These are the ordinances
The term "ordinances" refers to specific laws or decrees. In Hebrew, the word used is "מִשְׁפָּטִים" (mishpatim), which can be translated as judgments or laws. This indicates a set of rules that are meant to govern the community's behavior. Historically, these ordinances were given to the Israelites after their exodus from Egypt, serving as a foundation for their societal structure. The use of "ordinances" underscores the divine authority and order that God intended for His people, reflecting His justice and righteousness.

that you are to set
The phrase "you are to set" implies a directive given to Moses, who was to present these laws to the Israelites. The Hebrew root "שׂוּם" (sum) means to place, set, or appoint. This conveys the idea of establishing these laws as a permanent fixture in the life of the community. It highlights the responsibility of leadership in ensuring that God's commandments are clearly communicated and upheld. This act of setting the ordinances before the people signifies the importance of transparency and accessibility in the administration of justice.

before them
The phrase "before them" indicates that these laws were to be presented openly to the people of Israel. The Hebrew word "לִפְנֵיהֶם" (lifneihem) suggests a sense of presence and immediacy. This reflects the communal aspect of the law, emphasizing that it was not just for the leaders or a select few, but for all members of the community. The public presentation of these ordinances ensured that everyone was aware of the standards by which they were to live, fostering a sense of collective responsibility and accountability. This openness is a testament to the fairness and inclusivity that God desired for His people, ensuring that His laws were known and understood by all.

If you buy
The phrase "If you buy" introduces a conditional law regarding the purchase of a Hebrew servant. The Hebrew word used here is "קָנָה" (qanah), which means to acquire or purchase. In the ancient Near Eastern context, this was a common practice, often due to economic hardship. The law provided a framework for servitude that was distinct from slavery as understood in other cultures, emphasizing a temporary and regulated service rather than permanent ownership.

a Hebrew servant
The term "Hebrew servant" refers specifically to an Israelite who has sold themselves into servitude, often due to debt or poverty. The Hebrew word "עִבְרִי" (ivri) denotes a member of the Hebrew people, emphasizing the familial and covenantal relationship among the Israelites. This servitude was not meant to be dehumanizing but rather a means of economic recovery and social stability within the community.

he is to serve you
The phrase "he is to serve you" indicates the nature of the relationship between the servant and the master. The Hebrew word "עָבַד" (avad) means to work or serve, suggesting a role of labor and responsibility. This service was to be conducted with dignity and respect, reflecting the broader biblical principle of loving one's neighbor and treating others as one would wish to be treated.

for six years
The specification "for six years" sets a clear limit on the duration of servitude. This time frame reflects the biblical pattern of work and rest, paralleling the six days of labor followed by the Sabbath rest. It underscores the temporary nature of the servitude and the anticipation of release and restoration, aligning with God's rhythm of creation and redemption.

but in the seventh year
The phrase "but in the seventh year" introduces a significant transition, echoing the biblical theme of the Sabbath year, a time of release and renewal. The number seven in Hebrew culture symbolizes completion and perfection, pointing to God's design for freedom and restoration. This provision ensured that servitude did not become a perpetual state, but rather a temporary condition with a hopeful conclusion.

he shall go free
The declaration "he shall go free" is a powerful statement of liberation and justice. The Hebrew word "חָפְשִׁי" (chofshi) means free or released, signifying the servant's return to autonomy and full participation in the community. This release reflects God's heart for freedom and dignity for all His people, reminding the Israelites of their own deliverance from Egypt and their call to embody God's justice and mercy.

without paying anything
The phrase "without paying anything" emphasizes the grace and generosity inherent in this law. The servant's release was not contingent upon further payment or obligation, highlighting the principle of unmerited favor. This provision mirrors the biblical theme of grace, where God's people are called to extend the same mercy and kindness they have received from Him, fostering a community marked by compassion and equity.

If he arrived alone
The Hebrew word for "alone" here is "בְּגַפּוֹ" (begappo), which implies a solitary state. This phrase sets the stage for understanding the conditions of servitude in ancient Israel. The context is a Hebrew servant who has entered into service due to debt or poverty. The law provided a framework for servitude that was humane and just, reflecting God's concern for the dignity and rights of individuals. The servant's initial state upon entering service is crucial, as it determines his status upon release.

he is to leave alone
The phrase underscores the principle of restoration to one's original state. The Hebrew word "יֵצֵא" (yetze) means "to go out" or "to leave," indicating the end of the servant's term. This reflects the biblical principle of freedom and redemption, where servitude is not a permanent condition but a temporary one. The servant's departure as he arrived signifies the restoration of his personal autonomy and dignity, a theme that resonates with the broader biblical narrative of liberation and redemption.

but if he arrived with a wife
The Hebrew word for "wife" is "אִשָּׁה" (ishah), which denotes a married woman. This phrase introduces a conditional clause that acknowledges the family unit. The inclusion of the wife in the servant's terms of release highlights the importance of family integrity and unity in God's law. It reflects the biblical value placed on marriage and the protection of familial relationships, ensuring that the servant's marital status is respected and preserved.

she is to leave with him
This phrase emphasizes the protection and preservation of the marital bond. The Hebrew word "תֵּצֵא" (tetze) is similar to the word used for the servant's departure, indicating that the wife shares in the servant's liberation. This provision ensures that the family unit remains intact, reflecting God's design for marriage as a lifelong covenant. It underscores the biblical principle that marriage is a partnership, and the rights and dignity of both husband and wife are to be upheld.

If his master gives him a wife
In the ancient Hebrew context, the term "master" (Hebrew: אָדוֹן, 'adon) refers to the owner or lord of a servant. This reflects the societal norms of ancient Israel, where servitude was a common practice. The giving of a wife by the master indicates a level of authority and control over the servant's personal life, which was typical in the ancient Near Eastern cultures. This act of giving a wife also implies a responsibility on the part of the master to provide for the servant's family.

and she bears him sons or daughters
The bearing of children signifies the continuation of family lineage and the blessing of fertility, which was highly valued in ancient Israelite society. Sons and daughters are seen as a heritage from the Lord (Psalm 127:3), and their birth within the context of servitude highlights the complexities of family dynamics under the servitude laws. The Hebrew word for "bears" (יָלַד, yalad) emphasizes the natural process of childbirth, a significant event in the life of any family.

the woman and her children shall belong to her master
This phrase underscores the legal and social structure of the time, where the wife and children of a servant remained the property of the master. The Hebrew word for "belong" (לְאֵת, le'et) indicates possession and ownership, reflecting the patriarchal and hierarchical nature of ancient Israelite society. This arrangement ensured that the master retained control over the labor and productivity of the servant's family, which was an economic necessity in agrarian cultures.

and the man shall go free alone
The concept of freedom (Hebrew: חָפְשִׁי, chofshi) is central to the biblical narrative, symbolizing release and redemption. In this context, the servant's freedom is limited to himself, highlighting the tension between personal liberty and familial bonds. This provision in the law serves as a reminder of the temporary nature of servitude and the ultimate hope for liberation, which is a recurring theme throughout the Scriptures. The servant's departure alone signifies a bittersweet release, as he gains his freedom but at the cost of separation from his family.

But if the servant declares
The Hebrew word for "servant" here is "עֶבֶד" (eved), which can mean servant, slave, or bondservant. In ancient Israel, servitude was often a form of debt repayment or poverty alleviation, distinct from the harsh slavery seen in other cultures. The phrase "declares" indicates a voluntary and public proclamation, emphasizing the servant's agency and choice in the matter. This declaration is a significant moment, reflecting a deep personal decision.

