1“These are the ordinances that you are to set before them:
2If you buy a Hebrew servant, he is to serve you for six years. But in the seventh year, he shall go free without paying anything.
3If he arrived alone, he is to leave alone; if he arrived with a wife, she is to leave with him.
4If his master gives him a wife and she bears him sons or daughters, the woman and her children shall belong to her master, and only the man shall go free.
5But if the servant declares, ‘I love my master and my wife and children; I do not want to go free,’
6then his master is to bring him before the judges. And he shall take him to the door or doorpost and pierce his ear with an awl. Then he shall serve his master for life.
7And if a man sells his daughter as a servant, she is not to go free as the menservants do.
8If she is displeasing in the eyes of her master who had designated her for himself, he must allow her to be redeemed. He has no right to sell her to foreigners, since he has broken faith with her.
9And if he chooses her for his son, he must deal with her as with a daughter.
10If he takes another wife, he must not reduce the food, clothing, or marital rights of his first wife.
11If, however, he does not provide her with these three things, she is free to go without monetary payment.
12Whoever strikes and kills a man must surely be put to death.
13If, however, he did not lie in wait, but God allowed it to happen, then I will appoint for you a place where he may flee.
14But if a man schemes and acts willfully against his neighbor to kill him, you must take him away from My altar to be put to death.
15Whoever strikes his father or mother must surely be put to death.
16Whoever kidnaps another man must be put to death, whether he sells him or the man is found in his possession.
17Anyone who curses his father or mother must surely be put to death.
18If men are quarreling and one strikes the other with a stone or a fist, and he does not die but is confined to bed,
19then the one who struck him shall go unpunished, as long as the other can get up and walk around outside with his staff. Nevertheless, he must compensate the man for his lost work and see that he is completely healed.
20If a man strikes his manservant or maidservant with a rod, and the servant dies by his hand, he shall surely be punished.
21However, if the servant gets up after a day or two, the owner shall not be punished, since the servant is his property.
22If men who are fighting strike a pregnant woman and her child is born prematurely, but there is no further injury, he shall surely be fined as the woman’s husband demands and as the court allows.
23But if a serious injury results, then you must require a life for a life—
24eye for eye, tooth for tooth, hand for hand, foot for foot,
25burn for burn, wound for wound, and stripe for stripe.
26If a man strikes and blinds the eye of his manservant or maidservant, he must let the servant go free as compensation for the eye.
27And if he knocks out the tooth of his manservant or maidservant, he must let the servant go free as compensation for the tooth.
28If an ox gores a man or woman to death, the ox must surely be stoned, and its meat must not be eaten. But the owner of the ox shall not be held responsible.
29But if the ox has a habit of goring, and its owner has been warned yet does not restrain it, and it kills a man or woman, then the ox must be stoned and its owner must also be put to death.
30If payment is demanded of him instead, he may redeem his life by paying the full amount demanded of him.
31If the ox gores a son or a daughter, it shall be done to him according to the same rule.
32If the ox gores a manservant or maidservant, the owner must pay thirty shekels of silver to the master of that servant, and the ox must be stoned.
33If a man opens or digs a pit and fails to cover it, and an ox or a donkey falls into it,
34the owner of the pit shall make restitution; he must pay its owner, and the dead animal will be his.
35If a man’s ox injures his neighbor’s ox and it dies, they must sell the live one and divide the proceeds; they also must divide the dead animal.
36But if it was known that the ox had a habit of goring, yet its owner failed to restrain it, he shall pay full compensation, ox for ox, and the dead animal will be his.
Exodus 21 Section and Chapter Commentary
Exod 21:1-23
The Covenant Code's Casuistic Laws
The Covenant Code, found in Exodus 21-23, is an ancient legal collection likely incorporated from the E Source. Unlike apodictic laws (absolute commands), these laws are casuistic, meaning they address specific 'if-then' scenarios, often related to agricultural life, such as regulations concerning slaves, violence, and property rights.
Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 6: The Jewish Law | A Closer Look · watch the clip
Exod 21:1-11
Similarity of Biblical and Ancient Near Eastern Slave Laws
The laws concerning slavery in the Hebrew Bible are remarkably similar to those found in other ancient Near Eastern law collections, such as the Code of Hammurabi. This suggests that the Hebrew Bible is a product of its ancient Near Eastern context, sharing similar legal justifications and conclusions regarding the treatment of slaves, contrary to the idea that Israel's laws were uniquely distinct.
