Passage Resources Hebrew/Greek Your Content
Anterior Siguiente
Añadir traducción en paralelo Imprimir Opciones de la página
Close SCH2000

2 Mose 21
Schlachter 2000

Gott gibt Rechtsbestimmungen für das Leben des Volkes

21 Und das sind die Rechtsbestimmungen, die du ihnen vorlegen sollst:

Das Recht des hebräischen Sklaven

2 Wenn du einen hebräischen Sklaven kaufst, soll er sechs Jahre lang dienen, und im siebten soll er unentgeltlich freigelassen werden.

3 Ist er allein gekommen, so soll er auch allein entlassen werden; ist er aber verheiratet gekommen, so soll seine Frau mit ihm gehen.

4 Hat ihm aber sein Herr eine Frau gegeben und diese hat ihm Söhne oder Töchter geboren, so soll die Frau samt ihren Kindern seinem Herrn gehören; er aber soll allein entlassen werden.

5 Wenn aber der Sklave erklärt: Ich liebe meinen Herrn, meine Frau und meine Kinder, ich will nicht freigelassen werden!,

6 so soll ihn sein Herr vor Gott[a] bringen und ihn an die Tür oder den Pfosten stellen, und er soll ihm seine Ohren mit einem Pfriem[b] durchbohren, damit er ihm diene für alle Zeiten.

7 Wenn aber jemand seine Tochter als Sklavin verkauft, so soll sie nicht wie die Sklaven freigelassen werden.

8 Wenn sie ihrem Herrn, der sie für sich bestimmt hatte, missfällt, so soll er sie loskaufen lassen; aber er hat keine Macht, sie unter ein fremdes Volk zu verkaufen, weil er treulos an ihr gehandelt hat.

9 Verheiratet er sie aber mit seinem Sohn, so soll er nach dem Recht der Töchter mit ihr handeln.

10 Wenn er sich aber eine andere nimmt, so soll er jener nichts schmälern an Nahrung, Kleidung und der ehelichen Beiwohnung.

11 Wenn er diese drei Dinge nicht tut, so soll sie umsonst frei werden, ohne Lösegeld.

Bestimmungen über Totschlag und Körperverletzung

12 Wer einen Menschen schlägt, dass er stirbt, der soll unbedingt sterben.

13 Hat er ihm aber nicht nachgestellt, sondern hat Gott es seiner Hand geschehen lassen, so will ich dir einen Ort bestimmen, wohin er fliehen soll.

14 Wenn aber jemand gegen seinen Nächsten frevelhaft handelt, sodass er ihn vorsätzlich umbringt, [sogar] von meinem Altar sollst du ihn wegholen, damit er stirbt!

15 Wer seinen Vater oder seine Mutter schlägt, der soll unbedingt sterben.

16 Wer einen Menschen raubt, sei es, dass er ihn verkauft oder dass man ihn noch in seiner Hand findet, der soll unbedingt sterben.

17 Auch wer seinem Vater oder seiner Mutter flucht, soll unbedingt sterben.

18 Wenn Männer miteinander streiten und einer schlägt den anderen mit einem Stein oder mit der Faust, dass er nicht stirbt, aber im Bett liegen muss:

19 Wenn er so weit wiederhergestellt wird, dass er auf einen Stock gestützt ausgehen kann, so soll der, welcher ihn geschlagen hat, straflos bleiben; nur soll er ihn für das Versäumte entschädigen und für seine völlige Heilung sorgen.

20 Und wer seinen Sklaven oder seine Sklavin mit einem Stock schlägt, sodass sie ihm unter der Hand sterben, der soll unbedingt bestraft werden;

21 stehen sie aber nach einem oder zwei Tagen wieder auf, so soll er nicht bestraft werden, weil es sein eigener Schaden ist.

22 Wenn Männer sich streiten und eine schwangere Frau stoßen, sodass eine Frühgeburt eintritt[c], aber sonst kein Schaden entsteht, so muss [dem Schuldigen] eine Geldstrafe auferlegt werden, wie sie der Ehemann der Frau festsetzt; und er soll sie auf richterliche Entscheidung hin geben.

23 Wenn aber ein Schaden entsteht, so sollst du geben: Leben um Leben,

24 Auge um Auge, Zahn um Zahn, Hand um Hand, Fuß um Fuß,

25 Brandmal um Brandmal, Wunde um Wunde, Beule um Beule.

26 Wenn jemand seinem Knecht oder seiner Magd ein Auge ausschlägt, so soll er sie freilassen für das Auge.

27 Und wenn er dem Knecht oder der Magd einen Zahn ausschlägt, soll er sie auch freilassen für den Zahn.

28 Wenn ein Rind einen Mann oder eine Frau zu Tode stößt, so soll man es unbedingt steinigen und sein Fleisch nicht essen; der Eigentümer des Rindes aber soll unbestraft bleiben.

