If the thief is found [caught] while breaking in, and is struck and killed, there is no liability for his blood.

If a thief be found breaking in, and be smitten that he die, there shall no blood be shed on his account.

If the thief be found breaking in, and he be struck (by the owner) and die, he (the owner) has no blood [liability, the thief coming with intent to kill the owner if necessary, and "If one comes to kill you, arise and kill him!"]

If the sun shone on him, there is liability for his blood. He must make full restitution. If he does not have [the means to do so], he shall be sold [as a slave to pay] for his theft.

If the sun be risen upon him, there shall be blood shed on his account. He should make full restitution; if he have nothing, then he shall be sold for his theft.

If the sun shone upon him [i.e., If it is obvious that the thief would not kill him (as in the instance of a father stealing from a son)], he (the thief) "has blood" [i.e., he is regarded as a "live man," and one who kills him is a murderer.] Pay shall he [the thief] pay [for what he stole (but he is not to be put to death)]. If he lacks it, he is to be sold for his theft.

If the stolen article is found in his hand [possession], whether it is an ox, donkey or sheep, he must pay two live animals.

If the theft be at all found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double.

If the theft be found in his hand [i.e., in his possession, he neither having slaughtered it nor sold it], from ox to ass, to lamb [(all objects are included)], living (animals) [or their value, and not dead animals], double shall he pay.

If he damages a field or vineyard with his animal—he lets his livestock loose, and [or] it feeds in another’s field—from his [own] prime field and prime vineyard he must compensate [the owner].

If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man’s field; of the best of his field, and of the best of his vineyard, shall he make restitution

If a man take his beast into a field or a vineyard and he send his beast [and it tread, causing damage] or ravage [by the "tooth"] in the field of another, then the best of his (the animal owner's) field and the best of his vineyard shall he pay [if he wishes to pay him in land].

If a fire goes out of control and finds [catches on] thorns, and then consumes bound or standing grain or a field, full restitution must be made by the one who started the fire.

If fire break out, and catch in thorns, so that the sheaves, or the standing corn, or the field, be consumed; he that kindled the fire shall surely make restitution.

If fire go out [even of itself] and it find thorns, and there be consumed [by the progress of the fire in the thorns] sheaves, or the standing corn, or the field, [his furrow being singed so that it has to be re-plowed], pay shall he pay, he that lights the fire [even though he lights it in his own property and it moves of itself by means of the thorns].

If a man gives his neighbor money or articles to safeguard and they are stolen from the house of the [watch]man, if the thief is found, he must pay double.

If a man shall deliver to his neighbour money or vessels to keep, and it be stolen out of the man’s house; if the thief be found, he shall pay double.

If a man give to his neighbor money or vessels to watch [without pay], and it be stolen from the house of the man [(this being the latter's claim)], if the thief is found, he shall pay double [to the owner].

If the thief is not found, the owner of the house [the watchman] must come before the judges [Beis Din], [to swear] that he did not lay a hand on his neighbor’s possessions [for his personal use].

If the thief be not found, then the master of the house shall be brought to the judges, to swear that he has not put his hand to his neighbour’s goods.

If the thief not be found, then the master of the house [where the article had been deposited] shall draw near to the judges [to deliberate with the owner and to swear to him] that he has not sent his hand against his neighbor's deposit.

In every question of dishonesty whether it involves an ox, a donkey, a sheep, a garment, or anything that was [allegedly] lost of which [a witness] says, “This is it!” the claims of both parties must be brought to the judges. The one whom the judges find guilty, must pay double restitution to his neighbor.

For all manner of trespass, whether it be for ox, for ass, for sheep, for a garment, or for any manner of lost thing, of which one can say, This is it, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double to his neighbour.

For every matter of offense, [where he is found to have lied under oath, witnesses testifying that he himself stole it, and the judges incriminating him on their testimony], for an ox, for an ass, for a lamb, for a garment, for every lost object about which he [the witness] will say that it is this [whereunto you swore that it was stolen, and, behold, you have it], unto the judges, [who shall cross-examine the witnesses,] shall come the matter of both, [and] whom the judges shall incriminate [i.e., the watcher, if he is found guilty], shall pay double to his neighbor.

