GEBible — Godless Engineer's Bible App
“If fire breaks out, and catches in thorns so that the shocks of grain, or the standing grain, or the field are consumed; he who kindled the fire shall surely make restitution.
“If a man delivers to his neighbor money or stuff to keep, and it is stolen out of the man’s house, if the thief is found, he shall pay double.
Exodus 22:6-7 sits inside this longer paragraph.
“If fire breaks out, and catches in thorns so that the shocks of grain, or the standing grain, or the field are consumed; he who kindled the fire shall surely make restitution.
“If a man delivers to his neighbor money or stuff to keep, and it is stolen out of the man’s house, if the thief is found, he shall pay double. If the thief isn’t found, then the master of the house shall come near to God, to find out whether or not he has put his hand on his neighbor’s goods. For every matter of trespass, whether it is for ox, for donkey, for sheep, for clothing, or for any kind of lost thing, about which one says, ‘This is mine,’ the cause of both parties shall come before God. He whom God condemns shall pay double to his neighbor.
“If fire breaks out, and catches in thorns so that the shocks of grain, or the standing grain, or the field are consumed; he who kindled the fire shall surely make restitution.
“If a man delivers to his neighbor money or stuff to keep, and it is stolen out of the man’s house, if the thief is found, he shall pay double.
If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed therewith; he that kindled the fire shall surely make restitution.
If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man’s house; if the thief be found, let him pay double.
(22-5) If fire break out, and catch in thorns, so that the shocks of corn, or the standing corn, or the field are consumed; he that kindled the fire shall surely make restitution.
(22-6) If a man deliver unto his neighbour money or stuff to keep, and it be stolen out of the man's house; if the thief be found, he shall pay double.
The laws of the Torah, each cited and shown as a primary source.
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John Trapp 1656 · Public Domain On vv6–7 Exo 22:6 If fire break out, and catch in…
Exo 22:6 If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed [therewith]; he that kindled the fire shall surely make restitution.
Ver. 6. Or the field.] The stubble.
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 On vv6–7 He that kindled the five, whether wilfully for such…
He that kindled the five, whether wilfully for such a purpose, or carelessly in such a time or place as was dangerous.
He shall surely make restitution; which if he were not able to do, it is probable he was to be sold for it, as in like cases was provided.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v7 These laws are,
These laws are,
I. Concerning trusts, Exo 22:7-13. If a man deliver goods, suppose to a carrier to be conveyed, or to a warehouse-keeper to be preserved, or cattle to a farmer to be fed, upon a valuable consideration, and if a special confidence be reposed in the person they are lodged with, in case these goods be stolen or lost, perish or be damaged, if it appear that it was not by any fault of the trustee, the owner must stand to the loss, otherwise he that has been false to this trust must be compelled to make satisfaction. The trustee must aver his innocence upon oath before the judges, if the case was such as afforded no other proof, and they were to determine the matter according as it appeared. This teaches us, 1. That we ought to be very careful of every thing we are entrusted with, as careful of it, though it be another's, as if it were our own. It is unjust and base, and that which all the world cries shame on, to betray a trust. 2. That there is such a general failing of truth and justice upon earth as gives too much occasion to suspect men's honesty whenever it is their interest to be dishonest. 3. That an oath for confirmation is an end of strife, Heb 6:16. It is called an oath for the Lord (Exo 22:11), because to him the appeal is made, not only as to a witness of truth, but as to an avenger of wrong and falsehood. Those that had offered injury to their neighbour by doing any unjust thing, yet, it might be hoped, had not so far debauched their consciences as to profane an oath of the Lord, and call the God of truth to be witness to a lie: perjury is a sin which natural conscience startles at as much as any other. The religion of an oath is very ancient, and a plain indication of the universal belief of a God, and a providence, and a judgment to come. 4. That magistracy is an ordinance of God, designed, among other intentions, to assist men both in discovering rights disputed and recovering rights denied; and great respect ought to be paid to the determination of the judges. 5. That there is no reason why a man should suffer for that which he could not help: masters should consider this, in dealing with their servants, and not rebuke that as a fault which was a mischance, and which they themselves, had they been in their servants' places, could not have prevented.