29 Ist aber das Rind seit mehreren Tagen stößig gewesen und wurde sein Eigentümer deshalb verwarnt, hat es aber doch nicht in Verwahrung getan, so soll das Rind, das einen Mann oder eine Frau getötet hat, gesteinigt werden, und auch sein Eigentümer soll sterben.

30 Wird ihm aber ein Lösegeld auferlegt, so soll er zur Erlösung seiner Seele so viel geben, wie man ihm auferlegt.

31 Wenn es einen Sohn oder eine Tochter stößt, so soll man ihn auch nach diesem Recht behandeln.

32 Wenn aber das Rind einen Sklaven stößt oder eine Sklavin, so soll man ihrem Herrn 30 Schekel Silber bezahlen; das Rind aber muss gesteinigt werden.

Schaden und Schadenersatz

33 Wenn jemand eine Zisterne aufdeckt oder eine solche gräbt und sie nicht zudeckt, und es fällt ein Rind oder Esel hinein,

34 so hat der Zisternenbesitzer den Eigentümer des Viehs mit Geld zu entschädigen, das tote Tier aber soll ihm gehören.

35 Wenn jemandes Rind das Rind eines anderen zu Tode stößt, so sollen sie das lebendige Rind verkaufen und das Geld teilen und das tote [Rind] auch teilen.

36 Wusste man aber, dass das Rind schon seit etlichen Tagen stößig war und hat sein Herr es doch nicht in Verwahrung getan, so soll er das Rind ersetzen und das tote behalten.

37 Wenn jemand ein Rind stiehlt oder ein Schaf und es schlachtet oder verkauft, so soll er fünf Rinder für eines erstatten und vier Schafe für eines.

Notas al pie

  1. (21,6) Andere Übersetzung: vor die Richter.
  2. (21,6) d.h. eine starke Nadel zur Lederverarbeitung.
  3. (21,22) w. dass die Kinder herauskommen.
Listen to 2 Mose 21
Close HOF

2 Mose 21
Hoffnung für Alle

Die Rechte israelitischer Sklaven und Sklavinnen (5. Mose 15,12‒18)

21 »Gib den Israeliten folgende Gesetze weiter:

2 Wenn ein Israelit sich wegen seiner Armut als Sklave an einen anderen Israeliten verkauft hat, soll er sechs Jahre lang für ihn arbeiten. Im siebten Jahr soll er freigelassen werden, ohne dass ihn jemand freikaufen muss.

3 Ist er unverheiratet gekommen, soll er auch als Lediger wieder gehen. Ist er als Verheirateter gekommen, soll er zusammen mit seiner Frau wieder gehen. 4 Hat ihm jedoch sein Herr während dieser Zeit eine Frau gegeben, mit der er nun Kinder hat, dann bleiben die Frau und die Kinder Eigentum des Herrn. Nur der Sklave selbst wird im siebten Jahr wieder frei.

5 Doch wenn er an seinem Herrn hängt, wenn er seine Frau und die Kinder liebt und darum nicht frei sein will, 6 soll sein Herr mit ihm zum Heiligtum kommen und die Entscheidung dort bestätigen lassen. Danach soll er den Sklaven an den Türpfosten stellen und mit einem spitzen Werkzeug ein Loch in sein Ohrläppchen bohren. Nun muss der Sklave auf Lebenszeit bei seinem Herrn bleiben.

7 Wenn jemand seine Tochter als Sklavin verkauft hat, darf sie im siebten Jahr nicht zu denselben Bedingungen freigelassen werden wie ein Sklave. 8 Wenn ihr Herr sie für sich als Ehefrau bestimmt hatte, sie ihm aber nicht gefällt, muss er ihren Verwandten anbieten, sie freizukaufen. Er hat nicht das Recht, sie an Ausländer weiterzuverkaufen, denn er hat sein Eheversprechen nicht gehalten.