I love my master
The Hebrew word for "love" is "אָהַב" (ahav), which conveys deep affection and loyalty. This love is not merely emotional but is rooted in a covenantal relationship. The servant's love for the master suggests a benevolent and just relationship, where the master has treated the servant with kindness and respect, fostering a bond that transcends mere obligation.

and my wife and children
The inclusion of "wife and children" highlights the familial bonds that have formed during the period of servitude. In the context of ancient Israel, family was central to one's identity and social structure. The servant's decision to remain is not just about personal comfort but about maintaining the unity and well-being of his family. This reflects the biblical emphasis on the family as a foundational institution ordained by God.

I do not want to go free
The phrase "do not want" indicates a deliberate choice against freedom, which in this context means leaving the master's household. The Hebrew root "חָפֵץ" (chafetz) implies delight or desire, suggesting that the servant finds greater joy and fulfillment in his current situation than in the prospect of freedom. This choice underscores the servant's contentment and satisfaction with his life and relationships within the master's household.

then his master shall bring him to God
In the Hebrew text, the word for "God" here is "Elohim," which can also refer to judges or authorities acting under God's law. This phrase indicates a formal, legal process, emphasizing that the decision for a servant to remain with his master is not taken lightly but is done in the presence of divine or judicial authority. This reflects the seriousness of the covenant being made, underscoring the belief that all human agreements are ultimately accountable to God.

and he shall take him to the door or doorpost
The door or doorpost symbolizes a threshold or boundary, marking a transition from one state of life to another. In ancient Near Eastern culture, the doorpost was often a place of legal transactions and covenants. This act signifies the servant's transition from temporary service to a lifelong commitment, highlighting the solemnity and permanence of the decision.

and pierce his ear with an awl
The act of piercing the ear is rich in symbolism. In Hebrew culture, the ear represents obedience and listening. By piercing the ear, the servant is publicly declaring his willingness to listen to and obey his master for life. The use of an awl, a tool for making permanent marks, further emphasizes the enduring nature of this commitment. This act is a physical manifestation of the servant's voluntary choice to remain in service, reflecting a deeper spiritual truth about the nature of willing servitude.

Then he will be his servant for life
This phrase underscores the lifelong commitment being made. In a conservative Christian perspective, this can be seen as a foreshadowing of the believer's relationship with Christ. Just as the servant willingly chooses to serve his master for life, Christians are called to willingly serve Christ, recognizing Him as their eternal Master. This lifelong service is not seen as burdensome but as a joyful commitment, reflecting the love and devotion that characterize a true relationship with God. The permanence of this decision highlights the enduring nature of God's covenant with His people, reminding believers of the eternal security found in Christ.

And if a man sells his daughter
The phrase begins with a conditional "if," indicating a specific legal situation within the ancient Israelite society. The Hebrew word for "sells" is "מָכַר" (makar), which implies a transaction or transfer of ownership. In the historical context, this was not a sale in the modern sense but rather an arrangement often made due to economic hardship. The father, as the head of the household, had the authority to make such decisions, reflecting the patriarchal structure of ancient Israelite society. This practice was a means of providing for the daughter, ensuring her care and protection within another household.

as a servant
The Hebrew term used here is "אָמָה" (amah), which can be translated as "maidservant" or "female servant." This term indicates a status that is distinct from slavery as understood in later historical contexts. The role of a servant in ancient Israel was often more akin to an indentured servant, with specific rights and protections under the Mosaic Law. This reflects God's concern for justice and the humane treatment of all individuals, even within hierarchical social structures.

she is not to go free
The phrase "not to go free" highlights a distinction in the treatment of female servants compared to male servants. The Hebrew word "יָצָא" (yatsa) means "to go out" or "to be released." This indicates that the conditions for release were different for female servants, often tied to marriage or familial integration rather than a set period of service. This provision was intended to ensure the long-term welfare and security of the woman, recognizing the different social and economic vulnerabilities faced by women in ancient times.

as the menservants do
The comparison to "menservants" underscores the different legal and social expectations for male and female servants. The Hebrew word for "menservants" is "עֶבֶד" (eved), which refers to male servants who were typically released after six years of service, as outlined in Exodus 21:2. This distinction reflects the broader societal norms and the protective measures embedded within the law to address the unique needs and circumstances of women. It also points to the progressive nature of the Mosaic Law in providing specific rights and protections for women, which were advanced compared to other ancient Near Eastern cultures.

If she is displeasing in the eyes of her master
The phrase "If she is displeasing" comes from the Hebrew word "ra‘ah," which means to be bad or evil in a broad sense. In this context, it refers to the master's subjective judgment of the woman’s suitability or favor. This reflects the ancient Near Eastern cultural norms where women, especially those in servitude, were often subject to the whims of their masters. The phrase underscores the vulnerability of women in such positions and the need for protective laws.

who has designated her for himself
The term "designated" is derived from the Hebrew "ya‘ad," meaning to appoint or assign. This indicates a formal intention or agreement, suggesting that the master had initially intended to take her as a wife or concubine. This reflects the social and legal customs of the time, where such arrangements were common, and highlights the importance of intention and commitment in relationships.

he must let her be redeemed
The word "redeemed" comes from the Hebrew "padah," which means to ransom or rescue. This provision ensures that the woman has the opportunity to be freed from her servitude, emphasizing the value of personal freedom and dignity. It reflects God’s concern for justice and mercy, ensuring that even those in servitude have rights and means of protection.

He has no right to sell her to foreigners
The prohibition against selling her to "foreigners" underscores the importance of community and covenant identity in Israel. The Hebrew word "nokri" refers to someone who is not part of the Israelite community. This law protects the woman from being sold into potentially harsher conditions outside her cultural and religious context, reflecting God’s care for the vulnerable and marginalized.

since he has broken faith with her
The phrase "broken faith" is translated from the Hebrew "bagad," which means to act treacherously or deceitfully. This indicates a breach of trust or covenant, highlighting the moral and ethical responsibilities of the master. It underscores the biblical principle that faithfulness and integrity are paramount in all relationships, reflecting God’s own faithfulness to His people.

And if he chooses her for his son
This phrase refers to the practice in ancient Israel where a man might arrange for a female servant to become a wife for his son. The Hebrew word for "chooses" is "יעד" (ya'ad), which implies a deliberate and purposeful decision. This reflects the cultural and familial responsibilities of the time, where marriages were often arranged to strengthen family ties and ensure the well-being of the woman. The father's choice signifies a protective and providential role, ensuring that the woman is integrated into the family with dignity and respect.

he must deal with her
The phrase underscores the obligation of the father to treat the woman with fairness and justice. The Hebrew root "עשה" (asah) for "deal" conveys the idea of doing or making, implying active and ongoing responsibility. This reflects the biblical principle of justice and righteousness, where individuals are called to act with integrity and compassion. The father's duty is not merely transactional but relational, ensuring that the woman is treated with the same care and consideration as any family member.

as with a daughter
This phrase elevates the status of the woman from a servant to a family member, highlighting the transformative power of covenant relationships in the biblical narrative. The Hebrew word "בת" (bat) for "daughter" signifies a position of honor and belonging within the family unit. This reflects God's heart for inclusion and equality, where every individual is valued and cherished. The instruction to treat her "as with a daughter" is a call to love, protect, and provide for her as one would for their own child, embodying the biblical ideals of family and community.

