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David Guzik · Citado em PreceptAustin
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Guzik - Pagans had a custom of branding the slave with the name or the sign of the owner. Paul referred to himself as just such a slave in Galatians 6:17: From now on, let no one trouble me, for I bear in my body the marks of the Lord Jesus. Paul was a slave for life to Jesus. In Ps 40:6 we read "Sacrifice and meal offering You have not desired; My ears You have opened (Heb - karah - dug, pierced); Burnt offering and sin offering You have not required." The writer of Hebrews quoted this verse in Hebrew 10:5-7 as referring to the words of Jesus to His Father. Henry
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Guzik - Some think that the Bible is responsible for slavery. The opposite is true; slavery existed long before Israel or Moses. The Bible is responsible for the elimination of slavery, not its establishment. The ideas of man-stealing and life-long servitude—the concepts many have of slavery—simply do not apply to the practice of slavery in the Old Testament. Normally, slavery was: (1) Chosen or mutually arranged (2) Of limited duration and (3) Highly regulated There were four basic ways a Hebrew might become a slave to another Hebrew. In extreme poverty, they might sell their liberty (Leviticus 25:39). A father might sell a daughter as a servant into a home with the intention that she would eventually marry into that family (Exodus 21:7). In the case of bankruptcy, a man might become servant to his creditors (2 Kings 4:1). If a thief had nothing with which to pay proper restitution (Exodus 22:3–4).
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Guzik - God said also that unpunished murderers defiled the land: Moreover you shall take no ransom for the life of a murderer who is guilty of death, but he shall surely be put to death … So you shall not pollute the land where you are; for blood defiles the land, and no atonement can be made for the land, for the blood that is shed on it, except by the blood of him who shed it. Therefore do not defile the land which you inhabit, in the midst of which I dwell; for I the LORD dwell among the children of Israel. (Numbers 35:31, 33–34). The principle that unpunished murders defile a land is a sobering, humbling thought among Americans, were so many are murdered and few are brought to justice for those murders. We see this law play out in the reign of King Solomon when he had several people killed for lack of loyalty (1 Ki 2:12-27) Now the news came to Joab, for Joab had followed Adonijah (WHOM SOLOMON HAD EXECUTED), although he had not followed Absalom. And Joab fled to the tent of the LORD and took hold of the horns of the altar. 29 It was told King Solomon that Joab had fled to the tent of the LORD, and behold, he is beside the altar. Then Solomon sent Benaiah the son of Jehoiada, saying, “Go, fall upon him.” 30 So Benaiah came to the tent of the LORD and said to him, “Thus the king has said, ‘Come out.’” But he said, “No, for I will die here.” And Benaiah brought the king word again, saying, “Thus spoke Joab, and thus he answered me.” 31 The king said to him, “Do as he has spoken and fall upon him and bury him, that you may remove from me and from my father’s house the blood which Joab shed without cause. 32 “The LORD will return his blood on his own head, because he (JOAB) fell upon two men more righteous and better than he and killed them with the sword, while my father David did not know it: Abner the son of Ner, commander of the army of Israel, and Amasa the son of Jether, commander of the army of Judah. 33 “So shall their blood return on the head of Joab and on the head of his descendants forever; but to David and his descendants and his house and his throne, may there be peace from the LORD forever.” 34 Then Benaiah the son of Jehoiada went up and fell upon him and put him to death, and he was buried at his own house in the wilderness.(1 Ki 2:28-34) Related Resources: Who was Adonijah in the Bible? What was the true issue between Adonijah and Solomon over Abishag? Who was Joab in the Bible? | GotQuestions.org What is the story of Abner and Joab Exodus 21:15 "He who strikes his father or his mother shall surely be put to death. NET Exodus 21:15 "Whoever strikes his father or his mother must surely be put to death. NLT Exodus 21:15 "Anyone who strikes father or mother must be put to death. ESV Exodus 21:15 "Whoever strikes his father or his mother shall be put to death. LXE Exodus 21:15 Whoever smites his father or his mother, let him be certainly put to death. KJV Exodus 21:15 And he that smiteth his father, or his mother, shall be surely put to death. NIV Exodus 21:15 "Anyone who attacks his father or his mother must be put to death. ASV Exodus 21:15 And he that smiteth his father, or his mother, shall be surely put to death. CSB Exodus 21:15 "Whoever strikes his father or his mother must be put to death. NKJ Exodus 21:15 "And he who strikes his father or his mother shall surely be put to death. NRS Exodus 21:15 Whoever strikes father or mother shall be put to death. YLT Exodus 21:15 'And he who smiteth his father or his mother is certainly put to death. De 21:18-21 27:24 Pr 30:11,17 1Ti 1:9 Exodus 21 Resources - Multiple Sermons and Commentaries PENALTY FOR STRIKING PARENTS IS DEATH! He who strikes his father or his mother shall surely be put to death - Strike implies an attack with considerable force. This is the opposite of the fifth commandment in Ex 20:12 and here instead of prolonging one's life, the penalty is shortening one's life. Note that the Septuagint helps understand the dynamic translates strikes with tupto/typto in the present tense indicating that this was not an isolated episode but reflected repeated rebellious behavior. And like leaven, this needed to be removed from the community. There were no special rules for "minors" or "juveniles" as we have in our society today, and thus they were punished as if they were adults. Deuteronomy 21:18-21 “If any man has a stubborn and rebellious son who will not obey his father or his mother, and when they chastise him, he will not even listen to them, 19 then his father and mother shall seize him, and bring him out to the elders of his city at the gateway of his hometown. 20“They shall say to the elders of his city, ‘This son of ours is stubborn and rebellious, he will not obey us, he is a glutton and a drunkard.’ 21“Then all the men of his city shall stone him to death; so you shall remove the evil from your midst, and all Israel will hear of it and fear.
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Guzik - This is a subtle yet important difference between slavery as it was (and is) commonly practiced and slavery as regulated in the Bible. Most slavery (ancient and modern) was actually a form of kidnapping—the taking and imprisoning of a person against their will. As regulated in the Bible (and as practiced in some other ancient cultures), slavery was received willingly (usually as payment for debt) or, in the case of war, was an alternative to death. In ancient Israel, other cultures were not kidnapped and enslaved (as was the practice in the African slave trade). Or he is found in his possession - Literally “and he is found in his hand," which makes me think of the idiom "caught red-handed." The point is that the kidnapper was caught before he could sell his captive. Shall surely be put to death - This would surely put a damper on men's temptation to kidnap another Hebrew! Exodus 21:17 "He who curses his father or his mother shall surely be put to death. NET Exodus 21:17 "Whoever treats his father or his mother disgracefully must surely be put to death. NLT Exodus 21:17 "Anyone who dishonors father or mother must be put to death. ESV Exodus 21:17 "Whoever curses his father or his mother shall be put to death. LXE Exodus 21:17 He that reviles his father or his mother shall surely die. KJV Exodus 21:17 And he that curseth his father, or his mother, shall surely be put to death. NIV Exodus 21:17 "Anyone who curses his father or mother must be put to death. ASV Exodus 21:17 And he that curseth his father or his mother, shall surely be put to death. CSB Exodus 21:17 "Whoever curses his father or his mother must be put to death. NKJ Exodus 21:17 "And he who curses his father or his mother shall surely be put to death. NRS Exodus 21:17 Whoever curses father or mother shall be put to death. YLT Exodus 21:17 'And he who is reviling his father or his mother is certainly put to death. He who curses his father, Lev 20:9 De 27:16 Pr 20:20 30:11,17 Mt 15:3-6 Mk 7:10,11 Exodus 21 Resources - Multiple Sermons and Commentaries CURSING PARENTS A CAPITAL CRIME Parallel passages: Leviticus 20:9 ‘If there is anyone who curses his father or his mother, he shall surely be put to death; he has cursed his father or his mother, his bloodguiltiness is upon him. Deuteronomy 27:16 ‘Cursed is he who dishonors his father or mother.’ And all the people shall say, ‘Amen.’ Deuteronomy 21:18-21 “If any man has a stubborn and rebellious son who will not obey his father or his mother, and when they chastise him, he will not even listen to them, 19 then his father and mother shall seize him, and bring him out to the elders of his city at the gateway of his hometown. 20 “They shall say to the elders of his city, ‘This son of ours is stubborn and rebellious, he will not obey us, he is a glutton and a drunkard.’ 21 “Then all the men of his city shall stone him to death; so you shall remove the evil from your midst, and all Israel will hear of it and fear. He who curses his father or his mother shall surely be put to death - Cursing is the antithesis of honoring one's parents in Ex 20:12+. There is an interesting play on Hebrew words here for honor in Ex 20:12 is kabad which means to weigh heavily, whereas the Hebrew verb qalal for cursing means to regard lightly or make light of. So instead of honoring their parents, they dishonor them, treating them "lightly" or with contempt. The passage however does not specifically state how a child curses his parents. However as explained below this is not a casual curse word spoken against the parents but reflects habitual rebellion (see present tense below). This passage is quoted in part by Jesus in Matthew 15:4 and Mark 7:10 (see below). The reason the punishment was so serious is because this type of behavior was considered to be an expression of rebellion against God's authority. And since the family was the basic unit of a society, it was critical that it's integrity be stringently maintained. It is easier to see this in the Septuagint which translates curse with the verb katalogeo which literally means to speak evil of and in the present tense indicates that this was the son's habitual, ongoing behavior. He was continually using unjustified and abusive language against his parents. Katalogeo is used by Jesus in the NT (note one begins "God said" and the other "Moses said" indicating that what Moses said was the Word of God)... Matthew 15:4 “For God said, ‘HONOR YOUR FATHER AND MOTHER,’ (QUOTING Ex 20:12) and, ‘HE WHO SPEAKS EVIL (katalogeo in present tense) OF FATHER OR MOTHER IS TO BE PUT TO DEATH.’ (QUOTING Ex 21:17). Mark 7:10 “For Moses said, ‘HONOR YOUR FATHER AND YOUR MOTHER’; and, ‘HE WHO SPEAKS EVIL (katalogeo in present tense) OF FATHER OR MOTHER, IS TO BE PUT TO DEATH’; Alan
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Guzik - The Law of Moses also had a built-in protection for the rights of the child, according to Deuteronomy 21:18–21. This passage states that the parent did not have the right to carry out this punishment, but they were required to bring the accused child before the elders and judges of the city. This meant that the parent—against all contemporary custom—did not have the absolute power of life and death over their children. As a practical matter, the judges of Israel rarely if ever administered the death penalty in such cases, yet the child was held accountable. Douglas Stuart - Most likely this law envisions a situation in which someone would not merely in a moment of rage say to his parents something like "I wish you were dead!" but would publicly, perhaps by an oath spoken in the name of Yahweh, assert that he wanted never again to have anything to do with his parents and would not respect or serve them any longer as their child, wishing only harm for them. Thus the curser would, carrying out the curse, neither obey his parents nor care for them in their old age as was the expected duty but would openly declare something to the effect that he wanted them "out of the way. Such behavior was sufficiently outrageous that God would not tolerate its continuation within the covenant community, and he therefore declared it a capital crime. (New American Commentary – Volume 2: Exodus) Question: "Does the Bible really say that parents should have their rebellious children stoned?" Answer: This is one of those “Yes, but…” questions that require serious explaining. Leviticus 20:9 says, “If there is anyone who curses his father or his mother, he shall surely be put to death; he has cursed his father or his mother, his bloodguiltiness is upon him.” First, a note on the last part of the verse. “His bloodguiltiness is upon him” basically means that he brought this punishment on himself. He knew what he was supposed to do, and he didn’t do it. Also, it is important to remember that the Mosaic Law was for God’s covenant people, Israel, living in a theocracy. The Old Testament Law is not in force today (Romans 10:4; Galatians 3:23–25; Ephesians 2:15). Deuteronomy 21:18–21 expands on the law: If any man has a stubborn and rebellious son who will not obey his father or his mother, and when they chastise him, he will not even listen to them, then his father and mother shall seize him, and bring him out to the elders of his city at the gateway of his home town. And they shall say to the elders of his city, “This son of ours is stubborn and rebellious, he will not obey us, he is a glutton and a drunkard.” Then all the men of his city shall stone him to death; so you shall remove the evil from your midst, and all Israel shall hear of it and fear. The context of a passage is crucial to understanding what it means. Taking these two verses by themselves, one could come away with a negative attitude toward God and His Word. In the Leviticus passage, this law is part of a section dealing with egregious sins, sins that would tear a nation and family apart. The trespass in question was not a casual, slip-of-the-tongue curse, but a deep-seated rebellion, an ongoing attitude of hatred that had to be dealt with severely. In other words, the punishment was not for minor infractions but for determined defiance. There are several things to keep in mind about this particular sin and about the law: The sin was ongoing and continuous. Deuteronomy 21:18 indicates that the punishment was only meted out after a persistent refusal to heed both father and mother and after all discipline had failed. The parents have tried to deal with their son in a loving, firm way, but nothing worked. It was deep-seated sin. Verse 20 specifies that the son is stubborn in his rebellion. Not only is he recalcitrant, “he is a glutton and a drunkard.” This is not a case of a child who misses curfew or plays ball in the house. This was a true menace, a child who is causing trouble in society and grieving his parents, possibly to the point of endangering them physically and financially. The punishment was not an impulsive act of anger or vengeance. Verse 19 says that the city elders had to oversee the case and determine the guilt of the child. It is only after the elders pronounced a sentence of death that the execution could take place. The law did not allow an angry parent to arbitrarily stone a child. A modern equivalent of this is when a parent sees news footage of his child committing a crime and subsequently turns the child in to the police. If parents know their child is acting in a way that endangers society, they are responsible to obey the civil authorities and report the crime. The punishment was designed to preserve the nation. As verse 21 explains, the reason for this law was to purge evil from society and act as a deterrent to further rebellion. Israel was a nation chosen by God to be holy (Exodus 20:6). God gave the Israelites three types of laws: judicial, moral, and ceremonial. This is a judicial law. A child who was actively and deliberately rejecting the laws of the land needed to be punished judicially. Which brings us to the last and most important factor: Rebellion against one’s parents is direct rebellion against God. The 5th Command is to honor one’s father and mother (Exodus 20:12). Parents are a God-ordained authority. Disobedience to parents is disobedience to God (Ephesians 6:1-3). Throughout the Bible, there are only a handful of things we are told to fear: God (Proverbs 1:7) and parents (Leviticus 19:3) are among them. The law requiring rebellious children to be stoned to death was meant for extreme cases to protect God’s people. It would have been heartbreaking for parents to bear the responsibility of initiating such severe measures. However, the Bible never records this law being enforced. (Source: GotQuestions.org) Exodus 21:18 "If men have a quarrel and one strikes the other with a stone or with his fist, and he does not die but remains in bed, NET Exodus 21:18 "If men fight, and one strikes his neighbor with a stone or with his fist and he does not die, but must remain in bed, NLT Exodus 21:18 "Now suppose two men quarrel, and one hits the other with a stone or fist, and the injured person does not die but is confined to bed. ESV Exodus 21:18 "When men quarrel and one strikes the other with a stone or with his fist and the man does not die but takes to his bed, LXE Exodus 21:18 And if two men revile each other and smite the one the other