Summarized by AI · Bart D. Ehrman · YouTube · Slavery in the Bible · watch the clip
Exod 21:2-11
Laws Regarding Israelite Slaves and Daughters
The Covenant Code in Exodus 21 includes laws concerning Israelite slaves, who serve for six years and are freed in the seventh. If a master gives a single slave a wife and children, the family remains with the master upon the slave's release, unless the slave chooses to stay permanently, marked by an ear piercing. This code also addresses selling a daughter, likely as a sexual partner, with provisions for her return if the buyer is unsatisfied.
Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 6: The Jewish Law | A Closer Look · watch the clip
Exod 21:2-6
Debt Slavery in the Ancient Near East
Debt slavery was a common practice where individuals became enslaved due to unpaid debts. The duration of this servitude was often fixed, such as three years in the Code of Hammurabi or six years in the Hebrew Bible, after which the slave was to be released. This form of slavery was contingent on the repayment of a debt, distinguishing it from chattel slavery.
Summarized by AI · Bart D. Ehrman · YouTube · Slavery in the Bible · watch the clip
Birth into Slavery and Chattel Slavery
People could be born into slavery, as seen in Exodus 21:2-6. If a male debt slave was given a wife by his master and they had children, the wife and children were considered chattel slaves, meaning their slavery was permanent and not contingent on debt repayment. These children were referred to as 'house-born' slaves.
Summarized by AI · Bart D. Ehrman · YouTube · Slavery in the Bible · watch the clip
Exod 21:7-11
Discrepancies in Slave Laws Between Exodus and Deuteronomy
While Deuteronomy shares many laws with earlier codes like the Covenant Code in Exodus, there are notable discrepancies. For instance, the laws regarding the treatment of enslaved women differ between Exodus 21 and Deuteronomy, indicating that the Deuteronomic code, though related, was not a mere repetition of earlier laws.
Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 8: Giving the Law Again · watch the clip
Selling Daughters into Concubinage/Slavery
Exodus 21:7-11 describes a disturbing law where a man could sell his daughter into servitude, likely as a concubine or slave-wife, to satisfy a debt. This law, while horrific to modern sensibilities, was intended as a form of protection for the daughter, as her sexual devaluation meant she could not simply be discarded. The law stipulated conditions for her redemption or continued provision if the master was displeased or took another wife.
Summarized by AI · Bart D. Ehrman · YouTube · Slavery in the Bible · watch the clip
Exod 21:23-32
Biblical Laws and Hammurabi's Code
Many laws found in the Bible, particularly in Exodus, show remarkable similarities to Hammurabi's Law Code, suggesting either direct derivation or a shared legal tradition. For instance, the 'eye for an eye, tooth for a tooth' principle is present in both codes, as are specific regulations regarding a goring ox, though the penalties differ in severity.
Summarized by AI · Cities of the Bible · Lecture 4: Babylon and Megiddo · watch the clip
Exod 21:28-32
Goring Ox Laws: Covenant Code's Improvement
The laws regarding a goring ox in the Covenant Code (Exodus 21:28-32) demonstrate similarities in content, formula, and sequence to the Laws of Hammurabi. The Covenant Code expands on these laws, adding variations and an additional law about an ox goring a son or daughter, indicating an aim by the writers to create a more systematic and reasonable legal collection than the Mesopotamian tradition.
Summarized by AI · Before the Bible: Mesopotamia and the Myths that Shaped Scripture · Lecture 3: Who Rules and Why? · watch the clip
Liability for a Goring Ox
In Exodus 21, if an ox gores someone to death, the ox is to be stoned, and its meat is not to be eaten. If the ox was known to be dangerous and its owner failed to take precautions, the owner is also to be executed, demonstrating strict accountability for negligence.
Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 6: The Jewish Law | A Closer Look · watch the clip
The Goring Ox Law and Lex Talionis
Specific laws, such as the 'goring ox' law and the principle of 'an eye for an eye, a tooth for a tooth' (lex talionis), are found almost verbatim in both biblical and multiple Mesopotamian law codes. While the biblical interpretation of lex talionis might suggest direct physical retribution, Mesopotamian codes often clarify it as monetary compensation. These shared legal concepts highlight the extensive literary borrowing and common legal traditions across the ancient Near East.
Summarized by AI · Bart D. Ehrman · YouTube · Almost Nothing in the Hebrew Bible Is Original · watch the clip
Exodus 21 Verse Notes
Exod 21:15
Capital Punishment for Striking/Cursing Parents
Exodus 21 prescribes the death penalty for striking or cursing one's parents. This highlights the severe consequences for actions deemed highly disrespectful or violent against parental authority in ancient Israelite law.
Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 6: The Jewish Law | A Closer Look · watch the clip
Exod 21:17
Capital Punishment for Striking/Cursing Parents
Exodus 21 prescribes the death penalty for striking or cursing one's parents. This highlights the severe consequences for actions deemed highly disrespectful or violent against parental authority in ancient Israelite law.
Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 6: The Jewish Law | A Closer Look · watch the clip
Exod 21:18-19
Exodus laws on injury and ancient Near Eastern legal codes
Laws concerning injury and compensation, such as those found in the Book of Exodus, are nearly word-for-word identical to legal codes from ancient Turkey, predating the Bible by centuries. This highlights that Israelite law was not created in isolation but was part of a common legal tradition shared across the ancient Near East.
Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 2: The Historical Critical Method Explained · watch the clip
Exod 21:20-21
Laws Against Abusing Slaves
Laws in the ancient Near East, including those in Exodus 21 and the Code of Hammurabi, provided protections against severe abuse of slaves. If a master beat a slave to death, it was considered a serious offense, sometimes punishable by the death of the master's own child, reflecting a form of 'lex talionis' or 'eye for an eye' justice.
Summarized by AI · Bart D. Ehrman · YouTube · Slavery in the Bible · watch the clip
Exod 21:22-25
Abortion and the Value of Fetal Life
Exodus 21 contains the only pentateuchal law directly relevant to abortion. If men fighting inadvertently hit a pregnant woman, causing a miscarriage but no harm to the woman, the penalty is a fine paid to her husband. However, if the woman also dies, the penalty is 'life for life.' This distinction implies that, in this specific legal context, an unborn fetus was not considered a human life equivalent to a born person.
Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 6: The Jewish Law | A Closer Look · watch the clip
Life begins at viability in Exodus 21
Exodus 21:22-25 describes a scenario where men fighting accidentally injure a pregnant woman, causing a miscarriage. If the woman dies, it's a capital offense (life for life). However, if only the fetus is lost, the penalty is a fine paid to the husband, indicating the fetus is considered property, not a human being with full rights, and its loss is not murder. This suggests life, in the biblical view, begins at viability.
Summarized by AI · Bart D. Ehrman · YouTube · What Does the Bible Say about Abortion? · watch the clip
Woman's life prioritized over fetus's
Based on the Law of Moses, the Bible prioritizes the life of a pregnant woman over that of a fetus. The law clearly defines the killing of a woman as murder, punishable by death, whereas the loss of a fetus is treated as property damage, incurring a fine. This distinction indicates that the woman is considered a living human being with full rights, while the fetus is not yet accorded the same status.
Summarized by AI · Bart D. Ehrman · YouTube · What Does the Bible Say about Abortion? · watch the clip
Biblical stance on abortion and fetal personhood
Opponents of abortion often claim the Bible universally views a fetus as a human being and abortion as murder. However, the Bible does not explicitly discuss abortion. Passages that address intentional acts causing miscarriage, such as Exodus 21 and Numbers 5, do not equate the loss of a fetus with murder, reflecting an ancient understanding of personhood different from modern views.
Summarized by AI · Bart D. Ehrman · YouTube · How to Weaponize the Bible · watch the clip
Biblical Passages on the Unborn
When discussing the beginning of life, some interpret biblical passages, such as poetic verses praising God for forming individuals in the womb or knowing them before birth, as evidence that the unborn are full human beings. Additionally, laws in the Hebrew Bible concerning pregnant women who miscarry are examined for their implications on the status of a prematurely born child.
Summarized by AI · Bart D. Ehrman · YouTube · Were Early Christians Known to Be Moral Reprobates? · watch the clip
Abortion: An Absent Issue in Jesus' Teachings
Abortion, a central issue for many fundamentalists, is never discussed by Jesus or the New Testament. The Old Testament has only two passages (Numbers 5 and Exodus 21) that touch on the status of an unborn fetus, and these suggest the authors did not consider a fetus a human being.
Summarized by AI · Bart D. Ehrman · YouTube · Do Fundamentalists (Actually) Follow Jesus? · watch the clip
Fetus Not Considered a Human Being in Old Testament Law
An Old Testament passage in Exodus demonstrates that a fetus was not considered a full human being. If two men fighting accidentally cause a pregnant woman to miscarry, the penalty is a fine paid to her husband, not the death penalty for killing a human. This indicates that the law viewed the loss of a fetus as damage to property, not homicide.