If he takes another wife
This phrase addresses the practice of polygamy, which was culturally accepted in ancient Israelite society. The Hebrew word for "wife" here is "אִשָּׁה" (ishah), which can also mean "woman." The context of this passage is a set of laws given to the Israelites to ensure justice and fairness, even within the framework of polygamy. Historically, polygamy was often practiced for social, economic, or political reasons, and this law seeks to protect the rights of the first wife, ensuring she is not neglected.

he must not reduce
The Hebrew verb "גָּרַע" (gara) means "to diminish" or "to take away." This command emphasizes the husband's responsibility to maintain the same level of care and provision for his first wife, despite taking another. It reflects God's concern for justice and the well-being of individuals, ensuring that the first wife's status and needs are not compromised.

the food
The term "שְׁאֵרָה" (she'erah) refers to sustenance or provisions, often translated as "flesh" or "food." In the ancient Near Eastern context, providing food was a fundamental aspect of a husband's duty to his wife. This provision is a basic necessity, and the law underscores the importance of meeting physical needs as a reflection of love and responsibility.

clothing
The Hebrew word "כְּסוּתָהּ" (kesutah) means "covering" or "garment." Clothing is a basic human need, and in biblical times, it was a symbol of dignity and protection. By ensuring that the first wife's clothing is not diminished, the law upholds her dignity and status within the household, reflecting God's care for the vulnerable.

or marital rights
The phrase "וְעֹנָתָהּ" (ve'onatah) refers to conjugal rights or marital intimacy. This aspect of the law highlights the importance of emotional and physical intimacy in marriage. It recognizes the first wife's right to a fulfilling marital relationship, emphasizing that her emotional and relational needs must not be neglected.

of his first wife
The focus on the "first wife" underscores her established position and rights within the marriage. In a society where women often had limited legal standing, this law provides protection and ensures that the first wife is not marginalized or deprived of her rightful place and provisions.

If, however
This phrase introduces a conditional clause, indicating a situation that contrasts with the previous instructions. In the Hebrew text, the word "אם" (im) is used, which is a common conditional particle. It sets the stage for a legal stipulation, emphasizing the importance of justice and fairness in the treatment of individuals, particularly women in this context. The use of "however" suggests a deviation from expected norms, highlighting God's concern for the vulnerable.

he does not provide her
The phrase underscores the responsibility of the man to fulfill his obligations. The Hebrew verb "יעשה" (ya'aseh) implies action and provision. In the cultural and historical context of ancient Israel, this provision was not merely material but also relational and protective. The emphasis is on the man's duty to ensure the well-being of the woman, reflecting God's care for the marginalized and His desire for equitable treatment.

with these three things
This refers to the specific provisions mentioned earlier in the passage: food, clothing, and marital rights. The Hebrew text uses "שלש אלה" (shalosh eleh), which directly translates to "these three." These necessities are fundamental to human dignity and survival, and their mention underscores the comprehensive nature of God's law, which seeks to protect the basic rights and needs of individuals, especially those in vulnerable positions.

she is free to go
The phrase "she is free to go" signifies liberation and autonomy. In Hebrew, "ויצאה" (v'yatz'ah) conveys the idea of departure or release. This provision ensures that the woman is not bound to an unjust or neglectful situation. It reflects God's justice and mercy, providing a way out for those who are oppressed or mistreated, and it highlights the value of personal freedom and dignity in God's eyes.

without payment of money
This clause, "אין כסף" (ein kesef), indicates that the woman is not required to pay a redemption price for her freedom. In the ancient Near Eastern context, this was a significant provision, as it prevented further exploitation or financial burden on the woman. It underscores the principle that freedom and justice should not be contingent upon one's financial status, aligning with the broader biblical theme of God's impartiality and His provision for the poor and oppressed.

Whoever strikes and kills a man
This phrase sets the stage for understanding the gravity of the act being described. The Hebrew word for "strikes" is "nakah," which implies a deliberate act of violence or aggression. In the ancient Near Eastern context, this was not merely a physical blow but an act with the intent to harm or kill. The phrase underscores the sanctity of human life, a core tenet in the Judeo-Christian worldview. The act of taking a life is seen as a direct affront to God, who is the giver of life. This reflects the biblical principle that humans are made in the image of God (Genesis 1:27), and thus, their lives are sacred.

must surely be put to death
The phrase "must surely be put to death" is a translation of the Hebrew "mot yumat," which is an emphatic construction indicating the certainty and necessity of the death penalty for murder. This reflects the principle of lex talionis, or the law of retribution, which is a common theme in ancient legal codes, including the Code of Hammurabi. However, in the biblical context, this is not merely about retribution but about upholding justice and maintaining societal order. The death penalty for murder serves as a deterrent and a means of purging evil from the community (Deuteronomy 19:19). It also reflects the seriousness with which God views the taking of innocent life, emphasizing that justice is a divine mandate. This principle is echoed in the New Testament, where the Apostle Paul acknowledges the role of governing authorities in executing justice (Romans 13:4).

But if the accident was unintentional
The phrase "unintentional" is derived from the Hebrew word "בִּלְתִּי" (bilti), which conveys the idea of something done without intent or purpose. In the context of ancient Israelite law, this distinction between intentional and unintentional acts was crucial. It reflects a deep understanding of human nature and the complexities of moral responsibility. The Bible acknowledges that not all harmful actions stem from malice, and this recognition is foundational to the justice system God established for His people. It underscores the importance of discerning the heart and motives behind actions, a principle that resonates with the teachings of Jesus, who emphasized the heart's intentions in His Sermon on the Mount.

yet God allowed it to happen
This phrase suggests divine sovereignty and providence, indicating that even events that seem accidental are within God's control. The Hebrew word "אִנָּה" (innah) implies that God has a hand in the unfolding of events, even those that appear to be mere chance. This reflects a theological perspective that God is actively involved in the world, guiding and shaping history according to His purposes. It reassures believers that nothing escapes God's notice or occurs outside His will, providing comfort and assurance that He is a just and righteous judge who sees beyond human understanding.

I will appoint you a place
The provision of a place of refuge, or "מָקוֹם" (maqom), highlights God's mercy and justice. In ancient Israel, cities of refuge were designated as safe havens for those who committed manslaughter unintentionally. This system ensured that justice was tempered with mercy, allowing for due process and protection from the avenger of blood. It reflects God's character as both just and compassionate, providing a way for reconciliation and restoration. This concept foreshadows the ultimate refuge found in Christ, who offers forgiveness and sanctuary to all who seek Him.

to which he may flee
The act of fleeing to a place of refuge, "לָנוּס" (lanus), signifies the urgency and necessity of seeking safety and protection. In the ancient Near Eastern context, the avenger of blood, often a family member of the deceased, had the right to pursue the manslayer. The cities of refuge provided a legal and physical space where the accused could find protection until a fair trial could be conducted. This system underscores the value God places on life and justice, ensuring that even those who have erred unintentionally have the opportunity for redemption and a fair hearing. It serves as a powerful reminder of the grace available to all who seek refuge in God, who is our ultimate protector and judge.

But if a man schemes
The phrase "schemes" comes from the Hebrew root "זָדוֹן" (zadon), which implies a premeditated, intentional act. This word highlights the gravity of the sin, as it is not a crime of passion or accident but a calculated decision to commit murder. In the ancient Near Eastern context, such premeditation was seen as a direct affront to the order and justice that God established. The deliberate nature of the act underscores the moral responsibility and the hardened heart of the perpetrator, contrasting with the sanctity of life that God commands His people to uphold.

and kills another man deliberately
The act of killing "deliberately" is emphasized here to distinguish between manslaughter and murder. The Hebrew word "יָמוּת" (yamut) is used for "kills," indicating the finality and seriousness of taking a life. In the biblical context, life is sacred, as humans are made in the image of God (Genesis 1:27). The deliberate taking of life is a violation of the sixth commandment, "You shall not murder" (Exodus 20:13), and reflects a heart that is in rebellion against God's law and order.

you must take him away from My altar
The altar in ancient Israel was a place of refuge and atonement, symbolizing God's presence and mercy. However, this phrase indicates that even the altar cannot protect someone guilty of premeditated murder. The Hebrew word "מֵעִם" (me'im) means "from," signifying removal from a place of sanctuary. This underscores the principle that God's justice cannot be circumvented by religious ritual or sanctuary. It reflects the seriousness with which God views justice and the protection of innocent life.

to be put to death
The phrase "to be put to death" is a direct command reflecting the ultimate penalty for murder. The Hebrew "מוֹת יוּמָת" (mot yumat) is a legal term indicating the death penalty. This reflects the biblical principle of retributive justice, where the punishment fits the crime. In the ancient context, this was seen as necessary to maintain social order and deter further violence. It also underscores the holiness of God, who demands justice and righteousness from His people. The severity of the punishment serves as a sobering reminder of the value God places on human life and the seriousness of sin.