with a stone or his fist, and he die not, but be laid upon his bed; KJV Exodus 21:18 And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed: NIV Exodus 21:18 "If men quarrel and one hits the other with a stone or with his fist and he does not die but is confined to bed, ASV Exodus 21:18 And if men contend, and one smite the other with a stone, or with his fist, and he die not, but keep his bed; CSB Exodus 21:18 "When men quarrel and one strikes the other with a stone or his fist, and the injured man does not die but is confined to bed, NKJ Exodus 21:18 "If men contend with each other, and one strikes the other with a stone or with his fist, and he does not die but is confined to his bed, NRS Exodus 21:18 When individuals quarrel and one strikes the other with a stone or fist so that the injured party, though not dead, is confined to bed, YLT Exodus 21:18 'And when men contend, and a man hath smitten his neighbour with a stone, or with the fist, and he die not, but hath fallen on the bed; If men have a quarrel: Ex 21:22 Ex 2:13 De 25:11 2Sa 14:6 a stone: Ex 21:20 Nu 35:16-24 Exodus 21 Resources - Multiple Sermons and Commentaries QUARRELING LEADING TO FIGHTING If men have a quarrel - The Septuagint has loidoreo in present tense depicting this as ongoing hurling of verbal abuse at each other, reviling, reproaching, and shouting insults. This is a setting in which anger begins to boil over and the verbal volleys become physical volleys, so to speak. And one strikes the other with a stone or with his fist, and he does not die but remains in bed - The fight does not kill one party but does result in serious injury so they cannot work. The one who "won the fight" (so to speak) would end up being the loser. See Ex 21:19. Exodus 21:19 if he gets up and walks around outside on his staff, then he who struck him shall go unpunished; he shall only pay for his loss of time, and shall take care of him until he is completely healed. NET Exodus 21:19 and then if he gets up and walks about outside on his staff, then the one who struck him is innocent, except he must pay for the injured person's loss of time and see to it that he is fully healed. NLT Exodus 21:19 If he is later able to walk outside again, even with a crutch, the assailant will not be punished but must compensate his victim for lost wages and provide for his full recovery. ESV Exodus 21:19 then if the man rises again and walks outdoors with his staff, he who struck him shall be clear; only he shall pay for the loss of his time, and shall have him thoroughly healed. LXE Exodus 21:19 if the man arise and walk abroad on his staff, he that smote him shall be clear; only he shall pay for his loss of time, and for his healing. KJV Exodus 21:19 If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed. NIV Exodus 21:19 the one who struck the blow will not be held responsible if the other gets up and walks around outside with his staff; however, he must pay the injured man for the loss of his time and see that he is completely healed. ASV Exodus 21:19 if he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed. CSB Exodus 21:19 if he can later get up and walk around outside leaning on his staff, then the one who struck him will be exempt from punishment. Nevertheless, he must pay for his lost work time and provide for his complete recovery. NKJ Exodus 21:19 "if he rises again and walks about outside with his staff, then he who struck him shall be acquitted. He shall only pay for the loss of his time, and shall provide for him to be thoroughly healed. NRS Exodus 21:19 but recovers and walks around outside with the help of a staff, then the assailant shall be free of liability, except to pay for the loss of time, and to arrange for full recovery. YLT Exodus 21:19 if he rise, and hath gone up and down without on his staff, then hath the smiter been acquitted; only his cessation he giveth, and he is thoroughly healed. walks around outside on his staff: 2Sa 3:29 Zec 8:4 Exodus 21 Resources - Multiple Sermons and Commentaries COMPENSATION FOR THE INJURED PARTY If he gets up and walks around outside on his staff - This describes the one previously bedridden now able to walk about on a crutch, indicating he was recovering from the injury. Then he who struck him shall go unpunished - There would be no physical punishment for the "winner" of the fight. He shall only pay for his loss of time, and shall take care of him until he is completely healed - The winner of the fight "must compensate his victim for lost wages and provide for his full recovery." In other words he had to reimburse him for his lost wages while recovering and for medical expenses incurred during his recovery. Guzik - These laws of compensation for personal injury have parallels in the Code of Hammurabi and in Hittite Laws. Exodus 21:20 "if a man strikes his male or female slave with a rod and he dies at his hand, he shall be punished. NET Exodus 21:20 "If a man strikes his male servant or his female servant with a staff so that he or she dies as a result of the blow, he will surely be punished. NLT Exodus 21:20 "If a man beats his male or female slave with a club and the slave dies as a result, the owner must be punished. ESV Exodus 21:20 "When a man strikes his slave, male or female, with a rod and the slave dies under his hand, he shall be avenged. LXE Exodus 21:20 And if a man smite his man-servant or his maid-servant, with a rod, and the party die under his hands, he shall be surely punished. KJV Exodus 21:20 And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished. NIV Exodus 21:20 "If a man beats his male or female slave with a rod and the slave dies as a direct result, he must be punished, ASV Exodus 21:20 And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall surely be punished. CSB Exodus 21:20 "When a man strikes his male or female slave with a rod, and the slave dies under his abuse, the owner must be punished. NKJ Exodus 21:20 "And if a man beats his male or female servant with a rod, so that he dies under his hand, he shall surely be punished. NRS Exodus 21:20 When a slaveowner strikes a male or female slave with a rod and the slave dies immediately, the owner shall be punished. YLT Exodus 21:20 'And when a man smiteth his man-servant or his handmaid, with a rod, and he hath died under his hand -- he is certainly avenged; strikes: Ex 21:26,27 De 19:21 Pr 29:19 Isa 58:3,4 he shall: Ge 9:6 Nu 35:30-33 punished: Heb. avenged, Ge 4:15,24 Nu 35:19 Ro 13:4 Exodus 21 Resources - Multiple Sermons and Commentaries DIVINE JUSTICE FOR STRIKING A SLAVE if a man strikes his male or female slave with a rod - This verse is a bit surprising for it indicates that under the Law, God allowed slaves to be beaten with a rod! God allowed application of discipline but not deadly force! And he dies at his hand He shall be punished - Probably better translated "avenged," (ESV) which means to inflict punishment or penalty in return for wrong act, afflicting punishment in retaliation. The idea is to suffer vengeance. As discussed below, the pagan culture granted no rights to slaves and to invoke punishment on the master was unheard of in the ancient world. Pagan slavery did not treat people as human beings, but God's law changed that cruel pattern of thinking and considered the slave as a person created in His image! The point is that Israel was to be a holy nation and that holy mandate extended down to the humane, just, and kind treatment of slaves, which would serve to distinguish Israel from the pagan practices for treating (mistreating) slaves. How he would be punished or avenged is not stated. Currid comments that "Obviously the master will be subject to the death penalty, as described in verse 12 above." Punished (05359)(naqam from verb form naqam = to avenge or take vengeance) is the act of taking revenge (harming someone in retaliation for something harmful that they have done). It refers to punishment inflicted or retribution exacted for an injury or wrong and can refer to punishment beyond what is physical. Naqam is translated in the Septuagint in this verse with ekdikeo (ek = out or from + dike = right, justice; see cognates = ekdikesis and ekdikos) which literally means that which proceeds from justice. The idea is to vindicate one's right or to do one justice. Question: "Why does the Bible allow slave owners to beat their slaves? Answer: Exodus 21:20–21 says, “Anyone who beats their male or female slave with a rod must be punished if the slave dies as a direct result, but they are not to be punished if the slave recovers after a day or two, since the slave is their property.” Why did the Mosaic Law allow for slave owners to beat their slaves? The obvious answer is that, in the social structure of ancient Israel, physical punishment was considered the appropriate response for acts of disobedience and rebellion. The text does not specifically say that the corporal punishment has to be for some form of disobedience; however, based on the larger Old