9 Hat er sie für seinen Sohn als Frau bestimmt, muss er sie rechtlich einer Tochter gleichstellen.

10 Wenn er sie jedoch selber heiratet und nach ihr noch eine zweite Frau nimmt, darf er die erste nicht benachteiligen. Er muss ihr Nahrung und Kleidung geben und wie bisher den ehelichen Verkehr mit ihr pflegen. 11 Wenn er diese drei Verpflichtungen ihr gegenüber nicht erfüllt, muss er sie freilassen, ohne Geld für sie zu bekommen.«

Strafen für schwere Verbrechen

12 »Wer einen Menschen schlägt und dabei so schwer verletzt, dass er stirbt, muss mit dem Tod bestraft werden. 13 Hat er ihn aber nicht mit Absicht getötet, sondern durch einen Unfall, den ich, euer Gott, geschehen ließ, dann soll er an einen Ort fliehen, den ich bestimmen werde. 14 Doch wer einen Menschen vorsätzlich und heimtückisch umbringt, der muss sterben. Selbst wenn er an meinem Altar Schutz sucht, sollt ihr ihn von dort wegholen und töten.

15 Wer seinen Vater oder seine Mutter schlägt, soll mit dem Tod bestraft werden.

16 Wer einen Menschen entführt, muss ebenfalls getötet werden, ganz gleich ob der Entführte schon als Sklave verkauft wurde oder sich noch in der Gewalt des Entführers befindet.

17 Auch wer seinen Vater oder seine Mutter verflucht, muss sterben.«

Körperverletzungen

18 »Wenn ein Mann einen anderen im Streit mit einem Stein oder der Faust so verletzt, dass er zwar nicht stirbt, aber bettlägerig wird, dann soll der Schuldige bestraft werden. 19 Er kann nur dann straffrei bleiben, wenn der Verletzte wieder aufstehen und am Stock umhergehen kann. Er muss ihn aber auf jeden Fall gesundpflegen lassen und für die Zeit entschädigen, in der er nicht arbeiten konnte.

20-21 Schlägt ein Herr seinen Sklaven mit einem Stock so sehr, dass er auf der Stelle stirbt, muss der Besitzer die gerechte Strafe bekommen. Ist der Sklave aber nach ein bis zwei Tagen wieder auf den Beinen, soll der Besitzer nicht bestraft werden; der Sklave ist schließlich sein Eigentum.[a] Dasselbe gilt für Sklavinnen.

22 Wenn Männer im Streit handgreiflich werden und dabei eine schwangere Frau so stoßen, dass sie eine Frühgeburt[b] hat, aber keine weiteren Verletzungen erleidet, soll dem Schuldigen eine Geldstrafe auferlegt werden. Die Höhe der Strafe wird vom Ehemann festgelegt und muss durch ein Gericht bestätigt werden.

23 Wenn die Frau oder das Kind aber einen Schaden davontragen,[c] dann wird die Strafe nach dem Grundsatz festgelegt: Leben um Leben, 24 Auge um Auge, Zahn um Zahn, Hand um Hand, Fuß um Fuß, 25 Brandmal um Brandmal, Wunde um Wunde, Strieme um Strieme.

26 Wenn ein Herr seinen Sklaven so schlägt, dass er dabei ein Auge verliert, soll er ihn zur Entschädigung freilassen. 27 Schlägt er ihm einen Zahn aus, soll er ihn dafür ebenfalls freilassen. Dasselbe gilt für Sklavinnen.«

Schadensersatz

28 »Wenn ein Rind einen Mann oder eine Frau so stößt, dass sie sterben, muss das Rind gesteinigt werden, und niemand darf von seinem Fleisch essen; der Besitzer aber geht straffrei aus. 29 Falls aber das Rind schon vorher auf Menschen losgegangen ist und der Besitzer es trotz Warnung nicht eingesperrt hat, muss das Tier gesteinigt werden, und auch der Besitzer soll sterben. 30 Ihr könnt ihm aber die Möglichkeit geben, sich durch ein Sühnegeld freizukaufen. Dieses Geld muss er in voller Höhe zahlen.

31 Das gilt auch dann, wenn das Tier einen Jungen oder ein Mädchen tödlich verletzt hat. 32 Tötet das Rind einen Sklaven oder eine Sklavin, muss der Besitzer ihrem Herrn 30 Silberstücke bezahlen, und das Tier soll gesteinigt werden.

33 Wenn jemand die Abdeckung von einer Zisterne wegnimmt oder eine Zisterne neu aushebt und die Öffnung nicht zudeckt, und ein Rind oder Esel fällt hinein, 34 dann muss der Besitzer der Zisterne Schadensersatz leisten. Er soll dem Besitzer des Tieres den Wert erstatten, das tote Tier aber gehört ihm.