Whoever strikes
The Hebrew word used here for "strikes" is "נכה" (nakah), which implies a violent or forceful blow. In the ancient Near Eastern context, this term indicates not just a physical act but a severe breach of familial respect and order. The act of striking one's parents was seen as a direct challenge to the God-ordained authority structure within the family, which was foundational to Israelite society. This command underscores the gravity of maintaining respect and reverence within the family unit, reflecting the broader biblical principle of honoring one's parents as outlined in the Ten Commandments (Exodus 20:12).

his father or mother
The mention of both "father" and "mother" highlights the equal importance of both parental figures in the biblical family structure. In ancient Israel, the family was the primary social unit, and both parents were to be honored and respected. This dual mention emphasizes that the commandment applies equally to both parents, countering any cultural tendencies to prioritize the authority of the father over the mother. It reflects the biblical view of the family as a sacred institution where both parents are to be revered and obeyed.

must surely be put to death
The phrase "must surely be put to death" is a translation of the Hebrew "מות יומת" (mot yumat), which is a legal formula indicating the seriousness of the offense. In the context of ancient Israelite law, this severe penalty underscores the critical importance of maintaining the sanctity and order of the family. The death penalty for such an act serves as a deterrent and a means of preserving the community's moral and social fabric. From a conservative Christian perspective, this commandment reflects the holiness and justice of God, who establishes laws to protect the family and ensure that His people live in harmony and respect. It also points to the broader biblical theme of the consequences of sin and the need for redemption, ultimately fulfilled in the New Testament through Jesus Christ.

Whoever kidnaps
The Hebrew word for "kidnaps" is "גּוֹנֵב" (gonev), which is derived from the root "גנב" (ganav), meaning to steal or take by stealth. This term emphasizes the act of taking someone unlawfully and against their will. In the ancient Near Eastern context, kidnapping was a severe crime, disrupting the social order and family structures. The act of kidnapping is not merely a theft of property but a violation of personal freedom and dignity, reflecting the high value placed on human life and liberty in the biblical worldview.

another man
The phrase "another man" underscores the universality of the command. It is not limited to a specific group or class but applies to all individuals, highlighting the inherent value and equality of every human being. This reflects the biblical principle that all people are made in the image of God (Genesis 1:27), and thus, their freedom and dignity must be respected and protected.

must be put to death
The phrase "must be put to death" indicates the severity of the crime and the corresponding punishment. The Hebrew term "מוֹת יוּמָת" (mot yumat) is a legal formula used in the Torah to prescribe capital punishment. This reflects the gravity with which God views the crime of kidnapping, equating it with murder in terms of its impact on the victim and society. The death penalty serves as a deterrent and a means of upholding justice and righteousness within the community.

whether he sells him
The act of selling a kidnapped person is explicitly condemned, highlighting the abhorrence of treating human beings as mere commodities. This phrase points to the practice of human trafficking, which was prevalent in the ancient world and remains a grave issue today. The Bible's stance here is clear: human life is sacred and cannot be bought or sold. This commandment calls for the protection of the vulnerable and the upholding of human dignity.

or the man is found in his possession
This phrase addresses the situation where the kidnapped person is still in the kidnapper's possession, emphasizing that the crime is punishable regardless of the outcome. The presence of the victim with the kidnapper is sufficient evidence of the crime, underscoring the importance of swift and decisive justice. This reflects the biblical concern for the protection of individuals and the maintenance of social order, ensuring that justice is not delayed or denied.

Whoever curses
The phrase "whoever curses" in Hebrew is "מקלל" (maqalel), which implies a severe form of disrespect or reviling. In the ancient Near Eastern context, words held significant power, and to curse one's parents was not merely to speak harshly but to invoke harm or wish evil upon them. This reflects the gravity with which familial relationships were regarded in Israelite society, emphasizing the importance of honoring one's parents as foundational to community and covenant life.

his father or mother
The mention of "his father or mother" underscores the dual respect required for both parents, reflecting the biblical commandment to "Honor your father and your mother" (Exodus 20:12). In the patriarchal society of ancient Israel, the family was the primary unit of social and religious life. Parents were seen as representatives of God's authority, and thus, cursing them was akin to rebelling against God's established order. This phrase highlights the equal importance of both paternal and maternal figures in the upbringing and spiritual formation of children.

must surely be put to death
The phrase "must surely be put to death" is a translation of the Hebrew "מות יומת" (mot yumat), a legal formula indicating the seriousness of the offense. This severe penalty reflects the covenantal nature of Israel's law, where maintaining holiness and order within the community was paramount. The death penalty for cursing parents underscores the sacredness of the family unit and the necessity of upholding respect and honor within it. While this may seem harsh by modern standards, it serves as a stark reminder of the weight of our words and the profound respect required in familial relationships. In a broader theological context, it points to the ultimate consequence of sin and the need for redemption, which is fulfilled in the New Testament through Christ's atoning sacrifice.

If men quarrel
The phrase "If men quarrel" introduces a scenario of conflict between individuals. The Hebrew root for "quarrel" is "רִיב" (riv), which means to strive or contend. This word is often used in the Old Testament to describe disputes or legal cases. The context here is a physical altercation, reflecting the reality of human conflict and the need for laws to govern such situations. Historically, this reflects the ancient Near Eastern context where personal disputes could escalate quickly, necessitating clear legal guidelines.

and one strikes the other
The action "and one strikes the other" indicates a physical assault. The Hebrew word for "strikes" is "נָכָה" (nakah), which can mean to smite, hit, or wound. This term is used throughout the Old Testament to describe various forms of physical violence, from minor injuries to fatal blows. The inclusion of this detail underscores the seriousness of the offense and the need for judicial intervention.

with a stone or with his fist
The use of "with a stone or with his fist" specifies the means of the assault. Stones were common weapons in ancient times, easily accessible and effective for causing harm. The mention of a "fist" indicates a more personal, direct form of violence. This distinction highlights the intent and potential severity of the attack, which would influence the legal consequences.

and he does not die
The phrase "and he does not die" is crucial in determining the outcome of the legal case. The Hebrew word for "die" is "מוּת" (muth), which is a common term for death in the Old Testament. The survival of the victim implies a different legal response than if the victim had died, reflecting the principle of proportional justice that is a key theme in biblical law.

but is confined to bed
The condition "but is confined to bed" describes the victim's incapacitation. This phrase indicates a temporary but significant injury, affecting the victim's ability to function normally. The Hebrew context suggests a period of recovery, during which the victim is unable to work or perform daily activities. This detail is important for determining compensation and justice.

if he can get up and walk around outside with his staff
This phrase indicates a condition of recovery and mobility. The Hebrew word for "staff" is "מַטֶּה" (matteh), which often symbolizes authority or support. In the context of ancient Israel, a staff was not only a physical support but also a symbol of one's ability to stand and move independently. The imagery of walking with a staff suggests a return to strength and self-sufficiency, which is significant in a culture where physical ability was crucial for daily survival and work. This phrase underscores the importance of restoration and healing, reflecting God's concern for justice and the well-being of individuals.

then the assailant will be absolved of liability
The term "absolved" in Hebrew is "נָקָה" (naqah), meaning to be free from guilt or punishment. This legal principle highlights the fairness embedded in God's law, where the intent and outcome of actions are considered. If the injured party recovers sufficiently to walk, the assailant is not held liable for further compensation. This reflects a balanced approach to justice, where the consequences are proportionate to the harm caused. It emphasizes the value of mercy and forgiveness once restitution is made, aligning with the broader biblical theme of reconciliation and restoration.