Testament context, it is safe to assume that slave masters were not allowed carte blanche authority to do whatever they wanted to their slaves. In Exodus 21, slave owners are limited in what they can do: if the master goes too far and the slave dies, the master will be punished. If the Old Testament Law is followed consistently, then the punishment for the slave owner might even include the death penalty for murder. Of course, if a master beats his slave and the slave is unable to work for some time, the master has punished himself by losing the work he might have received from the slave. The implication here is that it is in the master’s best interest not to be too severe. Exodus 21:20–21 is certainly troubling to people with modern sensitivities. Modern people in the free world have come to view autonomous personal freedom as the highest form of good and anything that curtails personal freedom as the ultimate evil. People may be tempted to read a passage like Exodus 21:20–21 and charge God with moral evil. Such charges need to be challenged, for slavery is not the only area where modern sensitivities and biblical guidelines clash—abortion and homosexuality are two other flashpoints. The danger on this issue is that most Christians would agree that slavery is morally reprehensible. There are two distinct approaches in formulating an answer to why the Bible allows for slavery, and the outcome will be determined by what a person accepts as the authority. The first approach goes something like this: Slavery is morally reprehensible in all situations. The Bible allows slavery. Therefore the Bible is an unreliable moral guide. In this case, current moral sensitivities are the authority, and the Bible is measured against those sensibilities. The second goes something like this: The Bible is a reliable moral guide. The Bible allows slavery. Therefore slavery cannot be morally reprehensible in all situations. In this case, the Bible is the final authority, and modern thinking about right and wrong has to be adjusted to accommodate what we find in the Bible. Slavery has been a fact of human existence for almost as long as the human race has been in existence. Physical punishment to enforce compliance has been part of slavery for just as long. Corporal punishment has also been used in situations other than slavery. For example, physical chastisements were commonly employed as punishment for crimes committed and for the enforcing of discipline in the military. We are not so far removed from the time when brutal physical punishment was administered and accepted by almost everyone as legitimate. In the British Navy, flogging for disobedience or insubordination was common until the mid-19th century, and caning was used until the mid-20th century. In some places, such as Singapore, caning is still an official form of punishment for certain crimes. The Bible does not forbid slavery, nor does it demand that every slave owner who wants to please God must immediately emancipate his slaves. Instead, the Bible at every turn calls for a treatment of slaves that would have been more humane than any found in the culture at large. The very idea that a master could be punished in any way for killing a slave would have been scandalous at the time Moses gave the Law. The culture at large made no attempt to grant slaves any rights. Slaves in Egypt or Moab, for example, were afforded no such protection. Earlier in the same chapter, kidnapping for the purpose of slavery is condemned and the death penalty enjoined: “Anyone who kidnaps someone is to be put to death, whether the victim has been sold or is still in the kidnapper’s possession” (Exodus 21:16). (Ironically, the death penalty is another area where modern people assume their moral sensitivity is superior to God’s!) Furthermore, we must not make the mistake of equating slavery in ancient Israel with antebellum slavery in the United States. If the biblical dictates regarding slavery, including the regulations found in Exodus 21:16, 20–21, had been enforced in Western nations in the 1800s, then slavery in the United States would have been very different. The regulations regarding slaves in Exodus 21, far from being inhumane, would have been far more humane and protective of the slave in Israel than in any of the surrounding nations. (Gotquestions.org) Exodus 21:21 "If, however, he survives a day or two, no vengeance shall be taken; for he is his property. NET Exodus 21:21 However, if the injured servant survives one or two days, the owner will not be punished, for he has suffered the loss. NLT Exodus 21:21 But if the slave recovers within a day or two, then the owner shall not be punished, since the slave is his property. ESV Exodus 21:21 But if the slave survives a day or two, he is not to be avenged, for the slave is his money. LXE Exodus 21:21 But if the servant continue to live a day or two, let not the master be punished; for he is his money. KJV Exodus 21:21 Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money. NIV Exodus 21:21 but he is not to be punished if the slave gets up after a day or two, since the slave is his property. ASV Exodus 21:21 Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money. CSB Exodus 21:21 However, if the slave can stand up after a day or two, the owner should not be punished because he is his owner's property. NKJ Exodus 21:21 "Notwithstanding, if he remains alive a day or two, he shall not be punished; for he is his property. NRS Exodus 21:21 But if the slave survives a day or two, there is no punishment; for the slave is the owner's property. YLT Exodus 21:21 only if he remain a day, or two days, he is not avenged, for he is his money. Lev 25:45,46 Exodus 21 Resources - Multiple Sermons and Commentaries This verse is difficult to interpret dogmatically. If, however, he survives a day or two, no vengeance shall be taken - The implication (comparing preceding passage Ex 21:20) is that God was not specifically prohibiting a master from striking his slave (see note above). The NET renders it "However, if the injured servant survives one or two days, the owner will not be punished, for he has suffered the loss." Guzik has an interesting comment - The idea was that if the victim did not die immediately, it was evidence that he was struck with the intention of discipline and not murder. Additionally, if the slave died through this unintentional attack, the loss of property was thought to be penalty enough to the master. Currid on the other hand comments that "If the slave survives for a day or more, then the master will not be put to death—the intention of the master clearly was not to kill the slave. This does not mean the lord goes unpunished (see commentary on 21:26–27). It simply means he will not be sentenced to capital punishment." (Ibid) For he is his property - He refers to the slave's master or owner. NLT - "for he has suffered the loss." The point would be that the master/owner receives as his punishment, the loss of the productivity by the slave! NET Note - It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property—he suffers the loss. Exodus 21:22 "If men struggle with each other and strike a woman with child so that she has a miscarriage, yet there is no further injury, he shall surely be fined as the woman's husband may demand of him, and he shall pay as the judges decide. NET Exodus 21:22 "If men fight and hit a pregnant woman and her child is born prematurely, but there is no serious injury, he will surely be punished in accordance with what the woman's husband demands of him, and he will pay what the court decides. NLT Exodus 21:22 "Now suppose two men are fighting, and in the process they accidentally strike a pregnant woman so she gives birth prematurely. If no further injury results, the man who struck the woman must pay the amount of compensation the woman's husband demands and the judges approve. ESV Exodus 21:22 "When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the woman's husband shall impose on him, and he shall pay as the judges determine. LXE Exodus 21:22 And if two men strive and smite a woman with child, and her child be born imperfectly formed, he shall be forced to pay a penalty: as the woman's husband may lay upon him, he shall pay with a valuation. KJV Exodus 21:22 If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine. NIV Exodus 21:22 "If men who are fighting hit a pregnant woman and she gives birth prematurely but there is no serious injury, the offender must be fined whatever the woman's husband demands and the court allows. ASV Exodus 21:22 And if men strive together, and hurt a woman with child, so that her fruit depart, and yet no harm follow; he shall be surely fined, according as the woman's husband shall lay upon him; and he shall pay as the judges determine. CSB Exodus 21:22 "When men get in a fight and hit a pregnant woman so that her children are born prematurely but there is no injury, the one who hit her must be fined as the woman's husband