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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Exodus 21:18 - 21:18
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This Chapter Verse Commentaries:
Fatal blows and the crimes placed on a par with them are now followed in simple order by the laws relating to bodily injuries.
Exo 21:18-19
If in the course of a quarrel one man should hit another with a stone or with his fist, so that, although he did not die, he “lay upon his bed,” i.e., became bedridden; if the person struck should get up again and walk out with his staff, the other would be innocent, he should “only give him his sitting and have him cured,” i.e., compensate him for his loss of time and the cost of recovery. This certainly implies, on the one hand, that if the man died upon his bed, the injury was to be punished with death, according to Exo 21:12; and on the other hand, that if he died after getting up and going out, no further punishment was to be inflicted for the injury done.
Exo 21:20-21
The case was different with regard to a slave. The master had always the right to punish or “chasten” him with a stick (Pro 10:13; Pro 13:24); this right was involved in the paternal authority of the master over the servants in his possession. The law was therefore confined to the abuse of this authority in outbursts of passion, in which case, “if the servant or the maid should die under his hand (i.e., under his blows), he was to be punished” (יִנָּקֵם נָקֹם: “vengeance shall surely be taken”). But in what the נָקֹם was to consist is not explained; certainly not in slaying by the sword, as the Jewish commentators maintain. The lawgiver would have expressed this by יוּמַת מֹות. No doubt it was left to the authorities to determine this according to the circumstances. The law in Exo 21:12 could hardly be applied to a case of this description, although it was afterwards extended to foreigners as well as natives (Lev 24:21-22), for the simple reason, that it is hardly conceivable that a master would intentionally kill his slave, who was his possession and money. How far the lawgiver was from presupposing any such intention here, is evident from the law which follows in Exo 21:21, “Notwithstanding, if he continue a day or two (i.e., remain alive), it shall not be avenged, for he is his money.” By the continuance of his life, if only for a day or two, it would become perfectly evident that the master did not wish to kill his servant; and if nevertheless he died after this, the loss of the slave was punishment enough for the master. There is no ground whatever for restricting this regulation, as the Rabbins do, to slaves who were not of Hebrew extraction.
Exo 21:22-25
If men strove and thrust against a woman with child, who had come near or between them for the purpose of making peace, so that her children come out (come into the world), and no injury was done either to the woman or the child that was born,
(Note: The words יְלָדֶיהָ וְיָצְאוּ are rendered by the lxx καὶ ἐξέλθη τὸ παιδίον αὐτῆς μὴ ἐξεικονισμένον and the corresponding clause יִהְיֶה אָסֹון וְאִם by ἐὰν δὲ ἐξεικονισμένον ᾖ; consequently the translators have understood the words as meaning that the fruit, the premature birth of which was caused by the blow, if not yet developed into a human form, was not to be regarded as in any sense a human being, so that the giver of the blow was only required to pay a pecuniary compensation, - as Philo expresses it, “on account of the injury done to the woman, and because he prevented nature, which forms and shapes a man into the most beautiful being, from bringing him forth alive.” But the arbitrary character of this explanation is apparent at once; for יֶלֶד only denotes a child, as a fully developed human being, and not the fruit of the womb before it has assumed a human form. In a manner no less arbitrary אָסֹון has been rendered by Onkelos and the Rabbins מֹותָא, death, and the clause is made to refer to the death of the mother alone, in opposition to the penal sentence in Exo 21:23, Exo 21:24, which not only demands life for life, but eye for eye, etc., and therefore presupposes not death alone, but injury done to particular members. The omission of לָהּ, also, apparently renders it impracticable to refer the words to injury done to the woman alone.)
a pecuniary compensation was to be paid, such as the husband of the woman laid upon him, and he was to give it בִּפְלִלִים by (by an appeal to) arbitrators. A fine is imposed, because even if no injury had been done to the woman and the fruit of her womb, such a blow might have endangered life. (For יָצָא roF( to go out of the womb, see Gen 25:25-26.) The plural יְלָדֶיהָ is employed for the purpose of speaking indefinitely, because there might possibly be more than one child in the womb. “But if injury occur (to the mother or the child), thou shalt give soul for soul, eye for eye,...wound for wound:” thus perfect retribution was to be made.
Exo 21:26-27
But the lex talionis applied to the free Israelite only, not to slaves. In the case of the latter, if the master struck out an eye and destroyed it, i.e., blinded him with the blow, or struck out a tooth, he was to let him go free, as a compensation for the loss of the member. Eye and tooth are individual examples selected to denote all the members, from the most important and indispensable down to the very least.
Exo 21:28-30
The life of man is also protected against injury from cattle (cf. Gen 9:5). “If an ox gore a man or a woman, that they die, the ox shall be stoned, and its flesh shall not be eaten;” because, as the stoning already shows, it was laden with the guilt of murder, and therefore had become unclean (cf. Num 35:33). The master or owner of the ox was innocent, sc., if his ox had not bee known to do so before. But if this were the case, “if his master have been warned (בִּבְעָלָיו הוּעַד, lit., testimony laid against its master), and notwithstanding this he have not kept it in,” then the master was to be put to death, because through his carelessness in keeping the ox he had caused the death, and therefore shared the guilt. As this guilt, however, had not been incurred through an intentional crime, but had arisen simply from carelessness, he was allowed to redeem his forfeited life by the payment of expiation money (כִּפֶר, lit., covering, expiation, cf. Exo 30:12), “according to all that was laid upon him,” sc., by the judge.
Exo 21:31-32
The death of a son or a daughter through the goring of an ox was also to be treated in the same way; but that of a slave (man-servant or maid-servant) was to be compensated by the payment of thirty shekels of silver (i.e., probably the ordinary price for the redemption of a slave, as the redemption price of a free Israelite was fifty shekels, Lev 27:3) on the part of the owner of the ox; but the ox was to be killed in this case also. There are other ancient nations in whose law books we find laws relating to the punishment of animals for killing or wounding a man, but not one of them had a law which made the owner of the animal responsible as well, for they none of them looked upon human life in its likeness of God.