If a man gives his neighbor, a donkey, an ox, a sheep, or any animal for safeguarding; and it dies, or is injured, or is captured, and there is no eyewitness,

If a man deliver to his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or be driven away, no man seeing it:

If a man give to his neighbor an ass or an ox or a lamb or any beast to watch [for pay], and it die [naturally] or be broken or seized [by robbers], no one seeing [to testify to this],

an oath to Adonoy shall be between them, that he [the watcher] did not lay his hand on his neighbor’s possession [for his personal use]. The owner must accept it [the oath], and [the watcher] need not make restitution.

then shall an oath of the Lord be between them both, that he has not put his hand to his neighbour’s goods; and the owner of it shall accept this, and he shall not make it good.

the oath of the L-rd shall be between both, that he (the watcher) did not send his hand against the deposit of his neighbor [to use it for himself (for if he did, and it afterwards met with mischance, he is liable)], and its owner shall accept [the oath], and he [the watcher] shall not pay.

But if it was indeed stolen from him, he must make restitution to its owner.

But if it be stolen from him, he shall make restitution to its owner.

And if it were stolen from him, he shall pay its owner.

If it was torn apart [killed by wild beasts], he [the watcher] must provide witnesses. He then need not pay for that which was torn apart.

If it be torn in pieces, then let him bring it as evidence; he shall not make good that which was torn.

If it were torn [by a wild beast], let him bring witnesses [to that effect and thereby free himself of liability]. For the torn (beast) [(which he could not save, as when it was torn by a lion)] he shall not pay.

If a man borrows something from his neighbor, and it becomes broken or dies; if the owner is not [involved] with him, he [the borrower] must make full restitution.

And if a man borrow aught of his neighbour, and it be hurt, or die, its owner not being with it, he shall surely make it good.

And if a man borrow from his neighbor and it be broken or die, its owner not being with (i.e., engaged by) him [the borrower, in his work], pay shall he (the borrower) pay.

If the owner is [involved] with him, then he [the borrower] need not make restitution. If it was hired, it [the ox] comes in its rental price.

But if its owner be with it, he shall not make it good: if it be a hired thing, it came for his hire.

If its owner were with him [whether in the same work (as the animal) or some other work, even if he were not with him at the time of breaking or death], he (the borrower) shall not pay. If it (the animal) were hired, it came by its hire [into the hands of the hirer, who, paying for it, (unlike the borrower), is not liable for mischance. (There is a difference of opinion as to whether he is to be regarded as an unpaid watcher or as a paid one.)]

If a man seduces a virgin who is not betrothed, and lies with her; he must give the dowry to acquire her as his wife.

And if a man seduce a virgin that is not betrothed, and lie with her, he shall pay the bride price for her to be his wife.

And if a man entice a virgin who is not betrothed and he lie with her, he shall endower her unto himself as a wife [i.e., he shall write her a kethubah (a marriage contract) and marry her.]

If her father utterly refuses to give her to him, he must give [the father] the weight of silver equal to the dowry usually given to virgins.

If her father utterly refuse to give her to him, he shall pay money according to the marriage price of virgins.

If her father refuse to give her to him, money shall he pay [fifty shekels] as per the indemnity for the [ravished] virgins (see Deuteronomy 22:29)].

You shall not allow a witch to live.

Thou shalt not suffer a witch to live.

A witch you shall not allow to live, [but you shall kill her, or him, as the case may be, (in beth-din)].

Whoever lies with an animal must be put to death.

Whoever cohabits with a beast shall surely be put to death.

Anyone who lies with a beast [either actively or passively] shall be put to death [by stoning].

Whoever slaughters to a god must be condemned [to die]. [Sacrifices may be offered] to Adonoy alone.

He that sacrifices to any god, save to the Lord only, he shall be utterly destroyed.

One who slaughters [(or performs any inner Temple service, like slaughtering) to idolatry shall be put to death — only to the L-rd alone!

You must not abuse or oppress a stranger, for you were strangers in the land of Egypt.

Thou shalt neither vex a stranger, nor oppress him: for you were strangers in the land of Miżrayim.

And a stranger [from another land] you shall not taunt and you shall not oppress him [by theft], for you were strangers in the land of Egypt [and are equally vulnerable to taunting].

You must not mistreat any widow or orphan.

You shall not afflict any widow, or fatherless child.

Every widow and orphan you shall not afflict. [All men are intended; it is just that "widow and orphan" are more vulnerable to affliction.]

