◄ Exodus 21 ►
Berean Standard Bible Par ▾ 

Hebrew Servants
(Deuteronomy 15:12–18)

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.a 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,b 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.

Personal Injury Laws

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 cursesc his father or mother must surely be put to death.d

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,e 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,f 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 oxg 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 silverh 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.

Berean Standard Bible (BSB) printed 2016, 2020, 2022, 2025 by Bible Hub and Berean.Bible. Produced in cooperation with Bible Hub, Discovery Bible, unfoldingWord, Bible Aquifer, OpenBible.com, and the Berean Bible Translation Committee. This text of God's Word has been dedicated to the public domain. Free downloads and unlimited usage available. See also the Berean Literal Bible and Berean Interlinear Bible.

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Exodus 21 Summary
Personal Injury Laws

Verses 1–6 – Hebrew Servants and Freedom
These rulings open the Book of the Covenant and set out limits on servitude. A Hebrew man may be hired or sold for six years, but “in the seventh he shall go out free, without paying anything” (v. 2). Marriage during service complicates release: if the master provided the wife, the family stays unless the master chooses to free them too. A servant who loves both family and master may stay voluntarily; his ear is pierced at the doorpost as a sign of lifelong loyalty (vv. 5–6).

Verses 7–11 – Female Servants and Marriage Protection
When a father sells his daughter, she is not a field-hand but a potential wife or concubine within the household. If the master or his son takes her, she receives full marital rights—food, clothing, and marital intimacy. Should these be withheld, “she shall go free, without payment of money” (v. 11). Thus the law shields a vulnerable young woman from exploitation.

Verses 12–17 – Life-Threatening Crimes and the Death Penalty
Deliberate murder demands death (v. 12). Cities of refuge will later protect those guilty of manslaughter (cf. Numbers 35:11–12). Kidnapping for slavery, striking or cursing parents, and unprovoked murder are all capital offenses. These rules underscore the sanctity God places on life, freedom, and family authority.

Verses 18–27 – Personal Injuries, Compensation, and Equal Justice
Bodily harm cases require restitution. An assault that incapacitates someone calls for payment for lost time and medical costs (v. 19). If a master injures a servant—“eye for eye, tooth for tooth” (vv. 23–25)—the servant gains freedom (vv. 26–27). The measure-for-measure principle keeps punishment proportionate yet merciful.

Verses 28–32 – Dangerous Oxen and Owner Liability
If an ox gores a person, the animal is destroyed and its meat discarded. Owners normally go unpunished unless they knew the beast was dangerous and failed to restrain it; then “the ox is to be stoned and its owner also must be put to death” (v. 29). A ransom can substitute for the owner’s life, and payment scales for male or female servants (vv. 30–32).

Verses 33–36 – Open Pits, Straying Animals, and Shared Loss
Negligence causing an animal’s death—such as an uncovered pit—requires compensation to the owner (v. 34). When livestock injure one another, the live animal and the carcass are sold and the value divided, or the whole is repaid if prior negligence is shown (vv. 35–36).

This chapter presents a series of ordinances laid down by God to guide social interactions and justice in Israelite society. The laws delve into issues of servitude, respect for parents, protection of life and property, and fair compensation for injury or loss, asserting that justice and accountability are integral to maintaining social order.

Historical Setting

Exodus 21 follows the Ten Commandments and begins the detailed social code Israel would live by in the land. The Hebrews are fresh from slavery in Egypt; God now shows them how true freedom operates—by curbing power, protecting the weak, and honoring life. These “judgments” (mishpatim) formed the backbone of early Israelite civil law until the monarchy and beyond (cf. 2 Chronicles 19:5-7).

Servitude and Social Safety Nets

• Poverty, not race, drives most servitude here. Leviticus 25:39-43 forbids treating Hebrew servants ruthlessly, reminding masters they themselves are God’s servants.

• The six-year limit mirrors the Sabbath rhythm—work balanced by rest and release (Exodus 23:10-11; Deuteronomy 15:12).

