If you take your neighbor’s garment as collateral, you shall restore it to him before the sun goes down,
Parallel Translations
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If you take your neighbor’s garment as collateral, you shall restore it to him before the sun goes down,
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If thou at all take thy neighbour’s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down:
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(22-25) If thou at all take thy neighbour's garment to pledge, thou shalt restore it unto him by that the sun goeth down;
Cross-references (12)
Passages linked to Exodus 22:26 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Proverbs 20:16 Take the garment of one who puts up collateral for a stranger; and hold him in pledge for a wayward woman.
- Amos 2:8 and they lay themselves down beside every altar on clothes taken in pledge; and in the house of their God they drink the wine of those who have been fined.
- Deuteronomy 24:6 No man shall take the mill or the upper millstone as a pledge, for he takes a life in pledge.
- Deuteronomy 24:10-13 When you lend your neighbor any kind of loan, you shall not go into his house to get his pledge. You shall stand outside, and the man to whom you lend shall bring the pledge outside to you. If he is a poor man, you shall not sleep with his pledge. You shall surely restore to him the pledge when the sun goes down, that he may sleep in his garment and bless you. It shall be righteousness to you before Yahweh your God.
- Deuteronomy 24:17 You shall not deprive the foreigner or the fatherless of justice, nor take a widow’s clothing in pledge;
- Job 24:3 They drive away the donkey of the fatherless, and they take the widow’s ox for a pledge.
- Proverbs 22:27 If you don’t have means to pay, why should he take away your bed from under you?
- Ezekiel 18:7 and has not wronged any, but has restored to the debtor his pledge, has taken nothing by robbery, has given his bread to the hungry, and has covered the naked with a garment;
- Ezekiel 18:16 hasn’t wronged any, hasn’t taken anything to pledge, hasn’t taken by robbery, but has given his bread to the hungry, and has covered the naked with a garment;
- Job 22:6 For you have taken pledges from your brother for nothing, and stripped the naked of their clothing.
- Job 24:9 There are those who pluck the fatherless from the breast, and take a pledge of the poor,
- Ezekiel 33:15 if the wicked restore the pledge, give again that which he had taken by robbery, walk in the statutes of life, committing no iniquity; he will surely live. He will not die.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (9 sources)
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John Trapp 1656 · Public Domain Exo 22:26 If thou at all take thy neighbour’s…
Exo 22:26 If thou at all take thy neighbour’s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down:
Ver. 26, 27. Thy neighbour’s raiment.] Meant only of his bedclothes, tegumentum nocturnum; without which he cannot comfortably rest in the night.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Thy neighbour’s; to wit, that is poor, as appears…
Thy neighbour’s; to wit, that is poor, as appears by comparing this with the next verse, where he is supposed to have but one garment, and with Deu 24:12,13.
By that the sun goeth down; because he speaks of such raiment or covering wherein he used to sleep, Exo 22:27. But you are not to think that the creditor would every morning take, and every night redeliver his pledge; and therefore this is rather a prohibition to take any such thing for a pledge as a man hath great and daily need of, by this argument, that if he did take it, he could not keep it. Compare Deu 24:6.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Thou shalt not revile the gods,.... Meaning not the…
Thou shalt not revile the gods,.... Meaning not the idols of the Gentiles, which they reckon gods, and worship as such; which is the sense of Philo, and some others, particularly Josephus (i), who, to curry favour with the Roman emperors given to idolatry, has from hence inserted the following among the laws given to Moses;"let no man blaspheme the gods, which other cities think are such, nor rob strange sacred places, nor receive a gift dedicated to any deity;''but this cannot be the sense of the text, being contrary to Deu 12:2 nor can it be thought that care should be taken, lest the honour of the Heathen deities should be detracted from; but civil magistrates, the judges of the land, and the like, are meant, who are powers ordained of God, are in his stead, and represent him, and therefore respect should be shown them; nor should they be treated with any degree of slight and contempt, which may discourage and intimidate them, and deter them from the execution of their office: the Targum of Jonathan interprets them of judges very rightly, agreeably to Psa 82:1 and so Aben Ezra says,"they are the judges and the priests, the sons of Levi, with whom the law is:"
nor curse the ruler of thy people whether civil or ecclesiastic; the last mentioned Jewish writer intend of the king, who is the supreme ruler in things civil, and ought to be honoured and loved, served and obeyed, and not hated and cursed, no, not secretly, not in the bedchamber, nor in the thought of the heart, since not only the thing is criminal but dangerous; it is much if it is not discovered, and then ruin follows upon it, Ecc 10:20. The Apostle Paul applies it to the high priest among the Jews, who was the ruler in sacred things, Act 23:5 and may be applicable to the prince of the sanhedrim, or chief in the grand court of judicature; and even to all dignified persons, who ought not to be spoken ill of, and to be abused in the execution of their office, and especially when they perform well.
