1 “Now these are the ordinances which you shall set before them:
2 “If you buy a Hebrew servant, he shall serve six years, and in the seventh he shall go out free without paying anything.
3 If he comes in by himself, he shall go out by himself. If he is married, then his wife shall go out with him.
4 If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master’s, and he shall go out by himself.
5 But if the servant shall plainly say, ‘I love my master, my wife, and my children. I will not go out free;’
6 then his master shall bring him to God, and shall bring him to the door or to the doorpost, and his master shall bore his ear through with an awl, and he shall serve him forever.
7 “If a man sells his daughter to be a female servant, she shall not go out as the male servants do.
8 If she doesn’t please her master, who has married her to himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, since he has dealt deceitfully with her.
9 If he marries her to his son, he shall deal with her as a daughter.
10 If he takes another wife to himself, he shall not diminish her food, her clothing, and her marital rights.
11 If he doesn’t do these three things for her, she may go free without paying any money.
12 “One who strikes a man so that he dies shall surely be put to death,
13 but not if it is unintentional, but God allows it to happen; then I will appoint you a place where he shall flee.
14 If a man schemes and comes presumptuously on his neighbor to kill him, you shall take him from my altar, that he may die.
15 “Anyone who attacks his father or his mother shall be surely put to death.
16 “Anyone who kidnaps someone and sells him, or if he is found in his hand, he shall surely be put to death.
17 “Anyone who curses his father or his mother shall surely be put to death.
18 “If men quarrel and one strikes the other with a stone, or with his fist, and he doesn’t die, but is confined to bed;
19 if he rises again and walks around with his staff, then he who struck him shall be cleared; only he shall pay for the loss of his time, and shall provide for his healing until he is thoroughly healed.
20 “If a man strikes his servant or his maid with a rod, and he dies under his hand, the man shall surely be punished.
21 Notwithstanding, if his servant gets up after a day or two, he shall not be punished, for the servant is his property.
22 “If men fight and hurt a pregnant woman so that she gives birth prematurely, and yet no harm follows, he shall be surely fined as much as the woman’s husband demands and the judges allow.
23 But if any harm follows, then you must take life for life,
24 eye for eye, tooth for tooth, hand for hand, foot for foot,
25 burning for burning, wound for wound, and bruise for bruise.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 21:2–6If any one be sold to one of his own nation, let him serve him six years, and on the seventh let him go free. But if he have a son by a woman servant in his purchaser's house, and if, on account of his good-will to his master, and his natural affection to his wife and children, he will be his servant still, let him be set free only at the coming of the year of jubilee, which is the fiftieth year, and let him then take away with him his children and wife, and let them be free also.
If any one be sold to one of his own nation, let him serve him six years, and on the seventh let him go free. But if he have a son by a woman servant in his purchaser's house, and if, on account of his good-will to his master, and his natural affection to his wife and children, he will be his servant still, let him be set free only at the coming of the year of jubilee, which is the fiftieth year, and let him then take away with him his children and wife, and let them be free also.
Josephus, Antiquities of the Jews, Antiquities 4.8.28; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 21:23–25He that maimeth any one, let him undergo the like himself, and be deprived of the same member of which he hath deprived the other, unless he that is maimed will accept of money instead of it for the law makes the sufferer the judge of the value of what he hath suffered, and permits him to estimate it, unless he will be more severe.
He that maimeth any one, let him undergo the like himself, and be deprived of the same member of which he hath deprived the other, unless he that is maimed will accept of money instead of it for the law makes the sufferer the judge of the value of what he hath suffered, and permits him to estimate it, unless he will be more severe.
Josephus, Antiquities of the Jews, Antiquities 4.8.35; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 21:5–6What is the reason that the ear had to be pierced rather than any other limb of the servant’s body? Rabban Jochanan ben Zaccai said: That ear which heard on Mount Sinai, (Exodus 20:13) “Thou shalt not steal” and yet its owner went and stole and was therefore sold as a slave — let it be pierced! … Rabbi Simeon interpreted this verse like a jewel (i. e. giving it an ethical signification): In what respect are door and doorpost different from all other objects in the house that they should be singled out for this purpose? God, in effect, said: door and doorpost that were eye-witnesses in Egypt when I passed over the lintel and the two doorposts, freeing Israel from slavery, and when I said, (Leviticus 25:55) “For unto Me the children of Israel are servants” — servants to Me but not servants of servants (of human beings) … AND HE SHALL SERVE HIM FOR EVER — This means until the Jubilee.