35 Wenn ein Rind das eines anderen niederstößt und tötet, sollen beide Besitzer das lebende Rind verkaufen und sich den Erlös teilen; ebenso sollen sie das tote Tier unter sich aufteilen. 36 Wenn aber das Rind schon vorher auf andere Tiere losgegangen ist und sein Besitzer es trotz Warnung nicht eingesperrt hat, dann muss er das tote Rind durch eines seiner Tiere ersetzen; das getötete Tier aber gehört ihm.«

Gesetze zum Schutz des Eigentums

37 »Hat jemand ein Rind oder Schaf gestohlen und es geschlachtet oder verkauft, dann soll er für ein gestohlenes Rind fünf Rinder erstatten und für ein gestohlenes Schaf vier Schafe.

Notas al pie

  1. 21,20‒21 Oder: Bleibt der Sklave aber noch ein bis zwei Tage am Leben, soll der Besitzer nicht bestraft werden; der Verlust seines Eigentums ist Strafe genug.
  2. 21,22 Oder: Fehlgeburt.
  3. 21,23 Oder: Wenn die Frau aber noch weiteren Schaden erleidet.
Listen to Exodus 21
Close HCSB

Exodus 21
Holman Christian Standard Bible

21 “These are the ordinances that you must set before them:

Laws about Slaves

2 “When you buy a Hebrew slave, he is to serve for six years; then in the seventh he is to leave as a free man[a] without paying anything.(A) 3 If he arrives alone, he is to leave alone; if he arrives with[b] a wife, his wife is to leave with him. 4 If his master gives him a wife and she bears him sons or daughters, the wife and her children belong to her master, and the man must leave alone.

5 “But if the slave declares: ‘I love my master, my wife, and my children; I do not want to leave as a free man,’(B) 6 his master is to bring him to the judges[c] and then bring him to the door or doorpost. His master must pierce his ear with an awl, and he will serve his master for life.

7 “When a man sells his daughter as a slave,[d] she is not to leave as the male slaves do.(C) 8 If she is displeasing to her master, who chose her for himself, then he must let her be redeemed. He has no right to sell her to foreigners because he has acted treacherously toward her. 9 Or if he chooses her for his son, he must deal with her according to the customary treatment of daughters. 10 If he takes an additional wife, he must not reduce the food, clothing, or marital rights of the first wife.(D) 11 And if he does not do these three things for her, she may leave free of charge, without any exchange of money.[e]

Laws about Personal Injury

12 “Whoever strikes a person so that he dies must be put to death.(E) 13 But if he didn’t intend any harm,[f] and yet God caused it to happen by his hand, I will appoint a place for you where he may flee.(F) 14 If a person schemes and willfully[g] acts against his neighbor to murder him, you must take him from My altar to be put to death.(G)

15 “Whoever strikes his father or his mother must be put to death.

16 “Whoever kidnaps a person must be put to death, whether he sells him or the person is found in his possession.(H)

17 “Whoever curses his father or his mother must be put to death.(I)

18 “When men quarrel and one strikes the other with a stone or his fist, and the injured man does not die but is confined to bed, 19 if he can later get up and walk around outside leaning on his staff, then the one who struck him will be exempt from punishment. Nevertheless, he must pay for his lost work time[h] and provide for his complete recovery.

20 “When a man strikes his male or female slave with a rod, and the slave dies under his abuse,[i] the owner must be punished.[j] 21 However, if the slave can stand up after a day or two, the owner should not be punished[k] because he is his owner’s property.[l](J)

22 “When men get in a fight and hit a pregnant woman so that her children are born prematurely[m] but there is no injury, the one who hit her must be fined as the woman’s husband demands(K) from him, and he must pay according to judicial assessment. 23 If there is an injury, then you must give life for life, 24 eye for eye, tooth for tooth,(L) hand for hand, foot for foot, 25 burn for burn, bruise for bruise, wound for wound.

26 “When a man strikes the eye of his male or female slave and destroys it, he must let the slave go free in compensation for his eye. 27 If he knocks out the tooth of his male or female slave, he must let the slave go free in compensation for his tooth.

28 “When an ox[n] gores a man or a woman to death, the ox must be stoned,(M) and its meat may not be eaten, but the ox’s owner is innocent. 29 However, if the ox was in the habit of goring, and its owner has been warned yet does not restrain it, and it kills a man or a woman, the ox must be stoned, and its owner must also be put to death. 30 If instead a ransom(N) is demanded of him, he can pay a redemption price for his life in the full amount demanded from him. 31 If it gores a son or a daughter, he is to be dealt with according to this same law. 32 If the ox gores a male or female slave, he must give 30 shekels(O) of silver[o] to the slave’s master, and the ox must be stoned.

33 “When a man uncovers a pit or digs a pit, and does not cover it, and an ox or a donkey falls into it, 34 the owner of the pit must give compensation; he must pay money to its owner, but the dead animal will become his.