• Debts were wiped away with freedom, giving a fresh start rather than lifelong bondage—an ancient version of bankruptcy protection.

• Archaeological tablets from Nuzi and Alalakh (2nd-millennium BC Mesopotamia) record similar contracts but rarely grant automatic release; Israel’s law is noticeably kinder.

Rules of Liberation: The Ear-Piercing Ritual

The doorpost where blood had been smeared at Passover (Exodus 12:7) becomes the place where the awl pierces the ear—a reminder that ultimate deliverance belongs to God. Psalm 40:6 recalls, “My ears You have opened,” echoing a servant’s willing devotion.

Protections for Vulnerable Women

• The girl sold (v. 7) is not disposable property; she is a future wife. If the arrangement breaks down, she must not be resold to foreigners.

• Food, clothing, affection—three tangible rights. Paul draws on a similar trio when urging husbands to cherish their wives (Ephesians 5:28-29).

• By making neglect expensive (freedom without payment), the law deters mistreatment.

Sacredness of Life and Capital Offenses

• Genesis 9:6 already set the principle: “Whoever sheds man’s blood, by man his blood shall be shed.” Exodus 21 applies it within a nation.

• Kidnapping (v. 16) violates the image of God by turning a free person into chattel; Deuteronomy 24:7 repeats the ban.

• Striking or cursing parents attacks the God-given family order (cf. Proverbs 20:20). Jesus cites this to confront Pharisees who sidestepped care for parents (Matthew 15:4).

• Premeditation versus impulse matters: “God delivered him into his hand” (v. 13) anticipates cities of refuge where intent is judged (Deuteronomy 19:4-5).

Injury Laws and Equal Justice

• The “eye for eye” phrase is often misunderstood. It sets a maximum, not a minimum. Monetary or other settlements could satisfy the requirement (cf. Numbers 35:31).

• Freedom for an injured servant (vv. 26-27) elevates all people. Contemporary Babylonian codes demanded only financial payment, not emancipation.

• Jesus, in Matthew 5:38-42, presses disciples to go further—voluntarily surrendering rights rather than insisting on exact recompense. He fulfills, not abolishes, the principle.

The Role of Intent and Negligence

Three levels emerge:

1. Deliberate harm—death penalty.

2. Negligent harm—compensation or ransom.

3. Accidental harm with no negligence—shared losses or acquittal.

This pattern resurfaces in modern legal systems.

Animal Control and Corporate Responsibility

• Oxen were farm machinery and transport; a rogue animal endangered the community.

• The owner’s knowledge (v. 29) shifts blame. Luke 13:15 assumes everyday vigilance: “Does not each of you untie his ox or donkey and lead it to water?”

• Killing the ox and banning its meat underscore the seriousness: profit cannot arise from bloodshed.

• When a servant is gored, the owner of the ox pays thirty shekels—the same sum later weighed for Jesus (Matthew 26:15), hinting at the price placed on a Servant who would die for others’ negligence.

Biblical Cross-References

• Sabbatical release: Deuteronomy 15:1-18; Jeremiah 34:14-17.

• Equal justice: Leviticus 24:17-22.

• Parental honor: Exodus 20:12; Ephesians 6:1-3.

• Murder and refuge: Numbers 35; Joshua 20.

• Servitude to Christ: 1 Corinthians 7:22-23—“You were bought at a price; do not become slaves of men.”

Archaeological Parallels

• Code of Hammurabi §§ 229-235 address medical liability; Israel’s law resembles these but centers on personhood rather than class.

• Mari tablets mention compensating an owner when livestock kill, but omit ransom for human life. Exodus adds the divine image factor.

• Egyptian slave contracts often bound laborers for life; Israel’s sabbatical release stands in sharp contrast, reflecting the memory of liberation from Pharaoh.

Cultural Insights

• Doorposts were main structural supports—piercing an ear there publicized the servant’s choice.