He must only pay for the lost time
The phrase "lost time" refers to the economic impact of the injury. In Hebrew, "שִׁבְתּוֹ" (shibto) relates to cessation or rest, indicating the period the injured person could not work. This requirement for compensation underscores the biblical principle of fairness and responsibility. It acknowledges the practical realities of life, where time lost due to injury affects one's livelihood. This provision ensures that the injured party is not left destitute, reflecting God's care for justice and provision for His people. It also teaches the importance of accountability and making amends for one's actions.

and see that he is completely healed
The Hebrew word for "healed" is "רָפָא" (rapha), which means to restore to health. This phrase emphasizes the ultimate goal of justice: the complete restoration of the injured person. It reflects God's desire for wholeness and well-being for His people. The requirement for the assailant to ensure complete healing highlights the community's responsibility to care for one another. It is a call to compassion and active involvement in the healing process, mirroring the biblical theme of love and care for one's neighbor. This principle encourages believers to seek not only justice but also the restoration and flourishing of others.

If a man strikes
The phrase "If a man strikes" introduces a conditional scenario, common in ancient legal codes, where specific actions and their consequences are outlined. The Hebrew word for "strikes" is "נכה" (nakah), which implies a deliberate act of violence. This reflects the broader biblical principle that human life is sacred and violence against another person is a serious matter. The use of "man" here is generic, indicating any person in a position of authority or power over another, emphasizing the responsibility that comes with such power.

his servant or maidservant
The terms "servant" and "maidservant" refer to individuals in a position of servitude, often due to economic circumstances. In the ancient Near Eastern context, servitude was a common social structure, but the Bible consistently calls for the humane and just treatment of servants. The Hebrew words "עבד" (eved) for servant and "שפחה" (shiphchah) for maidservant highlight the gender-specific roles within this societal framework. This phrase underscores the biblical mandate for justice and compassion towards those who are vulnerable or in subordinate positions.

with a rod
The "rod" symbolizes authority and discipline, but also the potential for abuse of power. In ancient times, a rod was a common tool for correction, yet the Bible sets boundaries on its use. The Hebrew word "שבט" (shevet) can mean both a physical rod and a symbol of authority. This dual meaning serves as a reminder that authority must be exercised with care and restraint, aligning with the biblical call for leaders to shepherd their people with justice and mercy.

and the servant dies by his hand
This phrase indicates the severity of the action, where the consequence of the strike is death. The Hebrew "מות" (muth) for "dies" conveys the finality and seriousness of taking a life. The phrase "by his hand" emphasizes personal responsibility and culpability. In the biblical worldview, life is a gift from God, and taking a life unjustly is a grave sin. This underscores the principle that those in authority are accountable for their actions, especially when they result in harm to others.

he shall surely be punished
The phrase "he shall surely be punished" reflects the biblical principle of justice and retribution. The Hebrew "נקם" (naqam) implies a divine or legal retribution, ensuring that justice is served. This serves as a deterrent against abuse and a reminder that God upholds justice for the oppressed. The certainty of punishment highlights the seriousness with which God views the mistreatment of others, especially those who are vulnerable, and reinforces the call for righteousness and accountability in all human relationships.

But if the servant recovers
This phrase introduces a conditional situation, emphasizing the potential for recovery. The Hebrew word for "servant" here is "עֶבֶד" (eved), which can mean servant, slave, or bondman. In ancient Israelite society, servitude was often a result of debt or poverty, and the law provided certain protections for servants. The possibility of recovery suggests a concern for the well-being of the servant, indicating that the injury was not intended to be fatal or permanently debilitating.

after a day or two
This time frame indicates a short period, suggesting that the injury was not severe enough to cause immediate death. The Hebrew context implies a waiting period to assess the servant's condition. In the ancient Near Eastern context, this reflects a legal principle of assessing the outcome of an injury before determining culpability. It underscores the importance of patience and careful judgment in legal matters.

the owner shall not be punished
The Hebrew word for "punished" is "נָקָם" (naqam), which means to avenge or take vengeance. This phrase indicates that if the servant recovers, the owner is not subject to retribution. This reflects the legal principle of lex talionis, or the law of retaliation, which was common in ancient legal systems. The absence of punishment in this case suggests that the injury was not deemed intentional or malicious.

since the servant is his property
The term "property" here is translated from the Hebrew word "כֶּסֶף" (kesef), which literally means "silver" or "money," but in this context, it refers to the economic value or investment the owner has in the servant. This phrase reflects the socio-economic realities of the time, where servants were considered part of a household's assets. However, it is crucial to understand this within the broader biblical narrative, which includes numerous laws aimed at protecting the rights and dignity of servants, such as the Year of Jubilee and the prohibition against harsh treatment.

If men who are fighting
The phrase sets the scene of a conflict, indicating a physical altercation between men. The Hebrew word for "fighting" is "נָצָה" (natsah), which implies a struggle or contention. This context highlights the unpredictability and potential collateral damage of human conflict, emphasizing the need for laws to govern such situations. Historically, this reflects the ancient Near Eastern context where disputes could escalate into physical confrontations, necessitating legal frameworks to address unintended consequences.

strike a pregnant woman
The Hebrew word for "strike" is "נָגַף" (nagaph), meaning to strike or hit. The mention of a "pregnant woman" underscores the vulnerability and sanctity of life, both of the mother and the unborn child. In ancient Israelite society, as in many cultures, the protection of women and children was paramount. This phrase indicates the seriousness with which the law views harm to a pregnant woman, reflecting the value placed on life and family.

and her child is born prematurely
The Hebrew term used here can be understood as "יָצָא" (yatsa), meaning to come out or depart. This phrase suggests a premature birth resulting from the altercation. The focus on the child being born prematurely highlights the potential consequences of violence and the fragility of life. It underscores the importance of accountability for actions that affect the most vulnerable.

but there is no further injury
This clause introduces a condition where, despite the premature birth, no additional harm occurs to the mother or child. The Hebrew word for "injury" is "אָסוֹן" (ason), meaning harm or mischief. This distinction is crucial in determining the legal and moral responsibility of the offender. It reflects a nuanced understanding of justice, where the outcome of an action influences the severity of the penalty.

he shall surely be fined
The phrase indicates a financial penalty, emphasizing restitution over retribution. The Hebrew root "עָנַשׁ" (anash) means to impose a fine or penalty. This reflects the biblical principle of justice that seeks to compensate for loss rather than exact vengeance. It underscores the importance of making amends and restoring what was lost or damaged.

as the woman’s husband demands
This part of the verse gives the husband a role in determining the compensation, reflecting the patriarchal structure of ancient Israelite society. The husband's involvement signifies his responsibility and authority within the family unit. It also highlights the personal nature of justice, where those directly affected have a say in the resolution.

and as the court allows
The involvement of the court, or "שָׁפַט" (shaphat) in Hebrew, ensures that justice is administered fairly and impartially. This phrase underscores the importance of legal oversight and the rule of law in maintaining social order. It reflects the biblical principle that justice should be tempered with wisdom and guided by established legal standards.