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(i) Antiqu. l. 4. c. 8. sect. 10. Contr. Apion. 1. 2. c. 33.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 26. If thou - take thy neighbour's raiment…
Verse 26. If thou - take thy neighbour's raiment to pledge] It seems strange that any pledge should be taken which must be so speedily restored; but it is very likely that the pledge was restored by night only, and that he who pledged it brought it back to his creditor next morning. The opinion of the rabbins is, that whatever a man needed for the support of life, he had the use of it when absolutely necessary, though it was pledged. Thus he had the use of his working tools by day, but he brought them to his creditor in the evening. His hyke, which serves an Arab as a plaid does a Highlander, (See Clarke on Ex 12:34), was probably the raiment here referred to: it is a sort of coarse blanket, about six yards long, and five or six feet broad, which an Arab always carries with him, and on which he sleeps at night, it being his only substitute for a bed. As the fashions in the east scarcely ever change, it is very likely that the raiment of the Israelites was precisely the same with that of the modern Arabs, who live in the very same desert in which the Hebrews were when this law was given. How necessary it was to restore the hyke to a poor man before the going down of the sun, that he might have something to repose on, will appear evident from the above considerations. At the same time, the returning it daily to the creditor was a continual acknowledgment of the debt, and served instead of a written acknowledgment or bond; as we may rest assured that writing, if practised at all before the giving of the law, was not common: but it is most likely that it did not exist.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain The law regarding pledges is expanded, Deu 24:6, Deu…
The law regarding pledges is expanded, Deu 24:6, Deu 24:10-13.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain If thou at all take thy neighbour's raiment to…
If thou at all take thy neighbour's raiment to pledge, &c.--From the nature of the case, this is the description of a poor man. No Orientals undress, but, merely throwing off their turbans and some of their heavy outer garments, they sleep in the clothes which they wear during the day. The bed of the poor is usually nothing else than a mat; and, in winter, they cover themselves with a cloak--a practice which forms the ground or reason of the humane and merciful law respecting the pawned coat.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 26. garment] mantle (Heb. salmâh), the large rectangular piece…
26. garment] mantle (Heb. salmâh), the large rectangular piece of cloth described in the note on Exo_12:34; perhaps the only article that a poor man would have to offer as a pledge, as well as his only covering by night (v. 27). The mantle might be retained by the debtor, in order that he might sleep in it himself: see Deu_24:12. A garment was a common pledge: see not only Amo_2:8, Job_22:6, already quoted, but also Pro_20:16 = Pro_27:13. The poor still sleep in Palestine in their ordinary clothes (L. and B. i. 54, 99, iii. 89); cf. Shaw, Travels in Barbary and the Levant (1738), p. 290 (cited by Kn.).
26, 27. A garment taken in pledge to be returned before sun-down. Cf. Ḥamm. § 241. Comp. Deu_24:6; Deu_24:10-13, where other limitations are placed on the arbitrary power of the creditor. Loans on interest are forbidden, in Dt. (Deu_23:19 f.) not less than here (v. 25): but loans on the security of a pledge are permitted, under certain provisos checking harsh or arbitrary action on the part of the creditor; he is not, for instance, to enter the house of the debtor to choose his own pledge, or to take in pledge an article necessary to life, such as the domestic hand-mill. For pledges given on a large scale as security for a loan, see Neh_5:3 (where houses and vineyards were, as we should say in such a case, mortgaged), 5 (children). Allusions to abuses in the exaction or retention of pledges are contained in Amo_2:8, Eze_18:12; Eze_18:16 (contrast v. 7), Exo_33:15, Job_22:6; Job_24:3; Job_24:9.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (26, 27) Thy neighbour’s raiment.—The simlah, or salmah, here…
(26, 27) Thy neighbour’s raiment.—The simlah, or salmah, here translated “raiment,” was the large flowing outer raiment, elsewhere called beged, which was commonly of woollen, and corresponded to the abba of the modern Arabs. It was a warm wrapper, and has sometimes been compared to a Scotch plaid. The poor Israelite did not much want it by day; but needed it as a blanket by night—a practice known to many modern tribes of Arabs. The present passage forbids the retention of this garment as a pledge during the night, and seems to imply a continuous practice of pledging the simlah by day, and being allowed to Enjoy the use of it, nevertheless, as a nocturnal covering.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain If thou take at all thy neighbour"s raiment to…
If thou take at all thy neighbour"s raiment to pledge. Lending upon pledge, the business of our modern pawnbrokers, was not forbidden by the Jewish law; only certain articles of primary necessity were forbidden to be taken, as the handmill for grinding flour, or either of its mill-stones. (Deu_24:6) Borrowing upon pledge was practised largely in the time of Nehemiah, and led to very ill results. See Nehemiah ch. 5. Thou shalt deliver it unto him by that the sun goeth down. The reason is given in the next verse. As it could not have been worth while to take the pledge at all, if it was immediately to have been given back for good, we must suppose a practice of depositing the garment during the day, and being allowed to have it out at night.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.