What is the reason that the ear had to be pierced rather than any other limb of the servant’s body? Rabban Jochanan ben Zaccai said: That ear which heard on Mount Sinai, (Exodus 20:13) “Thou shalt not steal” and yet its owner went and stole and was therefore sold as a slave — let it be pierced! … Rabbi Simeon interpreted this verse like a jewel (i. e. giving it an ethical signification): In what respect are door and doorpost different from all other objects in the house that they should be singled out for this purpose? God, in effect, said: door and doorpost that were eye-witnesses in Egypt when I passed over the lintel and the two doorposts, freeing Israel from slavery, and when I said, (Leviticus 25:55) “For unto Me the children of Israel are servants” — servants to Me but not servants of servants (of human beings) … AND HE SHALL SERVE HIM FOR EVER — This means until the Jubilee.
Rashi, Commentary on the Torah, on 21:6; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 21:22–25IF MEN STRIVE with each other and one intended to strike the other and inadvertently struck the woman … THEN THOU SHALT GIVE SOUL FOR SOUL. Our Rabbis differ as to the explanation of the word נפש the first time it occurs here. There are some who say that it actually signifies “life” (i. e. life for life), others say that it means monetary compensation but not literally life, and they say that this must be so because he who intends to kill a certain person and inadvertently kills another instead, (as is the case here), is exempt from the death penalty … EYE FOR EYE — If one blinded the eye of his fellow-man he has to pay him the value of his eye … In the same way all other cases are to be dealt with, but it does not mean the actual cutting off of the offender’s limb
IF MEN STRIVE with each other and one intended to strike the other and inadvertently struck the woman … THEN THOU SHALT GIVE SOUL FOR SOUL. Our Rabbis differ as to the explanation of the word נפש the first time it occurs here. There are some who say that it actually signifies “life” (i. e. life for life), others say that it means monetary compensation but not literally life, and they say that this must be so because he who intends to kill a certain person and inadvertently kills another instead, (as is the case here), is exempt from the death penalty … EYE FOR EYE — If one blinded the eye of his fellow-man he has to pay him the value of his eye … In the same way all other cases are to be dealt with, but it does not mean the actual cutting off of the offender’s limb
Rashi, Commentary on the Torah, on 21:22–24; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 21:23–25We plainly perceive, by the repetition of the lex talionis, that a just proportion is to be observed, and that the amount of punishment is to be equally regulated, whether as to a tooth, or an eye, or life itself, so that the compensation should correspond with the injury done … so that he who has plucked out his brother's eye, or cut off his hand, or broken his leg, should lose his own eye, or hand, or leg. … But although God commands punishment to be inflicted on the guilty, still, if a man be injured, he ought not to seek for vengeance; for God does not contradict Himself, who so often exhorts His children not only to endure injuries patiently, but even to overcome evil with good. … it is not therefore lawful, if you have unjustly suffered violence, to indulge in wrath or hatred, so as to render evil for evil. … our Lord refutes it, and teaches that the punishment, which is publicly awarded to the wrong-doer, is not subservient to every man's private passion, so that he who is offended should make haste to retaliate. (Matthew 5:38.)
We plainly perceive, by the repetition of the lex talionis, that a just proportion is to be observed, and that the amount of punishment is to be equally regulated, whether as to a tooth, or an eye, or life itself, so that the compensation should correspond with the injury done … so that he who has plucked out his brother's eye, or cut off his hand, or broken his leg, should lose his own eye, or hand, or leg. … But although God commands punishment to be inflicted on the guilty, still, if a man be injured, he ought not to seek for vengeance; for God does not contradict Himself, who so often exhorts His children not only to endure injuries patiently, but even to overcome evil with good. … it is not therefore lawful, if you have unjustly suffered violence, to indulge in wrath or hatred, so as to render evil for evil. … our Lord refutes it, and teaches that the punishment, which is publicly awarded to the wrong-doer, is not subservient to every man's private passion, so that he who is offended should make haste to retaliate. (Matthew 5:38.)