35 “When a man’s ox injures his neighbor’s ox and it dies, they must sell the live ox and divide its proceeds; they must also divide the dead animal. 36 If, however, it is known that the ox was in the habit of goring, yet its owner has not restrained it, he must compensate fully, ox for ox; the dead animal will become his.

Notas al pie

  1. Exodus 21:2 Lit to go forth
  2. Exodus 21:3 Lit he is the husband of
  3. Exodus 21:6 Or to God; that is, to His sanctuary or court
  4. Exodus 21:7 Or concubine
  5. Exodus 21:11 She doesn’t have to pay any redemption price.
  6. Exodus 21:13 Lit he was not lying in wait
  7. Exodus 21:14 Or maliciously
  8. Exodus 21:19 Lit his inactivity
  9. Exodus 21:20 Lit hand
  10. Exodus 21:20 Or must suffer vengeance
  11. Exodus 21:21 Or not suffer vengeance
  12. Exodus 21:21 Lit money
  13. Exodus 21:22 Either a live birth or a miscarriage
  14. Exodus 21:28 Or a bull, or a steer
  15. Exodus 21:32 About 1 pound of silver
Close NET

Exodus 21
New English Translation

The Ordinances

21 [a] “These are the ordinances that you will set before them:

Hebrew Servants

2 [b] “If you buy[c] a Hebrew servant,[d] he is to serve you for six years, but in the seventh year he will go out free[e] without paying anything.[f] 3 If he came in[g] by himself[h] he will go out by himself; if he had[i] a wife when he came in, then his wife will go out with him. 4 If his master gave[j] him a wife, and she bore sons or daughters, the wife and the children will belong to her master, and he will go out by himself. 5 But if the servant should declare,[k] ‘I love my master, my wife, and my children; I will not go out[l] free,’ 6 then his master must bring him to the judges,[m] and he will bring him to the door or the doorpost, and his master will pierce his ear with an awl, and he shall serve him forever.[n]

7 “If a man sells his daughter[o] as a female servant,[p] she will not go out as the male servants do. 8 If she does not please[q] her master, who has designated her[r] for himself, then he must let her be redeemed.[s] He has no right[t] to sell her to a foreign nation, because he has dealt deceitfully[u] with her. 9 If he designated her for his son, then he will deal with her according to the customary rights[v] of daughters. 10 If he takes another wife,[w] he must not diminish the first one’s food,[x] her clothing, or her marital rights.[y] 11 If he does not provide her with these three things, then she will go out free, without paying money.[z]

Personal Injuries

12 [aa] “Whoever strikes someone[ab] so that he dies[ac] must surely be put to death.[ad] 13 But if he does not do it with premeditation,[ae] but it happens by accident,[af] then I will appoint for you a place where he may flee. 14 But if a man willfully attacks his neighbor to kill him cunningly,[ag] you will take him even from my altar that he may die.

15 “Whoever strikes[ah] his father or his mother must surely be put to death.

16 “Whoever kidnaps someone[ai] and sells him,[aj] or is caught still holding him,[ak] must surely be put to death.

17 “Whoever treats his father or his mother disgracefully[al] must surely be put to death.

18 “If men fight, and one strikes his neighbor with a stone or with his fist and he does not die, but must remain in bed,[am] 19 and then[an] if he gets up and walks about[ao] outside on his staff, then the one who struck him is innocent, except he must pay[ap] for the injured person’s[aq] loss of time[ar] and see to it that he is fully healed.

20 “If a man strikes his male servant or his female servant with a staff so that he or she[as] dies as a result of the blow,[at] he will surely be punished.[au] 21 However, if the injured servant[av] survives one or two days, the owner[aw] will not be punished, for he has suffered the loss.[ax]

22 “If men fight and hit a pregnant woman and her child is born prematurely,[ay] but there is no serious injury, the one who hit her[az] will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides.[ba] 23 But if there is serious injury, then you will give a life for a life, 24 eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for burn, wound for wound, bruise for bruise.[bb]

26 “If a man strikes the eye of his male servant or his female servant so that he destroys it,[bc] he will let the servant[bd] go free[be] as compensation for the eye. 27 If he knocks out the tooth of his male servant or his female servant, he will let the servant[bf] go free as compensation for the tooth.