If you do mistreat him [them], when he cries out to Me, I will indeed hear his cry.

If thou at all afflict them, and they cry to me, I will surely hear their cry;

If you afflict him, [you will receive your just deserts]; for if he but cry out to Me, I will hear his cry.

Then I will cause My anger to flare, and I will kill you by the sword. Your wives will become widows and your children will be orphans.

and my anger shall be inflamed, and I will kill you with the sword; then your wives shall be widows, and your children fatherless.

And My wrath shall burn and I shall kill you by the sword, and your wives will be widows, and your children, orphans [There will be no witnesses to your death, and your wives will not be able to remarry or your sons to inherit you.]

When you lend money to My people, to the poor person who is with [among] you, do not act toward him as a [demanding] creditor. Do not place the burden of interest upon him.

If thou lend money to any of my people that is poor by thee, thou shalt not be to him as a creditor, neither shall you lay upon him interest.

When you lend money, [lend it, preferentially, in this order:] My people [before heathens], the poor man [before the relatively wealthier] with you [in your city, before the poor of other cities]. Do not be to him as a creditor [Do not be severe in demanding payment. If you know that he is without means, act towards him as if you had not lent him.] Do not impose interest (neshech) upon him, [neshech — "biting." Interest is like the biting of a snake. It begins with an almost imperceptible wound and then "swells" up to one's head.]

If you take your neighbor’s garment as security, you must return it to him till sunset;

If thou at all take thy neighbour’s garment for a pledge, thou shalt deliver it to him by sundown:

If you take as a pledge the garment of your neighbor [after the time for repayment of the loan arrives and he does not pay], until the setting of the sun return it to him. [Scripture here speaks of a day garment, which is not needed at night. (Restore it for the day and you may take it again at night.)]

For this alone is his covering, the garment [to cover] his skin. With what shall he lie down [to sleep]? If it happens that he cries out to Me, I will hear [his cry] for I am gracious.

for that is his only covering, it is his garment for his skin: in what shall he sleep? and it shall come to pass, when he cries to me, that I will hear; for I am gracious.

For it is his solitary covering, [his outer garment]; it is his shirt for his skin [his inner garment]. On what shall he lie? [This includes his couch (as having to be returned for the day.)] And it shall be, if he cries out to Me, I shall hear; for I am gracious.

Do not curse judges. Do not curse a leader of your people.

Thou shalt not revile the judges, nor curse the ruler of thy people.

Elohim you shall not curse [(an exhortation against cursing G-d and against cursing a judge)], and a prince in your people you shall not curse.

[Your offering of] the fullness [of your newly ripened produce] and of your terumah-offering’s you must not delay. The first-born of your sons, you shall give to Me.

Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give to me.

Your fullness [the obligation that is incumbent upon you when your produce has fully ripened, i.e., bikkurim (first fruits)] and your dema (terumah) you shall not delay [you are not to change the order of their separation. You are not to take terumah before bikkurim or ma'aser before terumah]. The first-born of your sons you shall give to Me [(Redeem him from the Cohein for five sela'im)].

You must do likewise with your oxen and with your sheep. Seven days it shall remain with its mother. On the eighth day you must give it to Me.

In like manner shalt thou do with thy oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.

Thus shall you do with your ox, with your sheep [i.e., Just as a human bechor is redeemed after thirty days, so the bechor of small cattle (e.g., sheep) is to be looked after for thirty days and then given to the Cohein.] Seven days shall it be with its mother [(an exhortation to the Cohein not to sacrifice it before the eighth day)]; on the eighth day you may give it to Me.

You shall be men of holiness to Me, and you must not eat flesh that was torn off in the field. Throw it to the dog.

And you shall be holy men to me: neither shall you eat any meat that is torn of beasts in the field; you shall cast it to the dogs.

And [if] men of holiness [i.e., If you separate yourselves from abominations of neveilah and treifah], you shall be unto Me [i.e., you shall be Mine; if not, you shall not be Mine.] And flesh torn [by a predatory animal from a live clean animal] in the field [(not necessarily the field, "the field" being the common instance)] you shall not eat; to the dog you shall throw it [or you may sell it to a heathen ("the dog" being mentioned to indicate that it takes precedence to selling and also that "the Holy One Blessed be He does not withhold the reward of any creature" (see 11:7)].