But if a serious injury results
This phrase introduces a condition that escalates the situation from a lesser offense to one of grave consequence. The Hebrew word for "serious injury" is "אָסוֹן" (ason), which implies a calamity or fatality. In the context of ancient Israelite law, this phrase sets the stage for the principle of proportional justice. The seriousness of the injury dictates the severity of the response, reflecting a deep concern for justice and the sanctity of life. This principle underscores the importance of accountability and the moral responsibility to protect life.

then you must require
The phrase "you must require" indicates a legal obligation. The Hebrew verb "נָתַן" (natan) is often translated as "to give" or "to require," suggesting a mandated action rather than a discretionary one. This reflects the structured legal system of ancient Israel, where justice was not left to personal vendetta but was administered through established legal processes. It emphasizes the community's role in upholding justice and ensuring that the punishment fits the crime.

a life for a life
This phrase is the essence of the lex talionis, or the law of retaliation, which is a foundational principle in ancient legal systems. The Hebrew "נֶפֶשׁ תַּחַת נָפֶשׁ" (nefesh tachat nefesh) literally means "soul under soul," indicating a direct equivalence in retribution. This principle is not about vengeance but about justice and deterrence. It serves to protect society by ensuring that the punishment is commensurate with the offense, thereby upholding the value of human life. In a broader biblical context, this principle points to the seriousness with which God views the taking of life and the need for justice to be served in a fallen world.

eye for eye
This phrase originates from the Hebrew "עַיִן תַּחַת עַיִן" (ayin tachat ayin). It is part of the lex talionis, or the law of retaliation, which is a principle of justice that ensures the punishment fits the crime. Historically, this was a revolutionary concept in ancient legal systems, which often allowed for excessive retribution. The principle here is not about promoting vengeance but about limiting it, ensuring that justice is proportional and fair. In a broader scriptural context, Jesus later references this law in Matthew 5:38-39, urging His followers to transcend the literal application of this law by practicing forgiveness and mercy.

tooth for tooth
The Hebrew "שֵׁן תַּחַת שֵׁן" (shen tachat shen) continues the theme of proportional justice. In ancient times, personal injury could lead to blood feuds and cycles of revenge. By instituting this law, God provided a legal framework to prevent such escalation. It underscores the value of each individual and the importance of justice in maintaining societal order. This phrase also invites reflection on the deeper spiritual principle of justice tempered with mercy, as seen throughout the Bible.

hand for hand
The phrase "יָד תַּחַת יָד" (yad tachat yad) emphasizes the importance of equitable retribution. In the ancient Near Eastern context, the hand was symbolic of power and action. This law served to protect individuals from disproportionate punishment and to uphold the dignity of every person. It reflects God's desire for a just society where actions have consequences, but those consequences are measured and fair.

foot for foot
The Hebrew "רֶגֶל תַּחַת רֶגֶל" (regel tachat regel) completes the series of examples illustrating the principle of lex talionis. The foot, representing movement and progress, signifies the broader implications of justice in community life. This law was intended to maintain balance and prevent the chaos that unchecked vengeance could bring. It points to a God who values justice and order, and who calls His people to reflect His character in their dealings with one another.

burn for burn
This phrase is part of the lex talionis, or the law of retaliation, which is a principle of retributive justice. The Hebrew word for "burn" is "כְּוִיָּה" (keviya), which refers to a burn or a scar. In the ancient Near Eastern context, this law was revolutionary in its demand for proportional justice, ensuring that the punishment matched the crime without exceeding it. It reflects God's desire for justice and fairness, preventing excessive retribution and promoting societal order. This principle underscores the sanctity of human life and the importance of treating others with dignity and respect.

wound for wound
The Hebrew word for "wound" is "פֶּצַע" (petza), indicating a physical injury or harm. This phrase emphasizes the need for equitable justice, ensuring that any injury inflicted is met with a corresponding penalty. Historically, this was a significant departure from the often brutal and excessive punishments common in ancient cultures. It highlights the biblical principle of justice tempered with mercy, as it seeks to limit vengeance and promote reconciliation. This reflects God's character as both just and merciful, calling His people to embody these attributes in their interactions with others.

stripe for stripe
The term "stripe" comes from the Hebrew "חַבּוּרָה" (chabburah), meaning a bruise or welt, typically from a blow. This phrase further reinforces the concept of measured justice. In the ancient world, physical punishment was a common form of retribution, but this law ensured that such punishment was not arbitrary or excessive. It serves as a reminder of the value God places on human life and the importance of justice that is fair and proportionate. This principle is echoed in the teachings of Jesus, who calls His followers to go beyond mere justice to embrace forgiveness and love, transforming relationships and communities.

If a man strikes
The Hebrew word for "strikes" is "נכה" (nakah), which implies a blow or a strike that causes harm. In the context of ancient Israel, this word underscores the seriousness of physical violence. The law here is not merely about physical injury but about the moral and ethical treatment of individuals, reflecting God's justice and care for all people, including servants.

the eye
The eye is a vital organ, symbolizing vision and insight. In biblical times, the loss of an eye would significantly impact a person's ability to work and live independently. This law highlights the value of every part of the human body, emphasizing that causing such harm is a grave offense.

of his manservant or maidservant
The terms "manservant" and "maidservant" refer to male and female servants, respectively. In the Hebrew context, these individuals were often part of the household, and while they were under the authority of their masters, they were also under God's protection. This law serves as a reminder that all people, regardless of social status, are made in the image of God and deserve dignity and respect.

and destroys it
The word "destroys" comes from the Hebrew "שחת" (shachat), meaning to ruin or corrupt. This indicates a permanent and severe injury. The use of this word underscores the irreversible nature of the damage, which necessitates a significant response in terms of justice and compensation.

he must let the servant go free
Freedom here is a profound concept, especially in the context of servitude. The Hebrew word for "free" is "חפשי" (chofshi), which means liberty or release. This provision reflects God's heart for liberation and justice, ensuring that those who are wronged are compensated in a manner that restores their dignity and autonomy.

in compensation for the eye
The idea of compensation is rooted in the principle of justice and restitution. The loss of an eye is met with the granting of freedom, which is a significant form of recompense. This reflects the biblical principle of "an eye for an eye" (Exodus 21:24), but in a way that promotes restoration and healing rather than further harm.

And if he knocks out
The phrase "knocks out" in the Hebrew text is derived from the root word "נָקָה" (naqah), which implies a forceful action resulting in damage or loss. This indicates a deliberate or negligent act that causes harm. In the context of ancient Israelite society, this phrase underscores the seriousness of physical harm and the responsibility of the master towards the servant. It reflects a legal framework that seeks to protect the vulnerable and ensure justice.

the tooth
The mention of "the tooth" is significant as it represents a part of the body that, while not life-threatening, is essential for daily function and dignity. In ancient cultures, including Israel, the loss of a tooth would have been a significant personal injury, affecting one's ability to eat and speak properly. This specific mention highlights the value placed on the well-being and dignity of every individual, regardless of their social status.

of his male or female servant
The inclusion of both "male or female servant" emphasizes the equal protection under the law for all servants, regardless of gender. In a patriarchal society, this is a notable point, as it ensures that both male and female servants are afforded the same rights and considerations. This reflects the broader biblical principle of justice and equality before God, as seen in other scriptures that advocate for the fair treatment of all individuals.

he must let the servant go free
The command to "let the servant go free" is a radical concept in the context of ancient Near Eastern cultures, where servants and slaves were often seen as property. This directive underscores the biblical principle of liberation and redemption. It serves as a reminder that God's law prioritizes human dignity and freedom, and it foreshadows the ultimate liberation found in Christ.

in compensation for the tooth
The phrase "in compensation for the tooth" indicates a principle of restitution and justice. The loss of the tooth is not merely a physical injury but a violation of the servant's rights and dignity. The requirement for compensation reflects the biblical theme of justice, where wrongs are to be righted, and victims are to be restored. This principle is echoed throughout scripture, emphasizing God's desire for a just and equitable society.