Laws about Animals

28 [bg] “If an ox[bh] gores a man or a woman so that either dies,[bi] then the ox must surely[bj] be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted. 29 But if the ox had the habit of goring, and its owner was warned[bk] but he did not take the necessary precautions,[bl] and then it killed a man or a woman, the ox must be stoned and the man must be put to death. 30 If a ransom is set for him,[bm] then he must pay the redemption for his life according to whatever amount was set for him. 31 If the ox[bn] gores a son or a daughter, the owner[bo] will be dealt with according to this rule.[bp] 32 If the ox gores a male servant or a female servant, the owner[bq] must pay thirty shekels of silver,[br] and the ox must be stoned.[bs]

33 “If a man opens a pit or if a man digs a pit and does not cover it and an ox or a donkey falls into it, 34 the owner of the pit must repay the loss.[bt] He must give money[bu] to its owner, and the dead animal[bv] will become his. 35 If the ox of one man injures the ox of his neighbor so that it dies, then they will sell the live ox and divide its proceeds,[bw] and they will also divide the dead ox.[bx] 36 Or if it is known that the ox had the habit of goring, and its owner did not take the necessary precautions, he must surely pay[by] ox for ox, and the dead animal will become his.[bz]

Notas al pie

  1. Exodus 21:1 sn There follows now a series of rulings called “the decisions” or “the judgments” (הַמִּשְׁפָּטִים, hammishpatim). A precept is stated, and then various cases in which the law is applicable are examined. These rulings are all in harmony with the Decalogue that has just been given and can be grouped into three categories: civil or criminal laws, religious or cultic laws, and moral or humanitarian laws. The civil and criminal laws make up most of chap. 21; the next two chapters mix the other kinds of laws. Among the many studies of this section of the book are F. C. Fensham, “The Role of the Lord in the Legal Sections of the Covenant Code,” VT 26 (1976): 262-74; S. Paul, “Unrecognized Biblical Legal Idioms in Light of Comparative Akkadian Expressions,” RB 86 (1979): 231-39; M. Galston, “The Purpose of the Law According to Maimonides,” JQR 69 (1978): 27-51.
  2. Exodus 21:2 sn See H. L. Elleson, “The Hebrew Slave: A Study in Early Israelite Society,” EvQ 45 (1973): 30-35; N. P. Lemche, “The Manumission of Slaves—The Fallow Year—The Sabbatical Year—The Jobel Year,” VT 26 (1976): 38-59, and “The ‘Hebrew Slave,’ Comments on the Slave Law—Ex. 21:2-11, ” VT 25 (1975): 129-44.
  3. Exodus 21:2 tn The verbs in both the conditional clause and the following ruling are imperfect tense: “If you buy…then he will serve.” The second imperfect tense (the ruling) could be taken either as a specific future or an obligatory imperfect. Gesenius explains how the verb works in the conditional clauses here (see GKC 497 §159.bb).
  4. Exodus 21:2 sn The interpretation of “Hebrew” in this verse is uncertain: (1) a gentilic ending, (2) a fellow Israelite, (3) or a class of mercenaries of the population (see W. C. Kaiser, Jr., “Exodus,” EBC 2:431). It seems likely that the term describes someone born a Hebrew, as opposed to a foreigner (S. R. Driver, Exodus, 210). The literature on this includes: M. P. Gray, “The Habiru-Hebrew Problem,” HUCA 29 (1958): 135-202.
  5. Exodus 21:2 sn The word חָפְשִׁי (khofshi) means “free.” It is possible that there is some connection between this word and a technical term used in other cultures for a social class of emancipated slaves who were freemen again (see I. Mendelsohn, “New Light on the Hupsu,” BASOR 139 [1955]: 9-11).
  6. Exodus 21:2 tn The adverb חִנָּם (hinnam) means “gratis, free”; it is related to the verb “to be gracious, show favor” and the noun “grace.”
  7. Exodus 21:3 tn The tense is imperfect, but in the conditional clause it clearly refers to action that is anterior to the action in the next clause. Heb “if he comes in single, he goes out single,” that is, “if he came in single, he will go out single.”
  8. Exodus 21:3 tn Heb “with his back” meaning “alone.”
  9. Exodus 21:3 tn The phrase says, “if he was the possessor of a wife”; the noun בַּעַל (baʿal) can mean “possessor” or “husband.” If there was a wife, she shared his fortunes or his servitude; if he entered with her, she would accompany him when he left.
  10. Exodus 21:4 sn The slave would not have the right or the means to acquire a wife. Thus, the idea of the master’s “giving” him a wife is clear—the master would have to pay the bride price and make the provision. In this case, the wife and the children are actually the possession of the master unless the slave were to pay the bride price—but he is a slave because he got into debt. The law assumes that the master was better able to provide for this woman than the freed slave and that it was most important to keep the children with the mother.
