancient law relate to modern concepts of insurance or liability?**

Answer: While the specific mechanisms and societal structures differ vastly, the underlying principles of [Exodus 22:14](/exodus/22-14 "Exodus 22:14 - Borrower's Responsibility") resonate profoundly with modern concepts of liability and responsibility. Just as ancient borrowers were held accountable for items in their care, contemporary legal systems assign liability for damages caused by negligence, misuse, or even unavoidable accidents involving borrowed or rented property. Insurance, in essence, serves as a modern mechanism to mitigate the financial risk associated with such liabilities, allowing for compensation when damage or loss occurs. The core principle remains consistent across millennia: those who use or benefit from another's property bear a significant responsibility for its safekeeping and for making appropriate restitution if harm occurs, reflecting a universal ethical demand for accountability.

### CHRIST-CENTERED FULFILLMENT
Exodus 22:14, with its emphasis on restitution and the imperative to "make good" what has been damaged or lost, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the Mosaic law mandates human responsibility for borrowed property, it simultaneously points to a deeper, spiritual reality of a debt humanity incurred, a debt we could never repay. Humanity "borrowed" life, stewardship, and a relationship with God, yet through sin, we gravely "hurt" and "lost" our pristine connection with Him, incurring a spiritual debt that led inevitably to death ([Romans 6:23](/romans/6-23 "Romans 6:23 - The Wages of Sin")). We were utterly unable to "make it good" ourselves, for the divine Owner was not "with" us in our fallen state in the sense of being complicit, yet His perfect standard of justice remained.

Jesus Christ, the perfect Son of God, stepped into this impossible chasm. He became the ultimate "Restorer" who came to "make good" what was irrevocably broken by sin. Through His sinless life, His obedient and sacrificial death on the cross, and His glorious resurrection, He paid the infinite debt we owed, perfectly fulfilling the righteous demands of the Law ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")). He willingly took upon Himself the "hurt" and "death" of humanity's sin, offering His own life as the perfect, unblemished sacrifice ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness")). In Christ, God Himself provides the means for complete reconciliation and restoration, making us spiritually whole and bringing us back into a right, living relationship with Him ([Colossians 1:19-20](/colossians/1-19-20 "Colossians 1:19-20 - Reconciliation Through Christ")). Thus, the principle of restitution in [Exodus 22:14](/exodus/22-14 "Exodus 22:14 - Borrower's Responsibility") powerfully foreshadows the magnificent truth that in Christ, God has "made good" the ultimate loss, restoring eternal life and hope to all who believe.

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 21:34

The owner of the pit shall make [it] good, [and] give money unto the owner of them; and the dead [beast] shall be his.

Deuteronomy 23:19

Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:

Deuteronomy 23:20

Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.

Deuteronomy 15:2

And this [is] the manner of the release: Every creditor that lendeth [ought] unto his neighbour shall release [it]; he shall not exact [it] of his neighbour, or of his brother; because it is called the LORD'S release.

Leviticus 24:18

And he that killeth a beast shall make it good; beast for beast.

Exodus 22:11

[Then] shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour's goods; and the owner of it shall accept [thereof], and he shall not make [it] good.

Luke 6:35

But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and [to] the evil.