24 Eye H5869 for eye, H5869 tooth H8127 for tooth, H8127 hand H3027 for hand, H3027 foot H7272 for foot, H7272
And if a man H376 smite H5221 the eye H5869 of his servant, H5650 or the eye H5869 of his maid, H519 that it perish; H7843 he shall let him go H7971 free H2670 for H8478 his eye's H5869 sake. And if he smite H5307 out his manservant's H5650 tooth, H8127 or his maidservant's H519 tooth; H8127 he shall let him go H7971 free H2670 for his tooth's H8127 sake.
And if a man H376 cause H5414 a blemish H3971 in his neighbour; H5997 as he hath done, H6213 so shall it be done H6213 to him; Breach H7667 for breach, H7667 eye H5869 for eye, H5869 tooth H8127 for tooth: H8127 as he hath caused H5414 a blemish H3971 in a man, H120 so shall it be done H5414 to him again.
But Adonibezek H137 fled; H5127 and they pursued H7291 after H310 him, and caught H270 him, and cut off H7112 his thumbs H931 H3027 and his great toes. H7272 And Adonibezek H137 said, H559 Threescore and ten H7657 kings, H4428 having their thumbs H931 H3027 and their great toes H7272 cut off, H7112 gathered H3950 their meat under my table: H7979 as I have done, H6213 so God H430 hath requited H7999 me. And they brought H935 him to Jerusalem, H3389 and there he died. H4191
Ye have heard G191 that G3754 it hath been said, G4483 An eye G3788 for G473 an eye, G3788 and G2532 a tooth G3599 for G473 a tooth: G3599 But G1161 I G1473 say G3004 unto you, G5213 That ye resist G436 not G3361 evil: G4190 but G235 whosoever G3748 shall smite G4474 thee G4571 on G1909 thy G4675 right G1188 cheek, G4600 turn G4762 to him G846 the other G243 also. G2532 And G2532 if any man will G2309 sue G2919 thee G4671 at the law, G2919 and G2532 take away G2983 thy G4675 coat, G5509 let G863 him G846 have G863 thy cloke G2440 also. G2532
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Exodus 21
Commentary on Exodus 21 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 21
Ex 21:1-6. Laws for Menservants.
1. judgments—rules for regulating the procedure of judges and magistrates in the decision of cases and the trial of criminals. The government of the Israelites being a theocracy, those public authorities were the servants of the Divine Sovereign, and subject to His direction. Most of these laws here noticed were primitive usages, founded on principles of natural equity, and incorporated, with modifications and improvements, in the Mosaic code.
2-6. If thou buy an Hebrew servant—Every Israelite was free-born; but slavery was permitted under certain restrictions. An Hebrew might be made a slave through poverty, debt, or crime; but at the end of six years he was entitled to freedom, and his wife, if she had voluntarily shared his state of bondage, also obtained release. Should he, however, have married a female slave, she and the children, after the husband's liberation, remained the master's property; and if, through attachment to his family, the Hebrew chose to forfeit his privilege and abide as he was, a formal process was gone through in a public court, and a brand of servitude stamped on his ear (Ps 40:6) for life, or at least till the Jubilee (De 15:17).
Ex 21:7-36. Laws for Maidservants.
7-11. if a man sell his daughter—Hebrew girls might be redeemed for a reasonable sum. But in the event of her parents or friends being unable to pay the redemption money, her owner was not at liberty to sell her elsewhere. Should she have been betrothed to him or his son, and either change their minds, a maintenance must be provided for her suitable to her condition as his intended wife, or her freedom instantly granted.
23-25. eye for eye—The law which authorized retaliation (a principle acted upon by all primitive people) was a civil one. It was given to regulate the procedure of the public magistrate in determining the amount of compensation in every case of injury, but did not encourage feelings of private revenge. The later Jews, however, mistook it for a moral precept, and were corrected by our Lord (Mt 5:38-42).
28-36. If an ox gore a man or a woman, that they die—For the purpose of sanctifying human blood, and representing all injuries affecting life in a serious light, an animal that occasioned death was to be killed or suffer punishment proportioned to the degree of damage it had caused. Punishments are still inflicted on this principle in Persia and other countries of the East; and among a rude people greater effect is thus produced in inspiring caution, and making them keep noxious animals under restraint, than a penalty imposed on the owners.
30. If there be laid on him a sum of money, &c.—Blood fines are common among the Arabs as they were once general throughout the East. This is the only case where a money compensation, instead of capital punishment, was expressly allowed in the Mosaic law.