• Pits were dug to store water; covering them was common courtesy. Negligence showed disregard for neighbor life and property.

• Thirty shekels equaled roughly four years’ wages for a shepherd, indicating substantial restitution rather than token payment.

Looking Ahead in Scripture

• Isaiah’s Servant songs echo voluntary servanthood (Isaiah 50:5: “He has opened My ear”).

• The New Covenant internalizes the law (Jeremiah 31:33); Jesus embodies the just Master who pays every debt and heals every wound.

• Revelation 21:4 promises a realm with no more death or pain—perfect fulfillment of these protective laws.

Practical Takeaways Today

• Work relationships should honor dignity, limit exploitation, and build paths to independence.

• Caring for aging parents remains a serious biblical duty.

• Negligence that harms others—whether through unsafe property, reckless driving, or dangerous pets—makes us accountable to God and society.

• Justice aims at restoration, not revenge; restitution and forgiveness can walk hand in hand.

• Voluntary, loving commitment—symbolized by the pierced ear—prefigures believers who freely call Jesus “Lord” and serve Him forever.

Connections to Additional Scriptures
Matthew 5:38-42
Jesus' teaching on turning the other cheek offers a deeper understanding of justice and mercy beyond the eye for an eye principle.

Micah 6:8
This verse encapsulates the call to act justly, love mercy, and walk humbly with God, reflecting the heart of the laws in Exodus 21.

James 2:8-13
The call to love our neighbor as ourselves and the warning against favoritism align with the principles of justice and equality found in Exodus 21.
Teaching Points
The Value of Human Life
Exodus 21:12-14 emphasizes the sanctity of life, prescribing severe consequences for murder while distinguishing between intentional and unintentional acts.

Justice and Restitution
Verses 18-19 and 22-25 outline principles of restitution, highlighting the importance of making amends and restoring what has been lost or damaged.

Protection for Servants
The chapter begins with laws regarding Hebrew servants (Exodus 21:1-11), underscoring the need for fair treatment and the protection of vulnerable individuals.

Equality Before the Law
The eye for an eye principle (Exodus 21:23-25) underscores the idea of proportional justice, ensuring that punishment fits the crime without excess.

Responsibility and Accountability
Verses 28-36 address the responsibility of individuals for their property and actions, emphasizing accountability in community life.
Practical Applications
Value Human Life
In our daily interactions, we should uphold the sanctity of life, treating others with respect and dignity.

Seek Justice and Reconciliation
When wronged or when we wrong others, we should strive for reconciliation and restitution, reflecting God's justice.

Protect the Vulnerable
Advocate for fair treatment of those who are marginalized or in positions of servitude, ensuring their rights and dignity are upheld.

Practice Fairness
In our judgments and decisions, aim for fairness and proportionality, avoiding excessive or unjust responses.

Be Responsible
Take responsibility for our actions and their impact on others, being mindful of how we manage our resources and relationships.
People
1. Hebrew Servant
A male Hebrew servant is mentioned in Exodus 21:2-6. He is to serve for six years and be released in the seventh year without payment. If he enters service single, he leaves single; if married, his wife leaves with him. If he chooses to stay with his master, he undergoes a ritual to become a servant for life.

2. Master
The master is the person who owns the Hebrew servant. The master is responsible for the servant's well-being and must release him in the seventh year (Exodus 21:2-6).

3. Wife and Children of the Servant
If a servant is given a wife by his master and she bears children, the wife and children remain the master's property if the servant chooses to leave after six years (Exodus 21:4).

4. Female Servant
A female servant is mentioned in Exodus 21:7-11. She is not to be released as male servants are. If she does not please her master, she must be redeemed, and not sold to foreigners. If betrothed to the master's son, she is to be treated as a daughter.

5. Owner of an Ox
The owner of an ox is mentioned in the context of an ox that gores a person to death. The owner is held responsible if the ox was known to be dangerous and not confined (Exodus 21:28-32).