If an ox gores
The Hebrew word for "ox" is "שׁוֹר" (shor), which refers to a domesticated bovine animal commonly used in agrarian societies for plowing and other labor. The act of "goring" implies a violent attack with the horns, a behavior that, while not typical, could occur if the animal was provoked or not properly restrained. This phrase sets the stage for a legal case concerning the responsibility of animal owners in ancient Israelite society, emphasizing the importance of community safety and personal responsibility.

a man or a woman
This phrase underscores the equal value of human life, regardless of gender, in the eyes of God and within the legal system of ancient Israel. The inclusion of both "man" and "woman" highlights the comprehensive nature of the law, ensuring protection and justice for all individuals. It reflects the biblical principle that all humans are created in the image of God (Genesis 1:27), deserving of dignity and respect.

to death
The Hebrew word "מוּת" (muth) signifies the ultimate consequence of the ox's actions—death. This severe outcome necessitates a serious response, as life is sacred and its loss demands justice. The phrase indicates the gravity of the situation and the need for a legal framework to address such incidents, ensuring that justice is served and community order is maintained.

the ox must surely be stoned
The command for the ox to be "stoned" (Hebrew: "סָקַל" - saqal) is a form of capital punishment, reflecting the severity of the offense. Stoning was a communal act, symbolizing collective responsibility and the purging of evil from the community. This action serves as a deterrent, emphasizing the importance of preventing harm and maintaining societal safety.

and its meat may not be eaten
This prohibition against consuming the meat of the offending ox underscores the concept of defilement. The ox, having caused a human death, is considered unclean, and its meat is not to be used for sustenance. This reflects the broader biblical principle of holiness and the separation from that which is tainted by sin or death.

In this case, the owner of the ox will be acquitted
The Hebrew word for "acquitted" is "נָקָה" (naqah), meaning to be free from guilt or punishment. This clause provides a measure of protection for the owner, acknowledging that accidents can occur despite reasonable precautions. It highlights the balance in biblical law between justice and mercy, ensuring that individuals are not unjustly punished for unforeseen events beyond their control. This principle encourages responsible stewardship while recognizing human limitations.

But if the ox has a reputation for goring
The phrase "has a reputation for goring" indicates a known pattern of behavior. In Hebrew, the word for "reputation" can be linked to the concept of testimony or witness. This implies that the community is aware of the ox's dangerous tendencies. Historically, this reflects the communal nature of ancient Israelite society, where the actions of one's property could impact the entire community. The ox, a common domestic animal, symbolizes potential danger when not properly managed, emphasizing the responsibility of the owner.

and its owner has been warned
The phrase "has been warned" suggests a formal notification or admonition. In Hebrew, the root word for "warned" can also mean to testify or bear witness. This implies that the owner is not ignorant of the ox's behavior but has been explicitly informed. This highlights the importance of accountability and the moral obligation to act upon received knowledge. In a broader scriptural context, it underscores the biblical principle of stewardship and the duty to protect others from harm.

yet does not restrain it
The phrase "does not restrain it" indicates negligence or failure to act. The Hebrew root for "restrain" can mean to guard or keep. This suggests a lack of proactive measures to prevent harm. Theologically, this can be seen as a failure to exercise dominion responsibly, as mandated in Genesis. The owner’s inaction reflects a disregard for the safety of others, which is a serious moral failing in the biblical worldview.

and it kills a man or woman
The phrase "kills a man or woman" highlights the severity of the consequence. The Hebrew word for "kill" here is often used in legal contexts, indicating an unlawful or unjust death. This underscores the sanctity of human life, a core biblical principle. The inclusion of both "man or woman" emphasizes the equal value of all human life, reflecting the biblical teaching that all are made in the image of God (Genesis 1:27).

then the ox must be stoned
The phrase "must be stoned" refers to the prescribed method of execution for the ox. Stoning was a communal act, symbolizing the collective responsibility to uphold justice and remove evil from among the people. This reflects the seriousness with which the community must address threats to life and safety. Theologically, it serves as a reminder of the consequences of sin and the need for communal purity.

and its owner must also be put to death
The phrase "must also be put to death" indicates the ultimate penalty for the owner’s negligence. In Hebrew law, this reflects the principle of lex talionis, or the law of retribution, which demands a life for a life. This severe consequence underscores the gravity of the owner’s responsibility and the value God places on human life. It serves as a sobering reminder of the cost of negligence and the importance of vigilance in protecting others.

If payment is demanded of him instead
This phrase introduces the concept of a compensatory system within the ancient Israelite legal framework. The Hebrew word for "payment" here is "kofer," which can be understood as a ransom or compensation. This reflects a legal and moral principle where the value of life and justice is balanced through restitution. Historically, this system allowed for a form of justice that was both punitive and redemptive, acknowledging human fallibility while providing a path for reconciliation.

he may redeem his life
The term "redeem" is derived from the Hebrew "padah," which means to ransom or rescue. This concept is deeply rooted in the biblical narrative, symbolizing deliverance and salvation. In the broader scriptural context, redemption is a recurring theme, pointing to God's ultimate plan of salvation through Christ. Here, it underscores the value of life and the possibility of restoration, even when one has committed a grave offense.

by paying the full amount demanded of him
The phrase emphasizes the requirement of full restitution, which is a principle of justice in the Mosaic Law. The Hebrew word for "full amount" is "kesef," meaning silver or money, indicating a tangible, measurable compensation. This reflects the seriousness of the offense and the necessity for the offender to take full responsibility for their actions. In a spiritual sense, it points to the completeness of Christ's atonement, where He paid the full price for humanity's sins, offering redemption to all who believe.

This law also applies
The phrase "this law also applies" indicates the universality and consistency of God's justice. In the Hebrew text, the word for "law" is "mishpat," which means judgment or ordinance. It reflects the divine order and fairness that God establishes among His people. The application of this law to all individuals, regardless of their status, underscores the impartiality of God's commandments. Historically, this reflects the broader Ancient Near Eastern legal traditions, where laws were meant to maintain societal order and protect individuals.

if the bull gores
The act of a bull goring is a specific example of an animal causing harm, which in ancient agrarian societies was a real and present danger. The Hebrew word for "gores" is "nagach," which implies a violent thrust or attack. This reflects the seriousness with which God views the responsibility of individuals to control their property and prevent harm to others. The inclusion of such specific scenarios in the law demonstrates God's concern for the safety and well-being of His people.

a son or daughter
The mention of "a son or daughter" highlights the value of human life in God's eyes. In the Hebrew culture, children were considered a blessing and a heritage from the Lord. The specific mention of sons and daughters emphasizes the protection of the family unit, which is central to God's design for society. This phrase also underscores the equal value of all human life, regardless of age or gender, in the eyes of God. It serves as a reminder of the sanctity of life and the importance of safeguarding it within the community.

If the ox gores
The phrase "if the ox gores" introduces a scenario of injury caused by an animal, specifically an ox, which was a common domestic animal in ancient agrarian societies. The Hebrew word for "gores" is "nagach," which implies a violent thrust or attack. This reflects the seriousness of the incident, as oxen were typically used for labor and not aggression. The law addresses the responsibility of the owner in controlling their animals, emphasizing the importance of accountability and the protection of human life.

a male or female slave
The mention of "a male or female slave" highlights the social structure of ancient Israel, where slavery was a recognized institution. The Hebrew terms "eved" (male slave) and "amah" (female slave) denote individuals who were in servitude, often due to debt or poverty. This law acknowledges the value of slaves as human beings, deserving of protection and justice, even within their societal status. It reflects a moral and ethical concern for all individuals, regardless of their social standing.

the owner must pay
The requirement that "the owner must pay" indicates a legal and financial responsibility for the actions of one's property, in this case, the ox. The Hebrew word "shalem" means to make restitution or compensation. This principle of restitution is foundational in biblical law, emphasizing that justice involves not only punishment but also restoration and compensation for loss or injury.

thirty shekels of silver
The specified amount, "thirty shekels of silver," is significant both economically and symbolically. In ancient times, a shekel was a standard unit of weight and currency. The amount reflects the perceived value of a slave's life in that cultural context. Interestingly, this same amount is later mentioned in the New Testament as the price for which Judas Iscariot betrayed Jesus (Matthew 26:15), adding a layer of prophetic symbolism and foreshadowing the ultimate sacrifice of Christ.

to the master of the slave
The payment is directed "to the master of the slave," acknowledging the legal ownership and economic loss suffered by the master. This reflects the societal norms of the time, where slaves were considered property. However, the law also implicitly recognizes the humanity of the slave by mandating compensation, thus balancing the rights of the owner with the dignity of the individual.

and the ox must be stoned
The command that "the ox must be stoned" serves as a form of capital punishment for the animal, ensuring that it cannot cause further harm. The Hebrew word "sakal" means to stone, a common method of execution in ancient Israel. This action serves as a deterrent and a means of public justice, reinforcing the seriousness of the offense and the community's role in upholding safety and order.