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II. Concerning loans, Exo 22:14, Exo 22:15. If a man (suppose) lent his team to his neighbour, if the owner was with it, or was to receive profit for the loan of it, whatever harm befel the cattle the owner must stand to the loss of: but if the owner was so kind to the borrower as to lend it to him gratis, and put such a confidence in him as to trust it from under his own eye, then, if any harm happened, the borrower must make it good. Let us learn hence to be very careful not to abuse any thing that is lent us; it is not only unjust, but base and disingenuous, inasmuch as it is rendering evil for good; we should much rather choose to lose ourselves than that any should sustain loss by their kindness to us. Alas, master! for it was borrowed, Kg2 6:5.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6–7 If fire break out,.... Even though of itself, as…
If fire break out,.... Even though of itself, as Jarchi interprets it:
and catch in thorns a thorn hedge or fence, with which cornfields might be en closed:
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so that the stacks of corn, or the standing corn, or the field, be consumed therewith; whether it be corn cut down, bound up in sheaves, and laid up in heaps or stacks, or whether it be yet growing, and not fully ripe, at least not cut down, or any other fruits of the field; if the fire that takes the thorns which are near them should reach to those, and kindle upon them and destroy them:
he that kindleth the fire, shall surely make restitution: that is, though he kindles the fire upon his own ground, yet being careless of it, it breaks out without his intention and design, and catches hold on a thorn hedge between him and his neighbour's field, and so spreads itself to the corn there, whether standing or in stacks, or to other fruits either lying or growing there; now, though he did not kindle the fire in the corn, and among the stacks or heaps of fruit in his neighbours field, yet, for his carelessness in not looking after the fire he had kindled in his own field, he was to make good all the damages his neighbour sustained hereby: the Jewish canons relating to this affair are these;"if a man kindles a fire by the hands of a deaf man, or a fool, or a child, he is free by human judgment, but he is bound by the judgment of heaven (that is, to make restitution); if he kindles it by the hand of a knowing and understanding man, he is bound; one brings fire and another "afterwards" brings wood, he that brings the wood is bound; one brings wood and another "afterwards" brings fire, he that brings the fire is bound; "after that", another comes and blows the flame (or fire), he is bound; "but if" the wind blows it they are all free; he that kindles fire and it consumes wood or stones, or dust, he is bound, as it is said, Exo 22:6 "if fire break out", &c. if the fire passes over a fence four cubits high, or a public road, or a river, he is free (n);''those two things last mentioned, feeding on another man's field and fire, with the ox and the pit, observed in the preceding chapter, are with the Misnic doctors (o), the four fathers' fountains, or sources of damages.
(n) Bartenora in Misn. Gittin, c. 5. sect. 4. (o) Ib. c. 1. sect. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6–7 He that designed only the burning of thorns might…
He that designed only the burning of thorns might become accessary to the burning of corn, and should not be held guiltless. If the fire did mischief, he that kindled it must answer for it, though it could not be proved that he designed the mischief. Men must suffer for their carelessness, as well as for their malice. It will make us very careful of ourselves, if we consider that we are accountable not only for the hurt we do, but for the hurt we occasion through inadvertency.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6–7 Verse 6. If fire break out] Mr. Harmer observes…
Verse 6. If fire break out] Mr. Harmer observes that it is a common custom in the east to set the dry herbage on fire before the autumnal rains, which fires, for want of care, often do great damage: and in countries where great drought prevails, and the herbage is generally parched, great caution was peculiarly necessary; and a law to guard against such evils, and to punish inattention and neglect, was highly expedient. See Harmer's Observat., vol. iii., p. 310, &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6–7 Exo 22:6. He that designed only the burning of…
Exo 22:6. He that designed only the burning of thorns might become accessary to the burning of corn, and should not be held guiltless. If the fire did mischief, he that kindled it must answer for it, though it could not be proved that he designed the mischief. Men must suffer for their carelessness, as well as for their malice. It will make us very careful of ourselves, if we consider that we are accountable, not only for the hurt we do, but for the hurt we occasion through inadvertency.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v6 If fire break out, and catch in thorns--This refers…
If fire break out, and catch in thorns--This refers to the common practice in the East of setting fire to the dry grass before the fall of the autumnal rains, which prevents the ravages of vermin, and is considered a good preparation of the ground for the next crop. The very parched state of the herbage and the long droughts of summer, make the kindling of a fire an operation often dangerous, and always requiring caution from its liability to spread rapidly.
stacks--or as it is rendered "shocks" (Jdg 15:5; Job 5:26), means simply a bundle of loose sheaves.
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 On vv6–7 6. Damage done by fire spreading accidentally to another…
6. Damage done by fire spreading accidentally to another man’s field. In this case compensation according to the damage done in sufficient, as no blame, or malice, attaches to the person who kindled the fire.
break out] lit. go forth (Num_21:28), i.e. spread from the place in which it originated—being blown, for instance, by the wind. Contrast in v. 5 let the burning spread, viz. through culpable neglect.