6. Victim of an Ox
The person who is gored by an ox, resulting in death, is mentioned in Exodus 21:28-32. The law provides for the ox to be stoned and the owner to be punished if negligence is proven.

7. Father of a Daughter
In Exodus 21:7-11, the father of a daughter who is sold as a servant is implied. The laws ensure her protection and rights within her master's household.

8. Man Who Strikes Another
A man who strikes another person, leading to injury or death, is mentioned in Exodus 21:12-27. Various laws dictate the consequences based on the severity and intent of the act.

9. Pregnant Woman
A pregnant woman is mentioned in Exodus 21:22-25 in the context of men fighting and causing her to give birth prematurely. The law prescribes compensation if there is no serious injury, but life-for-life if there is harm.

10. Slave
A slave is mentioned in Exodus 21:20-21, where the law addresses the punishment of a master who beats a slave to death. The slave is considered property, but the master is punished if the slave dies immediately.
Places
Exodus 21 in the Berean Standard Bible does not specifically mention any geographical places. This chapter primarily deals with laws and ordinances given to the Israelites, focusing on topics such as the treatment of servants, personal injury laws, and property rights. Since there are no specific locations mentioned in this chapter, a numbered list of places cannot be provided.

If you have any other questions or need further information on a different topic, feel free to ask!
Events
1. Laws Regarding Hebrew Servants (Exodus 21:1-6)
Hebrew servants are to serve for six years and be released in the seventh year without payment. If a servant enters alone, he leaves alone; if married, his wife leaves with him. If the master gives him a wife and she bears children, the wife and children remain with the master. If the servant declares love for his master and family and wishes to stay, he is to be brought before God, and his ear is pierced as a sign of lifelong servitude.

2. Rights of Female Servants (Exodus 21:7-11)
A man selling his daughter as a servant does not allow her to go free as male servants do. If she does not please her master, he must allow her to be redeemed. If betrothed to his son, she is to be treated as a daughter. If he marries another, he must not deprive her of food, clothing, or marital rights. Failure to do so allows her to go free.

3. Laws on Personal Injury (Exodus 21:12-27)
Various laws concerning personal injury are outlined, including the death penalty for murder, cities of refuge for accidental killings, and penalties for striking or cursing parents. The principle of "life for life, eye for eye, tooth for tooth" is established for injuries.

4. Laws on Animal Control and Responsibility (Exodus 21:28-36)
If an ox gores a person to death, the ox is to be stoned, and its meat not eaten. If the ox was known to gore and the owner did not restrain it, the owner is also to be put to death or pay a ransom. If an ox gores a slave, the owner pays thirty shekels of silver to the master. Laws also cover compensation for animals falling into uncovered pits and for oxen injuring each other.
Topics
1. Laws Regarding Hebrew Servants (Exodus 21:1-11)
This section outlines the regulations for Hebrew servants, including the duration of service (six years), the conditions for release, and provisions for female servants. The Hebrew term "עֶבֶד" (eved) is used for servant, indicating a form of servitude that is distinct from modern conceptions of slavery.

2. Laws Concerning Personal Injury (Exodus 21:12-27)
These verses provide guidelines for dealing with cases of personal injury, including murder, manslaughter, and bodily harm. The principle of "life for life, eye for eye" (Exodus 21:23-24) is introduced, emphasizing justice and proportional retribution.

3. Laws About Animal Control and Liability (Exodus 21:28-36)
This section addresses the responsibility of animal owners, particularly in cases where an ox gores a person. The laws specify the consequences for the owner if the animal was known to be dangerous, highlighting the importance of accountability and prevention of harm.
Themes
1. Laws Concerning Hebrew Servants
This section outlines the treatment and rights of Hebrew servants. It emphasizes fair treatment and the eventual release of servants.
^“If 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.”^ (Exodus 21:2)
The Hebrew word for servant, עֶבֶד ('eved), can also mean slave or bondservant, indicating a form of servitude that was regulated by law.