If a man opens or digs a pit
The phrase "opens or digs a pit" refers to the act of creating a hazard. In ancient times, pits were often dug for various purposes, such as storing water or trapping animals. The Hebrew word for "pit" is "בּוֹר" (bor), which can also mean a cistern or a dungeon. This highlights the responsibility of individuals to ensure that their actions do not inadvertently cause harm to others. The act of digging a pit without proper precautions reflects negligence, which is a key theme in this passage.

and fails to cover it
The failure to cover the pit signifies neglect and irresponsibility. In the context of ancient Israelite society, where community living was prevalent, such negligence could lead to significant harm. The Hebrew root "כסה" (kasah) means to cover or conceal, emphasizing the duty to protect others from potential dangers. This part of the verse underscores the moral and ethical obligation to prevent foreseeable harm, aligning with the broader biblical principle of loving one's neighbor.

and an ox or a donkey falls into it
The mention of "an ox or a donkey" falling into the pit illustrates the practical consequences of negligence. Oxen and donkeys were valuable assets in agrarian societies, essential for farming and transportation. The Hebrew words "שׁוֹר" (shor) for ox and "חֲמוֹר" (chamor) for donkey highlight the economic impact of such an incident. This phrase serves as a reminder of the tangible repercussions of failing to act responsibly, reinforcing the biblical call to stewardship and care for one's property and community.

the owner of the pit
This phrase refers to the individual responsible for creating or leaving open a pit. In ancient Israel, pits were often used for storage or as traps for animals. The Hebrew word for "owner" is "בַּעַל" (ba'al), which implies possession and responsibility. The concept of ownership in this context emphasizes accountability, a principle deeply rooted in the Mosaic Law, which sought to maintain social justice and community harmony.

shall make restitution
Restitution is a key theme in biblical law, reflecting God's justice and mercy. The Hebrew word "שִׁלֵּם" (shillem) means to make whole or to compensate. This requirement underscores the importance of restoring what was lost or damaged, highlighting the biblical principle that justice involves not only punishment but also restoration and reconciliation.

he must give money
The phrase "give money" indicates a financial compensation, which was a common form of restitution in ancient times. The Hebrew word for money, "כֶּסֶף" (kesef), often referred to silver, a standard medium of exchange. This requirement reflects the practical application of justice, ensuring that the injured party is compensated for their loss, thus maintaining economic balance and fairness within the community.

to its owner
This phrase specifies the recipient of the restitution, emphasizing the personal nature of justice. The Hebrew word "בַּעַל" (ba'al) is used again, reinforcing the idea of rightful ownership and the personal responsibility to address wrongs. This reflects the biblical view that justice is relational, involving direct interaction between individuals.

and the dead animal will be his
This clause assigns the dead animal to the owner of the pit, indicating a transfer of property. The Hebrew word for "dead" is "מֵת" (met), which simply means deceased. This part of the law serves a dual purpose: it provides some compensation to the pit owner, who now possesses the carcass, and it removes the burden of disposal from the original owner. This reflects a practical approach to resolving disputes, ensuring that both parties bear some responsibility and benefit from the resolution.

If one man’s ox injures another’s ox
This phrase introduces a scenario of property damage, specifically involving oxen, which were valuable assets in ancient agrarian societies. The Hebrew word for "ox" is "שׁוֹר" (shor), indicating a domesticated bovine used for labor and agriculture. The context here reflects the importance of livestock in the economic and social life of the Israelites. The law addresses communal living and the need for fair resolution of disputes, emphasizing responsibility and neighborly conduct.

and it dies
The death of the ox signifies a significant loss, as oxen were essential for plowing fields and transportation. The Hebrew word for "dies" is "מוּת" (muth), which is a common term for death in the Old Testament. This highlights the gravity of the situation and the need for a just resolution. The death of an ox would have been a serious economic blow, necessitating a fair and equitable solution to prevent discord among community members.

they must sell the live ox
This directive involves a practical solution to the problem. The Hebrew verb "מָכַר" (makar) means "to sell," indicating a transaction that would provide compensation. The sale of the live ox represents a means to equitably resolve the dispute, ensuring that both parties share in the loss and the remaining value. This reflects the biblical principle of justice and fairness, ensuring that neither party is disproportionately burdened by the incident.

and divide the proceeds
The division of proceeds underscores the principle of equity. The Hebrew word "חָלַק" (chalaq) means "to divide" or "to share," emphasizing the fair distribution of resources. This action ensures that both parties receive compensation for their loss, promoting peace and harmony within the community. It reflects the biblical value of fairness and the importance of maintaining good relationships among neighbors.

they also must divide the dead animal
This final instruction involves the division of the dead ox, which still holds some value, perhaps as meat or hide. The Hebrew word "חָלַק" (chalaq) is again used, reinforcing the theme of equitable distribution. This ensures that both parties benefit from what remains, even in loss. The division of the dead animal serves as a reminder of the importance of justice and the need to address disputes in a manner that honors God and respects community relationships.

But if it was known
The phrase "But if it was known" introduces a condition of prior knowledge and responsibility. In Hebrew, the word for "known" is "yada," which implies an intimate or certain knowledge. This suggests that the owner had a clear understanding of the ox's dangerous behavior. Theologically, this highlights the importance of accountability and awareness in one's actions, reflecting the broader biblical principle that knowledge brings responsibility.

that the ox was in the habit of goring
The phrase "in the habit of goring" indicates a repeated and dangerous behavior. The Hebrew word for "habit" can be linked to "nagach," meaning to thrust or gore. This implies a pattern of aggression, not a one-time incident. Historically, oxen were valuable assets in agrarian societies, and their behavior was closely monitored. This phrase underscores the necessity of vigilance and proactive management of one's resources and responsibilities.

yet its owner did not restrain it
"Yet its owner did not restrain it" points to negligence. The Hebrew root for "restrain" is "shamar," meaning to guard or keep. This implies a failure to act upon known information, a neglect of duty. In a spiritual context, this serves as a cautionary tale about the dangers of ignoring one's responsibilities, emphasizing the biblical call to stewardship and the moral obligation to prevent harm.

he must pay full compensation
The requirement to "pay full compensation" reflects the principle of restitution. The Hebrew term "shalem" means to make whole or complete. This legal requirement underscores the biblical value of justice and fairness, ensuring that wrongs are righted and victims are made whole. It serves as a reminder of the importance of integrity and the need to rectify one's mistakes.

ox for ox
The phrase "ox for ox" is a straightforward expression of the lex talionis, or the law of retaliation, which is a principle of justice found throughout the Old Testament. This principle ensures that the punishment or restitution is equivalent to the loss incurred. It reflects the biblical emphasis on proportional justice, ensuring that the response to wrongdoing is fair and balanced.

and the dead animal will be his
Finally, "and the dead animal will be his" indicates the transfer of the carcass to the negligent owner. This clause serves as a practical resolution to the situation, ensuring that the owner bears the full consequence of his negligence. It highlights the biblical theme of personal responsibility and the tangible outcomes of one's actions, reminding believers of the importance of accountability in all aspects of life.