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thorns] such as were used to form a ‘hedge’ about fields (cf. Isa_5:5 a, Sir_28:24).
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 On vv6–7 (6) If fire break out, and catch in thorns.—In…
(6) If fire break out, and catch in thorns.—In the East, as elsewhere—e.g., Italy (Virg. Georg., i. 84) and England—it is customary at certain seasons to burn the weeds and other refuse of a farm, which, is collected for the purpose into heaps, and then set on fire. Such fires may spread, especially in the dry East, if care be not taken, and cause extensive damage to the crops, or even the corn-heaps of a neighbour. The loss in such cases was to fall on the man who lit the fire.
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 On vv6–7 If fire break out. It is usual in the…
If fire break out. It is usual in the East (as in England) to burn the weeds on a farm at certain seasons of the year. When this is done, there is always a danger, in the dry parched-up Eastern lands, of the fire spreading, and carotid watch has to be kept. If this watch were neglected, a neighbour"s sheaves or standing corn might be seriously damaged or even destroyed. The law punished such carelessness, by requiring the man who had kindled the fire to make restitution.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6–7 If fire break out.
Exo_22:6
If fire break out.
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Responsibility for actions
In the twenty-second chapter of Exodus the rights of property are defended, and the text before us may be considered as the law of fire insurance under the Mosaic dispensation. The law was a constant lesson to the people on their vast responsibility for the consequences of their conduct. Gods law thus showed that Omnipotence identified itself with every just claim, and would insist on compensation for every wrong inflicted.
I. This ancient law brings into view the general doctrine of liability for the consequences of our actions and neglect. Nothing is more difficult than to raise in most mens minds a vivid sense of the widespreading results of their own character and conduct. They readily acknowledge the responsibility of others, but not their own. Men never take so modest a view of their own individuality, as when the object is to set forth the insignificance of their own contribution to the evil that is in the world. But such calculations are founded on a gross delusion. The most commonplace sinner has a power of mischief in him which might sadden the blessed as they look at it.
II. The dormant sense of liability for the consequences of our conduct ought surely to be awakened by considering how we hold other men responsible in common life.
II. The right conception of judgment to come is the bringing to the consciousness of the finite the knowledge of the infinite in this regard. This, hast thou done. He who subverts the faith or the conscience of one soul subverts in effect the faith and conscience of all souls, and their blood will I require at the watchmans hand.
IV. These considerations should impress the mind with a new sense of the infinite bearings of our thoughts, words, and actions; and should make us swift to hear, slow to speak, slow to wrath. Let to-day be the day of salvation by becoming the day of judgment, for if we would judge ourselves, we should not be condemned with the world. (E. White.)
The penalty of carelessness
Learn--
1. To be careful of your neighbours material, intellectual, and spiritual interests, and do not damage them by a careless word or action.
2. In order that these interests may not be invaded, put a strong check on those loose and vagrant so-called interests of your own.
3. In order to prevent any possibility of the transgression of these interests, see that those passions of avarice, envy, and revenge which cause so much mischief in the world, are quenched.
4. If these interests are invaded, render a frank, manly, and ample restitution.
(1) Confess your fault.
(2) In the case of loss make it up.
(3) In the case of injury to character, let the acknowledgment be co-extensive with the slander.
(4) Let those who have been injured forgive as they hope to be forgiven. (J. W. Burn.)
No trifling with bread
This is right. The Bible really builds upon granite bases; there is nothing merely fanciful in this legislation. This is sound common-sense, and common-sense in the long run wins the esteem and confidence of the world. No man may trifle with bread. Bad enough to burn down any kind of property; but to consume stacks of corn is to commit murder with both hands; to light the standing corn when it waves in the fields is to thrust a knife, not into one heart, but into the very life of society. How can restitution be made? It cannot be made. You cannot replace corn; money bears no relation to corn; corn is not an arithmetical quantity. Destroyed bread is destroyed life. Who destroys bread? He who makes poison of it; he who turns it into a drink that takes away the reason and deposes the conscience of men. He who holds back the bread-stuff until the time of famine that he may increase his own riches by an enhanced market value is not a political economist, unless, under such circumstances, a political economist is a heartless murderer. And if it is wicked to set fire to corn, is it a light or frivolous matter to set fire to convictions, faiths--the bread-stuff of the soul? Is he guiltless who takes away the bread of life, the bread sent down from heaven? Is he a pardonable incendiary who burns down the altar which was a stairway to the light, or reduces to ashes the Church which was a refuge in the day of storm? (J. Parker, D. D.)