demands from him, and he must pay according to judicial assessment. NKJ Exodus 21:22 "If men fight, and hurt a woman with child, so that she gives birth prematurely, yet no harm follows, he shall surely be punished accordingly as the woman's husband imposes on him; and he shall pay as the judges determine. NRS Exodus 21:22 When people who are fighting injure a pregnant woman so that there is a miscarriage, and yet no further harm follows, the one responsible shall be fined what the woman's husband demands, paying as much as the judges determine. YLT Exodus 21:22 'And when men strive, and have smitten a pregnant woman, and her children have come out, and there is no mischief, he is certainly fined, as the husband of the woman doth lay upon him, and he hath given through the judges; If men struggle with each other: Ex 21:18 he shall pay as the judges decide: Ex 21:30 De 16:18 22:18,19 Meredith G Kline Lex Talionis and the Human Fetus - JETS 20, 1977 Wayne House - Exodus 21:22-25: Miscarriage or premature birth: WTJ 41 (1978): 108–23 Exodus 21 Resources - Multiple Sermons and Commentaries BRAWL RESULTING IN INJURY TO A PREGNANT WOMAN If men struggle with each other and strike a woman with child so that she has a miscarriage - Literally that she has a miscarriage (NRS, NAB, NJB) reads "her children have come out" phrasing used by the ESV. Several versions (NET, NLT, NIV, NKJ, GWN) interpret this not as a miscarriage (which would be death of the infant) but as premature birth (which would not necessarily result in death of the newborn). Yet there is no further injury, he shall surely be fined as the woman's husband may demand of him And he shall pay as the judges decide - The amount of the fine would be determined by the judges. NLT - "must pay the amount of compensation the woman's husband demands and the judges approve." Exodus 21:23 "But if there is any further injury, then you shall appoint as a penalty life for life, NET Exodus 21:23 But if there is serious injury, then you will give a life for a life, NLT Exodus 21:23 But if there is further injury, the punishment must match the injury: a life for a life, ESV Exodus 21:23 But if there is harm, then you shall pay life for life, LXE Exodus 21:23 But if it be perfectly formed, he shall give life for life, KJV Exodus 21:23 And if any mischief follow, then thou shalt give life for life, NIV Exodus 21:23 But if there is serious injury, you are to take life for life, ASV Exodus 21:23 But if any harm follow, then thou shalt give life for life, CSB Exodus 21:23 If there is an injury, then you must give life for life, NKJ Exodus 21:23 "But if any harm follows, then you shall give life for life, NRS Exodus 21:23 If any harm follows, then you shall give life for life, YLT Exodus 21:23 and if there is mischief, then thou hast given life for life, life for life: Nu 35:31 Meredith G Kline Lex Talionis and the Human Fetus - JETS 20, 1977 Wayne House - Exodus 21:22-25: Miscarriage or premature birth: WTJ 41 (1978): 108–23 Exodus 21 Resources - Multiple Sermons and Commentaries But if there is any further injury, then you shall appoint as a penalty life for life - This says that if the punishment must match the injury. It was meant to curtail to man’s natural desire for vengeance. So if there is loss of life, the payment required is lost of life of the guilty party. In other words if there was serious injury then "lex talionis" rule below would apply - "The punishment should fit the crime." Guzik - Our tendency is to want to do more against the offending party than what they did to us. This principle can apply to our modern practice of assessing huge punitive damages in lawsuits, and this law presents the principle that only the loss itself is to be compensated. Exodus 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, NET Exodus 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, NLT Exodus 21:24 an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot, ESV Exodus 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, LXE Exodus 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, KJV Exodus 21:24 Eye for eye, tooth for tooth, hand for hand, foot for foot, NIV Exodus 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, ASV Exodus 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, CSB Exodus 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, NKJ Exodus 21:24 "eye for eye, tooth for tooth, hand for hand, foot for foot, NRS Exodus 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, YLT Exodus 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, NAB Exodus 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, NJB Exodus 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, GWN Exodus 21:24 an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot, Ex 21:26,27 Lev 24:19,20 De 19:21 Jud 1:6,7 1Sa 15:33 Mt 5:38-40 7:2 Lu 6:38 Rev 16:6 Meredith G Kline Lex Talionis and the Human Fetus - JETS 20, 1977 Wayne House - Exodus 21:22-25: Miscarriage or premature birth: WTJ 41 (1978): 108–23 Exodus 21 Resources - Multiple Sermons and Commentaries LEX TALIONIS "LAW OF RETALIATION" This passage is a continuation of Ex 21:23 dealing with harm that comes to a mother or child. If there is harm the "law of retribution" comes into effect. In short, the punishment must "fit the crime." In other words, the crime is used as the "pattern" for the punishment. We have already seen this same principle with capital punishment in Ex 21:12 (cf Lev 24:17). Eye for eye, tooth for tooth, hand for hand, foot for foot - The principle of "eye for eye", etc, is that the punishment meted out must match the crime or injury and neither be too severe or too lenient. This is the earliest account we have of the Lex Talionis, law of like for like. Leviticus 24:20 is similar and adds "just as he has injured a man, so it shall be inflicted on him." A parallel account in Deuteronomy 19:21 adds "Thus you shall not show pity" indicating you should dispense the just punishment and not withhold punishment because you feel bad for their circumstances. Wiersbe on Lex Talionis - The Latin word talis means “such like” and gives us the English word “retaliate,” which means “to pay back in kind.” The lex talionis (law of retaliation) was a principle that kept people from taking revenge and requiring more punishment than the crime demanded, as it were, killing a mosquito with a cannon. This principle has been severely criticized by some as being “barbaric,” but it’s just the opposite. In an age when the legal system was developing, this law made sure that the punishment meted out by the judges was equal to the seriousness and severity of the crime, not more and not less. If the guilty aggressor blinded his enemy’s eye, then his own eye was blinded. Nothing could be fairer. If you broke your enemy’s finger and the court ordered you to be blinded, that wouldn’t be fair at all, because the sentence must fit the crime. The only time this principle was not enforced was when a master injured a slave, and the slave’s compensation was his or her freedom (Ex 21:26–27). (Be Delivered) Currid relates this law to Jesus' teaching in the Sermon on the Mount - In the Sermon on the Mount, Jesus makes the following statement: ‘You have heard that it was said, “An eye for an eye, and a tooth for a tooth.” But I say to you, do not resist him who is evil; but whoever slaps you on your right cheek, turn to him the other also. And if anyone wants to sue you, and take your shirt, let him have your coat also. And whoever shall force you to go one mile, go with him two. Give to him who asks of you, and do not turn away from him who wants to borrow from you’ (Matt. 5:38–42). The question is, did Jesus abrogate the application of the lex talionis, measure for measure, principle? Is it not to apply to societies since the coming of Christ? Did Jesus repeal this principle, thus leaving the question of judicial punishment wide open, and up to each society to decide? For example, does Jesus’ teaching forbid capital punishment as a penalty for murder—that is, a life for a life? It is likely that Jesus was not repealing the law of equivalence, but rather was repudiating the Pharisaic misinterpretation and misapplication of lex talionis. Many of the Hebrew leaders of the age were insisting upon the application of that principle so strictly that there was no room for compassion or mercy. Often, no matter what the circumstances or conditions, the Jewish leaders pronounced the most severe and harshest of judgements. In addition, the leaders not only applied lex talionis in judicial settings, but also in personal relationships. The principle had become very legalistic. Jesus was condemning their passion and zeal for punishment (Ibid) Related Resource: What is the law of retribution? Wikipedia - Lex Talionis Question - What does the Bible mean by "an eye for an eye"? Answer: The concept of “an eye for eye,” sometimes called jus talionis or lex talionis, is part of the Mosaic Law used in the Israelites’ justice system. The principle is that the punishment must fit the crime and there should be a just penalty for evil actions: “If there is serious injury, you are to take life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise” (Exodus 21:23–25). Justice should be equitable; excessive harshness and excessive leniency should be avoided. We have no indication that the law of “an eye for an eye” was followed literally; there is never a biblical account of an Israelite being maimed as a result of this law. Also, before this particular law was given, God had already established a judicial system to hear cases and determine penalties (Exodus 18:13–26)—a system that would be unnecessary if God had intended a literal “eye for an eye” penalty. Although capital crimes were repaid with execution in ancient Israel, on the basis of multiple witnesses (Deuteronomy 17:6), most other crimes were repaid with payment in goods—if you injured a man’s hand so that he could not work, you compensated that man for his lost wages. Besides Exodus 21, the law of “an eye for an eye” is mentioned twice in the Old Testament (Leviticus 24:20; Deuteronomy 19:21). Each time, the phrase is used in the context of a case being judged before a civil authority such as a judge. “An eye for an eye” was thus intended to be a guiding principle for lawgivers and judges; it was never to be used to justify vigilantism or settling grievances personally. In the New Testament, it seems the Pharisees and scribes had taken the “eye for an eye” principle and applied it to everyday personal relationships. They taught that seeking personal revenge was acceptable. If someone punched you, you could punch him back; if someone insulted you, he was fair game for your insults. The religious leaders of Jesus’ day ignored the judicial basis of the giving of that law. In the Sermon on the Mount, Jesus counters the common teaching of personal retaliation: “You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you . . .” (Matthew 5:38–39). Jesus then proceeds to reveal God’s heart concerning interpersonal relationships: “Do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. And if anyone wants to sue you and take your shirt, hand over your coat as well. If anyone forces you to go one mile, go with them two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you” (Matthew 5:39–42). In giving this “new” command, Jesus is not nullifying the Old Testament law (Matthew 5:17). Rather, He is separating the responsibility of the government (to punish evildoers justly) from the responsibility we all have on a personal level before God to love our enemies. We should not seek retribution for personal slights. We are to ignore personal insults (the meaning of “turn the other cheek”). Christians are to be willing to give more of their material goods, time, and labor than required, even if the demands upon us are unjust. We should loan to those who want to borrow, love our enemies, and pray for those who persecute us (verses 43–48). Enforcing “an eye for an eye” is the magistrate’s job; forgiving our enemies is ours. We see this played out today every time a victim stands up in court to publicly forgive a convicted criminal—the forgiveness is personal and real, but the judge still justly demands that the sentence be carried out. Jesus’ limiting of the “eye for an eye” principle in no way prohibits self-defense or the forceful protection of the innocent from harm. The actions of duly appointed agents of the government, such as police officers and the military, to protect citizens and preserve the peace are not in question. Jesus’ command to turn the other cheek applies to personal relationships, not judicial policy. The principle of “an eye for an eye” is meant as a judicial policy, not as a rule for interpersonal relationships. The believer in Christ is guided by Jesus’ words to forgive. The Christian is radically different from those who follow the natural inclination to respond in kind. (Source: GotQuestions.org) Exodus 21:25 burn for burn, wound for wound, bruise for bruise. NET Exodus 21:25 burn for burn, wound for wound, bruise for bruise. NLT Exodus 21:25 a burn for a burn, a wound for a wound, a bruise for a bruise. ESV Exodus 21:25 burn for burn, wound for wound, stripe for stripe. LXE Exodus 21:25 burning for burning, wound for wound, stripe for stripe. KJV Exodus 21:25 Burning for burning, wound for wound, stripe for stripe. NIV Exodus 21:25 burn for burn, wound for wound, bruise for bruise. ASV Exodus 21:25 burning for burning, wound for wound, stripe for stripe. CSB Exodus 21:25 burn for burn, bruise for bruise, wound for wound. NKJ Exodus 21:25 "burn for burn, wound for wound, stripe for stripe. NRS Exodus 21:25 burn for burn, wound for wound, stripe for stripe. YLT Exodus 21:25 burning for burning, wound for wound, stripe for stripe. Meredith G Kline Lex Talionis and the Human Fetus - JETS 20, 1977 Wayne House - Exodus 21:22-25: Miscarriage or premature birth: WTJ 41 (1978): 108–23 Exodus 21 Resources - Multiple Sermons and Commentaries LEX TALIONIS FOR BURNS, WOUNDS AND BRUISES Burn for burn, wound for wound, bruise for bruise - The Hebrew word for bruise (chabburah) is also used in Isaiah 53:5+ "by His scouring (chabburah) we are healed." Exodus 21:26 "If a man strikes the eye of his male or female slave, and destroys it, he shall let him go free on account of his eye. NET Exodus 21:26 "If a man strikes the eye of his male servant or his female servant so that he destroys it, he will let the servant go free as compensation for the eye. NLT Exodus 21:26 "If a man hits his male or female slave in the eye and the eye is blinded, he must let the slave go free to compensate for the eye. ESV Exodus 21:26 "When a man strikes the eye of his slave, male or female, and destroys it, he shall let the slave go free because of his eye. LXE Exodus 21:26 And if one smite the eye of his man-servant, or the eye of his maid-servant, and put it out, he shall let them go free for their eye's sake. KJV Exodus 21:26 And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye's sake. NIV Exodus 21:26 "If a man hits a manservant or maidservant in the eye and destroys it, he must let the servant go free to compensate for the eye. ASV Exodus 21:26 And if a man smite the eye of his servant, or the eye of his maid, and destroy it; he shall let him go free for his eye's sake. CSB Exodus 21:26 "When a man strikes the eye of his male or female slave and destroys it, he must let the slave go free in compensation for his eye. NKJ Exodus 21:26 "If a man strikes the eye of his male or female servant, and destroys it, he shall let him go free for the sake of his eye. NRS Exodus 21:26 When a slaveowner strikes the eye of a male or female slave, destroying it, the owner shall let the slave go, a free person, to compensate for the eye. YLT Exodus 21:26 'And when a man smiteth the eye of his man-servant, or the eye of his handmaid, and hath destroyed it, as a freeman he doth send him away for his eye; Ex 21:20 De 16:19 Ne 5:5 Job 31:13-15 Ps 9:12 10:14,18 72:12-14 Pr 22:22,23 Eph 6:9 Col 4:1 Exodus 21 Resources - Multiple Sermons and Commentaries We now encounter two exceptions to lex talionis, for here the punishment is not an eye for an eye, but is to freedom for the slave whose eye is damaged, an in the next verse whose tooth is damaged. If a man strikes the eye of his male or female slave, and destroys it - NLT - "If a man hits his male or female slave in the eye and the eye is blinded." Destroys (shachath) is a strong verb used of God's action on Sodom and Gomorrah (Ge 13:10, Ge 18:28, 31-32) and so means to ruin or completely destroy. Destroys (07843)(shachath) means to decay, to go to ruin, to corrupt, to destroy, to lay waste (Egypt from swarms of flies - Ex 8:24). God warned He would destroy Israel if they were turned away from following Him (Nu 32:15). He shall let him go free on account of his eye - "he must let the slave go free to compensate for the eye." The verb let...go is shalach which is used repeatedly in Exodus for letting the people of Israel go, releasing them from slavery (Ex 5:1; Ex 5:2; Ex 6:1; Ex 6:11; Ex 7:2; Ex 7:14; Ex 7:16, etc). Now God says the master will have to release the slave who he injured! Currid - The master is guilty of aggravated assault, and the Bible in no way sanctions mistreatment of slaves. The Torah takes great pity upon those in bondage. Laws like this for the protection of slaves are unique to the Bible in the entire ancient Near East. Guzik points out that "the laws guide the behavior of the master, giving him incentive to protect and honor his slave, treating them more like an employee than a work-animal. Exodus 21:27 "And if he knocks out a tooth of his male or female slave, he shall let him go free on account of his tooth. NET Exodus 21:27 If he knocks out the tooth of his male servant or his female servant, he will let the servant go free as compensation for the tooth. NLT Exodus 21:27 And if a man