John Calvin, Commentaries, on 21:22–25; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 21:1–11He begins with the laws concerning servants, commanding mercy and moderation towards them. The Israelites had lately been servants themselves; and now that they had become, not only their own masters, but masters of servants too, lest they should abuse their servants, as they themselves had been abused and ruled with rigour by the Egyptian task-masters, provision was made by these laws for the mild and gentle usage of servants. Note, If those who have had power over us have been injurious to us this will not in the least excuse us if we be in like manner injurious to those who are under our power, … Concerning maid-servants, whom their parents, through extreme poverty, had sold, when they were very young, to such as they hoped would marry them when they grew up; if they did not, yet they must not sell them to strangers, but rather study how to make them amends for the disappointment; if they did, they must maintain them handsomely, Exo 21:7-11. Thus did God provide for the comfort and reputation of the daughters of Israel
He begins with the laws concerning servants, commanding mercy and moderation towards them. The Israelites had lately been servants themselves; and now that they had become, not only their own masters, but masters of servants too, lest they should abuse their servants, as they themselves had been abused and ruled with rigour by the Egyptian task-masters, provision was made by these laws for the mild and gentle usage of servants. Note, If those who have had power over us have been injurious to us this will not in the least excuse us if we be in like manner injurious to those who are under our power, … Concerning maid-servants, whom their parents, through extreme poverty, had sold, when they were very young, to such as they hoped would marry them when they grew up; if they did not, yet they must not sell them to strangers, but rather study how to make them amends for the disappointment; if they did, they must maintain them handsomely, Exo 21:7-11. Thus did God provide for the comfort and reputation of the daughters of Israel
Matthew Henry, Commentary on the Whole Bible, on 21:1–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 21:23–25This is "lex talionis", the law of retaliation, … but whether this is to be taken strictly and literally, or only for pecuniary mulcts, is a question; Josephus … understands it in the former sense, the Jewish writers generally in the latter … indeed, though these laws of retaliation should, according to the letter of them, be attended to as far as they can; yet, in some cases, it seems necessary that they should not be strictly attended to, but some recompence made in another way, and nothing seems more agreeable than a pecuniary one: thus, for instance, this law cannot be literally executed, when one that has never an eye puts out the eye of another, as it is possible that a blind man may; or one that has no teeth may strike out the tooth of another; in such cases eye cannot be given for eye, nor tooth for tooth
This is "lex talionis", the law of retaliation, … but whether this is to be taken strictly and literally, or only for pecuniary mulcts, is a question; Josephus … understands it in the former sense, the Jewish writers generally in the latter … indeed, though these laws of retaliation should, according to the letter of them, be attended to as far as they can; yet, in some cases, it seems necessary that they should not be strictly attended to, but some recompence made in another way, and nothing seems more agreeable than a pecuniary one: thus, for instance, this law cannot be literally executed, when one that has never an eye puts out the eye of another, as it is possible that a blind man may; or one that has no teeth may strike out the tooth of another; in such cases eye cannot be given for eye, nor tooth for tooth
John Gill, An Exposition of the Old and New Testament, on 21:24; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 21:4–6At the same time, in order to modify the harshness of such a separation of husband and wife, the option was given to the servant to remain in his master's service, provided he was willing to renounce his liberty for ever (Exo 21:5, Exo 21:6). … In this case the master was to take his servant … to the place where judgment was given in the name of God … in order that he might make a declaration there that he gave up his liberty. His ear was then to be bored with an awl against the door or lintel of the house, and by this sign, which was customary in many of the nations of antiquity, to be fastened as it were to the house for ever. … "For ever," i.e., as long as he lives. Josephus and the Rabbins would restrict the service to the time ending with the year of jubilee, but without sufficient reason, and contrary to the usage of the language
At the same time, in order to modify the harshness of such a separation of husband and wife, the option was given to the servant to remain in his master's service, provided he was willing to renounce his liberty for ever (Exo 21:5, Exo 21:6). … In this case the master was to take his servant … to the place where judgment was given in the name of God … in order that he might make a declaration there that he gave up his liberty. His ear was then to be bored with an awl against the door or lintel of the house, and by this sign, which was customary in many of the nations of antiquity, to be fastened as it were to the house for ever. … "For ever," i.e., as long as he lives. Josephus and the Rabbins would restrict the service to the time ending with the year of jubilee, but without sufficient reason, and contrary to the usage of the language
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 21:3–6; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Exodus 21
Exodus 21:1–25, World English Bible
Exodus 21 in the Bible · Told in the Story: Chapter 9, The Book of the Covenant
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 21:2–6If any one be sold to one of his own nation, let him serve him six years, and on the seventh let him go free. But if he have a son by a woman servant in his purchaser's house, and if, on account of his good-will to his master, and his natural affection to his wife and children, he will be his servant still, let him be set free only at the coming of the year of jubilee, which is the fiftieth year, and let him then take away with him his children and wife, and let them be free also.
Josephus, Antiquities of the Jews, Antiquities 4.8.28; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 21:23–25He that maimeth any one, let him undergo the like himself, and be deprived of the same member of which he hath deprived the other, unless he that is maimed will accept of money instead of it for the law makes the sufferer the judge of the value of what he hath suffered, and permits him to estimate it, unless he will be more severe.