Who kindled the fire
This statute had a peculiar necessity in such a hot, dry country as Palestine, where there was a peculiar danger from accidental conflagrations. If a man burned over his stubble field, it was necessary, before the dry grass was lighted, to see that the wind was in the right quarter, and every precaution taken that the flames should not kindle upon the property of a neighbour. The sound principle that underlies this law is that men must suffer for the evil they do through thoughtless recklessness, as well as for what they do with malicious intent.
1. If I invite a group of young men in my house to surround a card-table, I may simply design to furnish them an hours amusement. But perhaps a lust for gambling may lie latent in some young mans breast, and I may quicken it into life by my offer of a temptation. There is fire in that pack of cards. And I deliberately place that fire amid the inflammable passions of that youthful breast. On me rest the consequences of that act, as well as upon him whom I lead into temptation. The motive does not alter the result by one iota.
2. Among social virtues none is more popular than that of hospitality. When bountifully practised toward the needy, it rises to the dignity of a Christian grace. And ordinary hospitalities may be set to the credit of a generous spirit. But here is the master or mistress of a house who spread their table with a lavish provision for the entertainment of their evening guests. Among the abundant viands of that table the lady of the house places the choicest brands of Madeira wine, and on a side-board she sets out a huge bowl of inviting punch. And among the invited guests of the evening comes a man who has promised the wife of his early love that be will never again yield to his awful appetite, and turn their sweet home into a hell. He sees the tempter in that accursed punch-bowl, and is pressed very courteously to take a glass. The fire catches in the dry thorns in an instant. He drinks. He goes reeling into his own door that night, and his whole household is in a flame of excitement and terror, and agony and shame. Now, who kindled that fire? Let her who put the bottle to her neighbours lips make answer.
3. The artillery of this Divine law against incendiarism has a wide range. It is pointed against that social nuisance, the slanderer. Behold how great a matter his little fire kindleth. The utterance of evil reports may be well likened to playing with fire.
4. This law against incendiarism applies to every utterance of spiritual error and infidelity. He who utters a devilish suggestion to corrupt the innocence of chastity sets fire to passion, and becomes the incendiary of a soul. He who scatters a pernicious literature comes under the same condemnation. He who sows scepticism, by tongue or pen, sets fire to the standing corn of righteous opinion. Beware how you play with the sparks of falsehood. Beware how you play with the fire of wicked suggestion, that may kindle a blaze of sin in anothers heart. (T. L. Cuyler, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v7 Exo_22:8-9. Judges.] See Critical Note on Exo_21:6.
CRITICAL NOTES.—
Exo_22:8-9. Judges.] See Critical Note on Exo_21:6.
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SUGGESTIVE COMMENTS ON THE VERSES
THE SANCTITY OF HUMAN TRUSTS.—Exo_22:7-13
This paragraph recognises the sanctity of trust reposed on the principles—
1. of neighbourliness;
2. of trade.
I. If a man entrusted property, Exo_22:7, “money or stuff,” which it was impossible or inconvenient to keep himself, to his neighbour, the trustee was responsible for its safety.
1. If it was stolen and the thief discovered, of course the thief was punished.
2. But if the thief escaped, the holder, either as negligent or guilty, was fined double its value. From Exo_22:9, however, it would appear that the judges had some discretion in the matter.
II. In the case of any beast, lent presumably for the purposes of trade, being hurt or lost.
1. If upon oath the borrower declared his innocence and proved his carefulness, that was deemed sufficient.
2. But if stolen, as careless, he had to make restitution.
3. Or if slain by wild beasts, and the carcase were produced, then, as his courage and vigilance were not at fault, he was released from responsibility.
III. But the responsibility must be submitted to judicial examination and decision, Exo_22:9. Thus guarding on the one hand recklessness, and on the other unreasonable exactions.
Application.—“Bear ye one another’s burdens, and so fulfil,” not only the law of Moses, but “the law of Christ.”
i. On the one hand—
(1.) Be neighbourly (Luk_6:30, &c.).
(2.) Take the same care of the matters in which you have obliged your neighbours, as you do of your own. If he has entrusted his goods to you, protect them. If his secrets, do not divulge them. If his liberty or character, through previous service of yours, do not threaten them. If the guardianship of his defenceless children, do not neglect them. ii. On the other hand, if your neighbour has obliged you—
(1.) Do not impose on his good nature.
(2.) Don’t suspect that, if your interests have been damaged because it was his interest to damage them, he has done so.
(3.) In ordinary cases, unless you have good reason for the contrary, take his word.
(4.) Don’t make him suffer for circumstances over which he had no control. The whole subject it full of interest to masters and servants, employers and employed.—J. W. Burn.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Divine Enactments! Exo_22:1-31.