2. Regulations for Female Servants
Specific protections and rights are given for female servants, highlighting the importance of their dignity and welfare.
^“If a man sells his daughter as a servant, she is not to go free as the menservants do.”^ (Exodus 21:7)
The text provides conditions under which a female servant could be redeemed or married, ensuring her protection.

3. Capital Punishment and Crimes
The chapter details various offenses that warrant the death penalty, reflecting the seriousness of certain crimes.
^“Whoever strikes a man so that he dies must surely be put to death.”^ (Exodus 21:12)
The Hebrew root נָכָה (nakah) for "strikes" implies a deliberate act of violence leading to death.

4. Personal Injury Laws
These laws address compensation and justice for personal injuries, emphasizing restitution and fairness.
^“If 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.”^ (Exodus 21:22)
The principle of lex talionis, or "an eye for an eye," is introduced here, underscoring proportional justice.

5. Animal Control and Liability
Regulations concerning the responsibility of animal owners for the actions of their animals are provided.
^“If an ox gores a man or a woman to death, the ox must surely be stoned, and its meat may not be eaten. But the owner of the ox will not be held responsible.”^ (Exodus 21:28)
The laws ensure accountability and prevent negligence, with the Hebrew word שׁוֹר (shor) for "ox" representing domesticated animals in general.

6. Property Damage and Restitution
The chapter includes laws about property damage and the necessary restitution, promoting justice and responsibility.
^“If a man opens or digs a pit and fails to cover it, and an ox or a donkey falls into it, the owner of the pit shall make restitution.”^ (Exodus 21:33-34)
The emphasis is on making amends for negligence, with the Hebrew word בּוֹר (bor) for "pit" indicating a hazard that must be managed.
Answering Tough Questions
1. In Exodus 21:2–6, how is the practice of permanently marking a servant’s ear and lifelong servitude reconciled with moral or ethical standards?

2. Exodus 21:7–11 mentions selling one’s daughter; how does this align with other biblical teachings on the value and protection of children?

3. In Exodus 21:20–21, why is beating a servant with impunity permitted if the servant survives a day or two?

4. Exodus 21:22–25 describes “eye for eye” justice; does this literal approach to retribution conflict with later biblical injunctions on forgiveness?

5. Historically or archaeologically, is there evidence that these specific slave and injury laws were widely practiced as described in Exodus 21?

Bible Study Discussion Questions

1. What does the principle of releasing a Hebrew servant in the seventh year teach us about God's view of freedom?

2. How might the practice of a servant choosing to serve their master for life relate to our commitment to God?

3. How can we understand the seemingly harsh laws about treating servants in the context of the ancient Near East?

4. What insights can we gain about God's view of women from the laws concerning female servants?

5. What can the punishment for striking or cursing parents teach us about God's value of family relationships?

6. How does the "eye for an eye" principle balance justice with mercy?

7. What do the laws regarding accidental and premeditated murder teach us about intent in our actions?

8. How do the laws concerning property ownership and liability speak to our responsibility for our actions and possessions?

9. How can we apply the principle of compensation for injury or loss in our relationships today?

10. In what ways might the ordinances about treating servants challenge our understanding of fairness and justice?

11. Why do you think God included specific laws about damage caused by livestock?

12. What implications might the laws regarding pits and uncovered hazards have on our responsibility for public safety today?

13. How does the "ox for ox" compensation rule reflect fairness in dealing with property damage?

14. How might the laws regarding capital punishment for crimes like murder and kidnapping be understood in today's legal context?

15. What principles can we draw from these laws that might guide our conduct and interactions with others today?

16. How can the law regarding the striking of a pregnant woman and the subsequent premature birth inform our views on the sanctity of life?

17. How does the principle of the master's liability for the actions of his livestock translate into today's context of responsibility?

18. Why do you think God included such specific laws for societal living among the Israelites?

19. How can we reconcile the harsher laws in this chapter with our understanding of God's love and mercy?

20. How might the laws in this passage be relevant in shaping the ethics of a Christian today?



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