  11. Exodus 21:5 tn The imperfect with the infinitive absolute means that the declaration is unambiguous, that the servant will clearly affirm that he wants to stay with the master. Gesenius says that in a case like this the infinitive emphasizes the importance of the condition on which some consequence depends (GKC 342-43 §113.o).
  12. Exodus 21:5 tn Or taken as a desiderative imperfect, it would say, “I do not want to go out free.”
  13. Exodus 21:6 tn The word is הָאֱלֹהִים (haʾelohim). S. R. Driver (Exodus, 211) says the phrase means “to God,” namely the nearest sanctuary in order that the oath and the ritual might be made solemn, although he does say that it would be done by human judges. That the reference is to Yahweh God is the view also of F. C. Fensham, “New Light on Exodus 21:7 and 22:7 from the Laws of Eshnunna,” JBL 78 (1959): 160-61. Cf. also ASV, NAB, NASB, NCV, NRSV, NLT. Others have made a stronger case that it refers to judges who acted on behalf of God; see C. Gordon, “אלהים in its Reputed Meaning of Rulers, Judges,” JBL 54 (1935): 134-44; and A. E. Draffkorn, “Ilani/Elohim,” JBL 76 (1957): 216-24; cf. KJV, NIV.
  14. Exodus 21:6 tn Or “till his life’s end” (as in the idiom: “serve him for good”).
  15. Exodus 21:7 sn This paragraph is troubling to modern readers, but given the way that marriages were contracted and the way people lived in the ancient world, it was a good provision for people who might want to find a better life for their daughter. On the subject in general for this chapter, see W. M. Swartley, Slavery, Sabbath, War, and Women, 31-64.
  16. Exodus 21:7 tn The word אָמָה (ʾamah) refers to a female servant who would eventually become a concubine or wife; the sale price included the amount for the service as well as the bride price (see B. Jacob, Exodus, 621). The arrangement recognized her honor as an Israelite woman, one who could be a wife, even though she entered the household in service. The marriage was not automatic, as the conditions show, but her treatment was safeguarded come what may. The law was a way, then, for a poor man to provide a better life for a daughter.
  17. Exodus 21:8 tn Heb “and if unpleasant (רָעָה, raʿah) in the eyes of her master.”
  18. Exodus 21:8 tn The verb יָעַד (yaʿad) does not mean “betroth, espouse” as some of the earlier translations had it, but “to designate.” When he bought the girl, he designated her for himself, giving her and her family certain expectations.
  19. Exodus 21:8 tn The verb is a Hiphil perfect with vav (ו) consecutive from פָּדָה (padah, “to redeem”). Here in the apodosis the form is equivalent to an imperfect: “let someone redeem her”—perhaps her father if he can, or another. U. Cassuto says it can also mean she can redeem herself and dissolve the relationship (Exodus, 268).
  20. Exodus 21:8 tn Heb “he has no authority/power,” for the verb means “rule, have dominion.”
  21. Exodus 21:8 sn The deceit is in not making her his wife or concubine as the arrangement had stipulated.
  22. Exodus 21:9 tn Or “after the manner of” (KJV, ASV); NRSV “shall deal with her as with a daughter.”
  23. Exodus 21:10 tn “wife” has been supplied.
  24. Exodus 21:10 tn The translation of “food” does not quite do justice to the Hebrew word. It is “flesh.” The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate.
  25. Exodus 21:10 sn Traditional Rabbinic interpretation, affirmed in spirit by the Apostle Paul in 1 Cor 7:5, understands the term עֹנָה (ʿonah) to refer to rights to sexual relations within marriage. The term only occurs in this verse and its precise nuance is unclear. An alternate opinion is proposed by S. Paul, “Exodus 21:10, A Threefold Maintenance Clause,” JNES 28 (1969): 48-53. He suggests that the third element listed is not marital rights, but ointments, since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. But none of the three are cognates to the words in the Hebrew list (a cognate term for “clothing” was not used) and the sequence is different than the Akkadian, so it is unlikely that it represents a shared standard legal formulation. The point is that the husband cannot play favorites and functionally demote his first wife.
  26. Exodus 21:11 sn The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2-6). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7-11). God is preventing people who have power over others from abusing it.
  27. Exodus 21:12 sn The underlying point of this section remains vital today: The people of God must treat all human life as sacred.
  28. Exodus 21:12 tn The construction uses a Hiphil participle in construct with the noun for “man” (or person as is understood in a law for the nation): “the one striking [of] a man.” This is a casus pendens (independent nominative absolute); it indicates the condition or action that involves further consequence (GKC 361 §116.w).