Summarized by AI · Bart D. Ehrman · YouTube · Is Paul the Founder of Christianity? · watch the clip
Biblical View on Abortion
The Bible does not directly address abortion. Passages sometimes cited in relation to abortion, such as Exodus 21 and Numbers 5, suggest that biblical authors did not consider an unborn child a human being with the same legal status as a born person. For example, Numbers 5 describes a ritual that could lead to an abortive process if a woman was suspected of adultery, implying divine sanction for such an outcome.
Summarized by AI · Bart D. Ehrman · YouTube · Slavery in the Bible · watch the clip
Exod 21:22-23
Fetus as property, not a human being
The law in Exodus 21:22-23 describes a situation where a pregnant woman is injured, causing a miscarriage. If the woman is unharmed, the responsible party pays a fine to the husband. However, if the woman is harmed, the penalty is 'life for life' or 'eye for eye'. This distinction suggests that the fetus is considered the husband's property, not a human being, because its loss results in a fine rather than a death sentence.
Summarized by AI · The Bible and Abortion: When Does Life Begin in the Bible? · Lecture 2: Biblical Views of the Unborn · watch the clip
Exod 21:23-25
Jesus Abrogates the Lex Talionis
Ptolemy interprets the 'eye for an eye' principle in Exodus 21 and Leviticus 24 as reflecting justice, a measured response, but not perfect goodness. He places it in the category of law 'intertwined with baseness.' Jesus, in Matthew 5, abrogates this provision entirely by commanding followers to turn the other cheek, demonstrating the Father's perfect goodness that extends even to enemies.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 6: Christians, the High God, and the Jews | Valentinus, Ptolemy, and the God of this Age · watch the clip
Lex Talionis: Justice and Limitation of Vengeance
The 'Lex Talionis,' or 'an eye for an eye, a tooth for a tooth,' is a principle found in Exodus 21, Leviticus 24, and Deuteronomy. This law is often misunderstood as severe, but it actually functions as a law of mercy, ensuring that punishment is proportionate to the crime and limiting excessive vengeance.
Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 6: The Jewish Law | A Closer Look · watch the clip
Exod 21:24
Jesus' Interpretation of "An Eye for an Eye"
Jesus reinterprets the "eye for an eye" principle, which was originally a law of proportional justice, by advocating non-resistance to evildoers and turning the other cheek. This teaching emphasizes mercy and love over strict retaliation, moving beyond mere justice to radical compassion.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 4: The Sermon on the Mount and the New Moses · watch the clip
Legal Codes: Shared Traditions with Mesopotamian Law
The 'eye for an eye, tooth for a tooth' principle found in Deuteronomy and other biblical legal codes is also present in earlier Mesopotamian legal texts, such as the Code of Hammurabi. This demonstrates a shared legal tradition rather than direct copying, indicating how these civilizations recorded and understood justice.
Summarized by AI · Bart D. Ehrman · YouTube · Before Genesis: What the Old Testament Borrowed from Mesopotamian Stories · watch the clip
Eye for an Eye: Justice and Mercy
The teaching of 'an eye for an eye and a tooth for a tooth' in the Old Testament was a call for justice, ensuring that punishment did not exceed the crime. Jesus, in the Sermon on the Mount, extends this principle by advocating for turning the other cheek. This is not a rejection of the Mosaic Law but an extension of its underlying intent towards mercy and non-retaliation, getting to the heart of the law's purpose.
Summarized by AI · Bart D. Ehrman · YouTube · Did Matthew Invent the Sermon on the Mount? · watch the clip
Jesus' Antitheses: Extending the Law's Intent
In the Sermon on the Mount, Jesus' 'antitheses' (e.g., 'You have heard it said... but I say to you...') are not contradictory statements but extensions of the law's core intent. For example, 'an eye for an eye' was a law of proportionate justice, which Jesus extends to radical mercy by saying 'turn the other cheek,' aiming to get to the heart of the law: love for one another.
Summarized by AI · Bart D. Ehrman · YouTube · Can Anyone Keep the Jewish Law? · watch the clip
The Goring Ox Law and Lex Talionis
Specific laws, such as the 'goring ox' law and the principle of 'an eye for an eye, a tooth for a tooth' (lex talionis), are found almost verbatim in both biblical and multiple Mesopotamian law codes. While the biblical interpretation of lex talionis might suggest direct physical retribution, Mesopotamian codes often clarify it as monetary compensation. These shared legal concepts highlight the extensive literary borrowing and common legal traditions across the ancient Near East.
Summarized by AI · Bart D. Ehrman · YouTube · Almost Nothing in the Hebrew Bible Is Original · watch the clip