knocks out the tooth of his male or female slave, he must let the slave go free to compensate for the tooth. ESV Exodus 21:27 If he knocks out the tooth of his slave, male or female, he shall let the slave go free because of his tooth. LXE Exodus 21:27 And if he should smite out the tooth of his man-servant, or the tooth of his maid-servant, he shall send them away free for their tooth's sake. KJV Exodus 21:27 And if he smite out his manservant's tooth, or his maidservant's tooth; he shall let him go free for his tooth's sake. NIV Exodus 21:27 And if he knocks out the tooth of a manservant or maidservant, he must let the servant go free to compensate for the tooth. ASV Exodus 21:27 And if he smite out his man-servant's tooth, or his maid-servant's tooth, he shall let him go free for his tooth's sake. CSB Exodus 21:27 If he knocks out the tooth of his male or female slave, he must let the slave go free in compensation for his tooth. NKJ Exodus 21:27 "And if he knocks out the tooth of his male or female servant, he shall let him go free for the sake of his tooth. NRS Exodus 21:27 If the owner knocks out a tooth of a male or female slave, the slave shall be let go, a free person, to compensate for the tooth. YLT Exodus 21:27 and if a tooth of his man-servant or a tooth of his handmaid he knock out, as a freeman he doth send him away for his tooth. smite: Ex 21:19 Exodus 21 Resources - Multiple Sermons and Commentaries AN COSTLY "DENTAL BILL" And if he knocks out a tooth of his male or female slave, he shall let him go free on account of his tooth - Again the verb let...go is shalach. God says the master will lose permanently the productivity of the slave he mistreated and knocked a tooth out of his mouth. Adam Clarke makes a good point - If this did not teach them humanity, it taught them caution, as one rash blow (KNOCKING A TOOTH OUT) might have deprived them of all right to the future services of the slave; and this self-interest obliged them to be cautious and circumspect. Exodus 21:28 "If an ox gores a man or a woman to death, the ox shall surely be stoned and its flesh shall not be eaten; but the owner of the ox shall go unpunished. NET Exodus 21:28 "If an ox gores a man or a woman so that either dies, then the ox must surely be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted. NLT Exodus 21:28 "If an ox gores a man or woman to death, the ox must be stoned, and its flesh may not be eaten. In such a case, however, the owner will not be held liable. ESV Exodus 21:28 "When an ox gores a man or a woman to death, the ox shall be stoned, and its flesh shall not be eaten, but the owner of the ox shall not be liable. LXE Exodus 21:28 And if a bull gore a man or woman and they die, the bull shall be stoned with stones, and his flesh shall not be eaten; but the owner of the bull shall be clear. KJV Exodus 21:28 If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit. NIV Exodus 21:28 "If a bull gores a man or a woman to death, the bull must be stoned to death, and its meat must not be eaten. But the owner of the bull will not be held responsible. ASV Exodus 21:28 And if an ox gore a man or a woman to death, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit. CSB Exodus 21:28 "When an ox gores a man or a woman to death, the ox must be stoned, and its meat may not be eaten, but the ox's owner is innocent. NKJ Exodus 21:28 "If an ox gores a man or a woman to death, then the ox shall surely be stoned, and its flesh shall not be eaten; but the owner of the ox shall be acquitted. NRS Exodus 21:28 When an ox gores a man or a woman to death, the ox shall be stoned, and its flesh shall not be eaten; but the owner of the ox shall not be liable. YLT Exodus 21:28 'And when an ox doth gore man or woman, and they have died, the ox is certainly stoned, and his flesh is not eaten, and the owner of the ox is acquitted; the ox: Ex 21:32 Ge 9:5,6 Lev 20:15,16 Exodus 21 Resources - Multiple Sermons and Commentaries LEX TALIONIS FOR BEASTS If an ox gores a man or a woman to death, the ox shall surely be stoned and its flesh shall not be eaten but the owner of the ox shall go unpunished - What is the point? If the animal had no previous history of harming and then accidentally caused harm, the owner would not be held culpable. What the ox has done is considered so detestable that even any meat that might have been eaten is not considered fit to be eaten. The owner is not otherwise liable for he was not negligent. . The punishment of the beast reflects a similar statement in Genesis 9:5-6 Surely I will require your lifeblood; from every beast I will require it. And from every man, from every man’s brother I will require the life of man. 6 “Whoever (IN THIS CASE EVEN IF HE IS A BEAST) sheds man’s blood, By man his blood shall be shed, For in the image of God He made man. Exodus 21:29 "If, however, an ox was previously in the habit of goring and its owner has been warned, yet he does not confine it and it kills a man or a woman, the ox shall be stoned and its owner also shall be put to death. Currid ‘But if an ox habitually gores, and protests have been made against its owner and he does not confine it, but it kills a man or a woman—the ox shall be stoned to death, and also its owner shall be put to death.’ NET Exodus 21:29 But if the ox had the habit of goring, and its owner was warned, and he did not take the necessary precautions, and then it killed a man or a woman, the ox must be stoned and the man must be put to death. NLT Exodus 21:29 But suppose the ox had a reputation for goring, and the owner had been informed but failed to keep it under control. If the ox then kills someone, it must be stoned, and the owner must also be put to death. ESV Exodus 21:29 But if the ox has been accustomed to gore in the past, and its owner has been warned but has not kept it in, and it kills a man or a woman, the ox shall be stoned, and its owner also shall be put to death. LXE Exodus 21:29 But if the bull should have been given to goring in former time, and men should have told his owner, and he have not removed him, but he should have slain a man or woman, the bull shall be stoned, and his owner shall die also. KJV Exodus 21:29 But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death. NIV Exodus 21:29 If, however, the bull has had the habit of goring and the owner has been warned but has not kept it penned up and it kills a man or woman, the bull must be stoned and the owner also must be put to death. ASV Exodus 21:29 But if the ox was wont to gore in time past, and it hath been testified to its owner, and he hath not kept it in, but it hath killed a man or a woman, the ox shall be stoned, and its owner also shall be put to death. CSB Exodus 21:29 However, if the ox was in the habit of goring, and its owner has been warned yet does not restrain it, and it kills a man or a woman, the ox must be stoned, and its owner must also be put to death. NKJ Exodus 21:29 "But if the ox tended to thrust with its horn in times past, and it has been made known to his owner, and he has not kept it confined, so that it has killed a man or a woman, the ox shall be stoned and its owner also shall be put to death. NRS Exodus 21:29 If the ox has been accustomed to gore in the past, and its owner has been warned but has not restrained it, and it kills a man or a woman, the ox shall be stoned, and its owner also shall be put to death. YLT Exodus 21:29 and if the ox is one accustomed to gore heretofore, and it hath been testified to its owner, and he doth not watch it, and it hath put to death a man or woman, the ox is stoned, and its owner also is put to death. owner also: De 21:1-9 Exodus 21 Resources - Multiple Sermons and Commentaries CAPITAL PUNISHMENT FOR WILLFUL NEGLIGENCE If, however, an ox was previously in the habit of goring - This scenario contrast with the previous passage because the former was a random accident, but the present description is of habitually dangerous behavior. And its owner has been warned - More literally "has been testified against." Yet he does not confine it and it kills a man or a woman, the ox shall be stoned and its owner also shall be put to death - Clearly the owner knew the animal was dangerous and yet did nothing to prevent the ox (properly penning or tying him up) from harming others . The law did not differentiate between sexes. In this scenario the owner is held guilty of killing someone made in the image of God (Ge 9:6, Ex 21:12). Exodus 21:30 "If a ransom is demanded of him, then he shall give for the redemption of his life whatever is demanded of him. NET Exodus 21:30 If a ransom is set for him, then he must pay the redemption for his life according to whatever amount was set for him. NLT Exodus 21:30 However, the dead person's relatives may accept payment to compensate for the loss of life. The owner of the ox may redeem his life by paying whatever is demanded. ESV Exodus 21:30 If a ransom is imposed on him, then he shall give for the redemption of his life whatever