Exodus 22:11

22:11 then there will be an oath to the Lord ¹  between the two of them, that he has not laid his hand on his neighbor’s goods, and its owner will accept this, and he will not have to pay.

Leviticus 5:1

Additional Sin Offering Regulations

5:1 “‘When a person sins ²  in that he hears a public curse against one who fails to testify ³  and he is a witness (he either saw or knew what had happened ⁴ ) and he does not make it known, ⁵  then he will bear his punishment for iniquity. ⁶ 

Proverbs 30:9

30:9 lest I become satisfied and act deceptively ⁷ 

and say, “Who is the Lord?”

Or lest I become poor and steal

and demean ⁸  the name of my God.

[22:11]  ¹ tn The construct relationship שְׁבֻעַת יְהוָה (shÿvu’at yÿhvah, “the oath of Yahweh”) would require a genitive of indirect object, “an oath [to] Yahweh.” U. Cassuto suggests that it means “an oath by Yahweh” (Exodus, 287). The person to whom the animal was entrusted would take a solemn oath to Yahweh that he did not appropriate the animal for himself, and then his word would be accepted.

[5:1]  ² tn Heb “And a person when he sins.” Most English versions translate this as the protasis of a conditional clause: “if a person sins” (NASB, NIV).

[5:1]  ³ tn The words “against one who fails to testify” are not in the Hebrew text, but have been supplied to make sense of the remark about the “curse” (“imprecation” or “oath”; cf. ASV “adjuration”; NIV “public charge”) for the modern reader. For the interpretation of this verse reflected in the present translation see J. Milgrom, Leviticus (AB), 1:292-97.

[5:1]  ⁴ tn The words “what had happened” are not in the Hebrew text, but are implied.

[5:1]  ⁵ tn Heb “and hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.”

[5:1]  ⁶ tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment (for the iniquity)” reflects the use of the word “iniquity” to refer to the punishment for iniquity (cf. NRSV, NLT “subject to punishment”). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).

[30:9]  ⁷ tn The verb כָּחַשׁ (kakhash) means “to be disappointing; to deceive; to fail; to grow lean.” In the Piel stem it means “to deceive; to act deceptively; to cringe; to disappoint.” The idea of acting deceptively is illustrated in Hos 9:2 where it has the connotation of “disowning” or “refusing to acknowledge” (a meaning very close to its meaning here).

[30:9]  ⁸ tn The Hebrew verb literally means “to take hold of; to seize”; this produces the idea of doing violence to the reputation of God.