(1) There is a world of difference between a stained glass window and a kaleidoscope. Their relative values are very different, and so is their structure. The pieces of variegated glass are flung anyhow, for the prism to arrange; whereas, those employed in the window are all arranged to give a beautiful, effective, and abiding impression. These separate enactments are not strung together haphazard. On the contrary, they are chords divinely arranged to produce harmony in the world, and give forth strains of Divine adoration in their observance.
(2) If one side of a tree grows, and the other does not, the tree acquires a crooked form. It may be fruitful, but it cannot be beautiful. God would have humanities and nationalities, theocracies and individualities, both rich in the beauties of holiness and the fruits of righteousness. The unequal growth of the Christian graces is undesirable; hence the numerous Divine precautions to make them alike fair, fragrant, and fruitful.
“Stern lawgiving! yet thou dost wear
The Godhead’s most benignant grace;
Flowers laugh before thee on their beds;
And fragrance in thy footing treads;
Thou dost preserve the stars from wrong.”
—Wordsworth.
Honesty! Exo_22:9.
(1) Entrusted! A writer in the “Sunday at Home,” alluding to the honesty of the Malays in the Dutch Indies, says that his business required frequent absences, during which he left his house in their care. Before setting out, he gave the key of his bureau to the mandoor, and told him to take care of the money it contained. He says he never found a single farthing amissing—that sometimes returning late, the servant would be found sleeping close to the bureau for its greater security—and that during all the time he passed in the island, he had no occasion to complain of the theft of any article.
(2) Lost! Not far from St. Petersburgh lived a poor woman, whose only livelihood arose from the visits of a few shipmasters on their way to the capital. One of these left behind a sealed bag of money; which the woman put away in her cupboard till it should be claimed. Years rolled on; and though often in great want, the bag of gold still remained sacredly intact. Seven years afterwards, some shipmasters were again staying at her house, when one of them remarked that he would never forget the town they were then visiting, for he had years before lost a sealed bag of 700 roubles. The poor woman overhearing the remark, said, “Would you know it by the seal?” The shipmaster pointed to a seal hanging by his watch-chain; and the bag was at once produced and restored to its rightful owner.
“An honest man is still an unmoved rock,
Washed whiter, but not shaken with the shock.”
—Davenport.
Trust-Restitution! Exo_22:9.
(1) Recently & lady went to parison on a visit, entrusting her house and furniture to a friend, on whose honesty she relied. Unfortunately the confidence was misplaced; and during her absence, articles of considerable value were removed. On her return, the discovery was made, and the person guilty of so contemptible a breach of trust arraigned. The judge ordered him to restore all the objects of vertu which he had purloined, and to suffer a term of imprisonment for his breach of trust.
(2) A poor widow entrusted the title-deeds of some properly, left by her husband, to a solicitor, in whom she had confidence. Her trust was, however, grossly abused, as he retained the deeds on the plea of some false debt due by the husband. After long and persistent endeavours to obtain recovery of the documents, but in vain, the defrauded widow was advised to apply to the Lord Chancellor. On inquiry, the judge decided that the dishonest lawyer must either deliver up the title-deeds and make restitution for their retention, or be struck off the roll of solicitors.
“Justice has her laws,
That will not brook infringement; in all time,
All circumstances, all state, in every clime,
She holds aloft the same avenging sword.”
—Percival.
Conscience-Restitution! Exo_22:12. Gray mentions that as a gentleman in London entered his house, he found a well-dressed female sitting on the stairs. She asked pardon for the liberty she had taken, saying that she had taken refuge for a few minutes in his house from a mad dog. On hearing her story, he gave her some refreshment before she left. In the evening, his wife missed her gold watch—it having been purloined by the forenoon visitor. Fifteen years afterwards, the watch was returned, with a note from the. thief. It stated that the Gospel had recently changed her heart, and that in consequence she desired to return the watch to its rightful owner.
“Conscience! It is a dangerous thing.
It made me once
Restore a purse of gold.”
—Shakespeare.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6–7 If a fire breaks out and spreads in thorns
If a fire breaks out and spreads in thorns
"If someone starts a fire and it spreads in thorns"
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spreads in thorns
"moves along the ground through dry plants"
stacked grain
This is grain that has been cut and tied in bundles. "bundled grain" or "harvested grain"
standing grain
This is grain that has not been cut, but it is ready to be harvested.
a field is consumed
"fire consumes a field" or "fire destroys a field"
must surely make restitution
"must certainly pay for the grain that the fire destroyed"
translationWords
grain
consume
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.