is imposed on him. LXE Exodus 21:30 And if a ransom should be imposed on him, he shall pay for the ransom of his soul as much as they shall lay upon him. KJV Exodus 21:30 If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him. NIV Exodus 21:30 However, if payment is demanded of him, he may redeem his life by paying whatever is demanded. ASV Exodus 21:30 If there be laid on him a ransom, then he shall give for the redemption of his life whatsoever is laid upon him. CSB Exodus 21:30 If instead a ransom is demanded of him, he can pay a redemption price for his life in the full amount demanded from him. NKJ Exodus 21:30 "If there is imposed on him a sum of money, then he shall pay to redeem his life, whatever is imposed on him. NRS Exodus 21:30 If a ransom is imposed on the owner, then the owner shall pay whatever is imposed for the redemption of the victim's life. YLT Exodus 21:30 'If atonement is laid upon him, then he hath given the ransom of his life, according to all that is laid upon him; for the ransom: Ex 21:22 30:12 Nu 35:31-33 Pr 13:8 Exodus 21 Resources - Multiple Sermons and Commentaries RANSOM ALLOWED IF FAMILY AMENABLE If a ransom is demanded of him, then he shall give for the redemption of his life whatever is demanded of him - NLT = "However, the dead person's relatives may accept payment to compensate for the loss of life. The owner of the ox may redeem his life by paying whatever is demanded." The deceased person's family had the option of receiving a ransom payment from the owner of the ox that killed their relative. If the otherwise condemned man paid the ransom price, he would be set free from the penalty of capital punishment. Currid explains that "According to Numbers 35:31, ‘You shall not take ransom for the life of a murderer who is guilty of death, but he shall certainly be put to death.’ Apparently, then, although the owner of the ox in verse 29 is held culpable for what the animal did, he is not, strictly speaking, considered a murderer. Rather, his punishment may be tempered by a ransom, or fine, being levied on him." NET Note - This practice was common in the ancient world, rare in Israel. Exodus 21:31 "Whether it gores a son or a daughter, it shall be done to him according to the same rule. NET Exodus 21:31 If the ox gores a son or a daughter, the owner will be dealt with according to this rule. NLT Exodus 21:31 "The same regulation applies if the ox gores a boy or a girl. ESV Exodus 21:31 If it gores a man's son or daughter, he shall be dealt with according to this same rule. LXE Exodus 21:31 And if the bull gore a son or daughter, let them do to him according to this ordinance. KJV Exodus 21:31 Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him. NIV Exodus 21:31 This law also applies if the bull gores a son or daughter. ASV Exodus 21:31 Whether it have gored a son, or have gored a daughter, according to this judgment shall it be done unto him. CSB Exodus 21:31 If it gores a son or a daughter, he is to be dealt with according to this same law. NKJ Exodus 21:31 "Whether it has gored a son or gored a daughter, according to this judgment it shall be done to him. NRS Exodus 21:31 If it gores a boy or a girl, the owner shall be dealt with according to this same rule. YLT Exodus 21:31 whether it gore a son or gore a daughter, according to this judgment it is done to him. according to the same rule, Ex 21:31 Exodus 21 Resources - Multiple Sermons and Commentaries Whether it gores a son or a daughter, it shall be done to him according to the same rule - NET = " If the ox gores a son or a daughter, the owner will be dealt with according to this rule." Currid has an interesting comment - "A common principle in ancient Near-Eastern law is vicarious punishment. For instance, if someone kills another person’s son, then the offender’s son is to be killed. This tenet may be seen in Laws nos. 116, 209–10 and 229–30 in the Code of Hammurabi. That is not the case in biblical law; here the man who is the owner of the ox is responsible and his life is forfeit. The equality of men and women under the law in the Hebrew Bible is quite striking. In many law codes of the ancient Near East, women are not even considered or dealt with in great detail. They are treated as second-class citizens. (Ibid) Guzik - The same principles were applied in the death of a minor. They were regarded as people with rights to respect as well as adults. Exodus 21:32 "If the ox gores a male or female slave, the owner shall give his or her master thirty shekels of silver, and the ox shall be stoned. NET Exodus 21:32 If the ox gores a male servant or a female servant, the owner must pay thirty shekels of silver, and the ox must be stoned. NLT Exodus 21:32 But if the ox gores a slave, either male or female, the animal's owner must pay the slave's owner thirty silver coins, and the ox must be stoned. ESV Exodus 21:32 If the ox gores a slave, male or female, the owner shall give to their master thirty shekels of silver, and the ox shall be stoned. LXE Exodus 21:32 And if the bull gore a man-servant or maid-servant, he shall pay to their master thirty silver didrachms, and the bull shall be stoned. KJV Exodus 21:32 If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned. NIV Exodus 21:32 If the bull gores a male or female slave, the owner must pay thirty shekels of silver to the master of the slave, and the bull must be stoned. ASV Exodus 21:32 If the ox gore a man-servant or a maid-servant, there shall be given unto their master thirty shekels of silver, and the ox shall be stoned. CSB Exodus 21:32 If the ox gores a male or female slave, he must give 30 shekels of silver to the slave's master, and the ox must be stoned. NKJ Exodus 21:32 "If the ox gores a male or female servant, he shall give to their master thirty shekels of silver, and the ox shall be stoned. NRS Exodus 21:32 If the ox gores a male or female slave, the owner shall pay to the slaveowner thirty shekels of silver, and the ox shall be stoned. YLT Exodus 21:32 'If the ox gore a man-servant or a handmaid, thirty silver shekels he doth give to their lord, and the ox is stoned. Shekels of silver - Ge 37:28 Zec 11:12,13 Mt 26:15 Mt 27:3-9 Php 2:7 and the ox: Ex 21:28,29 Exodus 21 Resources - Multiple Sermons and Commentaries If the ox gores a male or female slave - It does not state whether the slave was just wounded or actually died. However, the fact that the ox was to be put to death would suggest the ox had caused someone's death as in Ex 21:28. The owner shall give his or her master thirty shekels of silver - The payment would be made to the owner of the slave. For reference note that in Ge 37:28 Joseph's brother's "sold him to the Ishmaelites for twenty shekels of silver." Almost 1400 years later Judas Iscariot betrayed Jesus for 30 shekels of silver (Mt 26:15, cf Mt 27:3-9). And the ox shall be stoned - As in Exodus 21:28. Exodus 21:33 "If a man opens a pit, or digs a pit and does not cover it over, and an ox or a donkey falls into it, NET Exodus 21:33 "If a man opens a pit or if a man digs a pit and does not cover it, and an ox or a donkey falls into it, NLT Exodus 21:33 "Suppose someone digs or uncovers a pit and fails to cover it, and then an ox or a donkey falls into it. ESV Exodus 21:33 "When a man opens a pit, or when a man digs a pit and does not cover it, and an ox or a donkey falls into it, LXE Exodus 21:33 And if any one open a pit or dig a cavity in stone, and cover it not, and an ox or an ass fall in there, KJV Exodus 21:33 And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein; NIV Exodus 21:33 "If a man uncovers a pit or digs one and fails to cover it and an ox or a donkey falls into it, ASV Exodus 21:33 And if a man shall open a pit, or if a man shall dig a pit and not cover it, and an ox or an ass fall therein, CSB Exodus 21:33 "When a man uncovers a pit or digs a pit, and does not cover it, and an ox or a donkey falls into it, NKJ Exodus 21:33 "And if a man opens a pit, or if a man digs a pit and does not cover it, and an ox or a donkey falls in it, NRS Exodus 21:33 If someone leaves a pit open, or digs a pit and does not cover it, and an ox or a donkey falls into it, YLT Exodus 21:33 'And when a man doth open a pit, or when a man doth dig a pit, and doth not cover it, and an ox or ass hath fallen thither, -- Ps 9:15 119:85 Pr 28:10 Ec 10:8 Jer 18:20,22 Exodus 21 Resources - Multiple Sermons and Commentaries Guzik - These laws communicate the principle of responsibility for the consequences of an individual’s actions upon another. If a man opens a pit, or digs a pit and does not cover it over, and an ox or a donkey falls into it - NLT = "Suppose someone digs or uncovers a pit and fails to cover it, and then an ox or a donkey falls into it." Currid - The equality of men and women under the law in the Hebrew Bible is quite striking. In many law codes of the ancient Near East, women are not even considered or dealt with in great detail. They are treated as second-class citizens. (Ibid)