Josephus, Antiquities of the Jews, Antiquities 4.8.35; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 21:5–6What is the reason that the ear had to be pierced rather than any other limb of the servant’s body? Rabban Jochanan ben Zaccai said: That ear which heard on Mount Sinai, (Exodus 20:13) “Thou shalt not steal” and yet its owner went and stole and was therefore sold as a slave — let it be pierced! … Rabbi Simeon interpreted this verse like a jewel (i. e. giving it an ethical signification): In what respect are door and doorpost different from all other objects in the house that they should be singled out for this purpose? God, in effect, said: door and doorpost that were eye-witnesses in Egypt when I passed over the lintel and the two doorposts, freeing Israel from slavery, and when I said, (Leviticus 25:55) “For unto Me the children of Israel are servants” — servants to Me but not servants of servants (of human beings) … AND HE SHALL SERVE HIM FOR EVER — This means until the Jubilee.
Rashi, Commentary on the Torah, on 21:6; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 21:22–25IF MEN STRIVE with each other and one intended to strike the other and inadvertently struck the woman … THEN THOU SHALT GIVE SOUL FOR SOUL. Our Rabbis differ as to the explanation of the word נפש the first time it occurs here. There are some who say that it actually signifies “life” (i. e. life for life), others say that it means monetary compensation but not literally life, and they say that this must be so because he who intends to kill a certain person and inadvertently kills another instead, (as is the case here), is exempt from the death penalty … EYE FOR EYE — If one blinded the eye of his fellow-man he has to pay him the value of his eye … In the same way all other cases are to be dealt with, but it does not mean the actual cutting off of the offender’s limb
Rashi, Commentary on the Torah, on 21:22–24; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 21:23–25We plainly perceive, by the repetition of the lex talionis, that a just proportion is to be observed, and that the amount of punishment is to be equally regulated, whether as to a tooth, or an eye, or life itself, so that the compensation should correspond with the injury done … so that he who has plucked out his brother's eye, or cut off his hand, or broken his leg, should lose his own eye, or hand, or leg. … But although God commands punishment to be inflicted on the guilty, still, if a man be injured, he ought not to seek for vengeance; for God does not contradict Himself, who so often exhorts His children not only to endure injuries patiently, but even to overcome evil with good. … it is not therefore lawful, if you have unjustly suffered violence, to indulge in wrath or hatred, so as to render evil for evil. … our Lord refutes it, and teaches that the punishment, which is publicly awarded to the wrong-doer, is not subservient to every man's private passion, so that he who is offended should make haste to retaliate. (Matthew 5:38.)
John Calvin, Commentaries, on 21:22–25; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 21:1–11He begins with the laws concerning servants, commanding mercy and moderation towards them. The Israelites had lately been servants themselves; and now that they had become, not only their own masters, but masters of servants too, lest they should abuse their servants, as they themselves had been abused and ruled with rigour by the Egyptian task-masters, provision was made by these laws for the mild and gentle usage of servants. Note, If those who have had power over us have been injurious to us this will not in the least excuse us if we be in like manner injurious to those who are under our power, … Concerning maid-servants, whom their parents, through extreme poverty, had sold, when they were very young, to such as they hoped would marry them when they grew up; if they did not, yet they must not sell them to strangers, but rather study how to make them amends for the disappointment; if they did, they must maintain them handsomely, Exo 21:7-11. Thus did God provide for the comfort and reputation of the daughters of Israel
Matthew Henry, Commentary on the Whole Bible, on 21:1–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 21:23–25This is "lex talionis", the law of retaliation, … but whether this is to be taken strictly and literally, or only for pecuniary mulcts, is a question; Josephus … understands it in the former sense, the Jewish writers generally in the latter … indeed, though these laws of retaliation should, according to the letter of them, be attended to as far as they can; yet, in some cases, it seems necessary that they should not be strictly attended to, but some recompence made in another way, and nothing seems more agreeable than a pecuniary one: thus, for instance, this law cannot be literally executed, when one that has never an eye puts out the eye of another, as it is possible that a blind man may; or one that has no teeth may strike out the tooth of another; in such cases eye cannot be given for eye, nor tooth for tooth
John Gill, An Exposition of the Old and New Testament, on 21:24; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 21:4–6At the same time, in order to modify the harshness of such a separation of husband and wife, the option was given to the servant to remain in his master's service, provided he was willing to renounce his liberty for ever (Exo 21:5, Exo 21:6). … In this case the master was to take his servant … to the place where judgment was given in the name of God … in order that he might make a declaration there that he gave up his liberty. His ear was then to be bored with an awl against the door or lintel of the house, and by this sign, which was customary in many of the nations of antiquity, to be fastened as it were to the house for ever. … "For ever," i.e., as long as he lives. Josephus and the Rabbins would restrict the service to the time ending with the year of jubilee, but without sufficient reason, and contrary to the usage of the language
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 21:3–6; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.