  29. Exodus 21:12 tn The Hebrew word וָמֵת (vamet) is a Qal perfect with vav consecutive; it means “and he dies” and not “and killed him” (which requires another stem). Gesenius notes that this form after a participle is the equivalent of a sentence representing a contingent action (GKC 333 §112.n). The word shows the result of the action in the opening participle. It is therefore a case of murder or manslaughter.
  30. Exodus 21:12 sn See A. Phillips, “Another Look at Murder,” JJS 28 (1977): 105-26.
  31. Exodus 21:13 tn Heb “if he does not lie in wait” (NASB similar).
  32. Exodus 21:13 tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control.
  33. Exodus 21:14 tn The word עָרְמָה (ʿormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence”—fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.
  34. Exodus 21:15 sn This is the same construction that was used in v. 12, but here there is no mention of the parents’ death. This attack, then, does not lead to their death—if he killed one of them then v. 12 would be the law. S. R. Driver says that the severity of the penalty was in accord with the high view of parents (Exodus, 216).
  35. Exodus 21:16 tn Heb “a stealer of a man,” thus “anyone stealing a man.”
  36. Exodus 21:16 sn The implication is that it would be an Israelite citizen who was kidnapped and sold to a foreign tribe or country (like Joseph). There was always a market for slaves. The crime would be in forcibly taking the individual away from his home and religion and putting him into bondage or death.
  37. Exodus 21:16 tn Literally “and he is found in his hand” (KJV and ASV both similar), being not yet sold.
  38. Exodus 21:17 tn The form is a Piel participle from קָלַל (qalal), meaning in Qal “be light,” in Piel “treat lightly, curse, revile, declare contemptible, treat shamefully.” (See its use in Lev 19:14; Josh 24:9; Judg 9:26-28; 1 Sam 3:13; 17:43; 2 Sam 16:5-13; Prov 30:10-11; Eccl 7:21-22; 10:20.) It is opposite of “honor” (כָּבֵד, kaved; Qal “be heavy”; Piel “honor,” as in 20:12) and of “bless.” This verse then could refer to any act contrary to the commandment to honor the parents. B. Jacob (Exodus, 640) cites parallels in Sumerian where people were severely punished for publicly disowning their parents. “21:15, 17 taken together evoke the picture of parents who, physically and verbally, are forcibly turned out of the house (cf. Prov. 19:26)” (C. Houtman, Exodus, 3:148).
  39. Exodus 21:18 tn Heb “falls to bed.”
  40. Exodus 21:19 tn “and then” has been supplied.
  41. Exodus 21:19 tn The verb is a Hitpael perfect with vav (ו) consecutive; it follows the sequence of the imperfect before it—“if he gets up and walks about.” This is proof of recovery.
  42. Exodus 21:19 tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him.
  43. Exodus 21:19 tn Heb “his”; the referent (the injured person) has been specified in the translation for clarity.
  44. Exodus 21:19 tn The word appears to be the infinitive from the verb “to sit” with a meaning of “his sitting down”; some suggest it is from the verb “to rest” with a meaning “cease.” In either case the point in the context must mean compensation is due for the time he was down.
  45. Exodus 21:20 tn Heb “so that he”; the words “or she” have been supplied in the translation for stylistic reasons.
  46. Exodus 21:20 tn Heb “under his hand.”
  47. Exodus 21:20 tn Heb “will be avenged” (how is not specified).
  48. Exodus 21:21 tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.
  49. Exodus 21:21 tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.
  50. Exodus 21:21 tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property—he suffers the loss.
  51. Exodus 21:22 tn This line has occasioned a good deal of discussion. It may indicate that the child was killed, as in a miscarriage; or it may mean that there was a premature birth. The latter view is taken here because of the way the whole section is written: (1) “her children come out” reflects a birth and not the loss of children, (2) there is no serious damage, and (3) payment is to be set for any remuneration. The word אָסוֹן (ʾason) is translated “serious damage.” The word was taken in Mekilta to mean “death.” U. Cassuto says the point of the phrase is that neither the woman or the children that are born die (Exodus, 275). But see among the literature on this: M. G. Kline, “Lex Talionis and the Human Fetus,” JETS 20 (1977): 193-201; W. House, “Miscarriage or Premature Birth: Additional Thoughts on Exodus 21:22-25, ” WTJ 41 (1978): 108-23; S. E. Loewenstamm, “Exodus XXI 22-25, ” VT 27 (1977): 352-60.
  52. Exodus 21:22 tn Heb “he will surely.”
  53. Exodus 21:22 tn The word בִּפְלִלִים (biflilim) means “with arbitrators.” The point then seems to be that the amount of remuneration for damages that was fixed by the husband had to be approved by the courts. S. R. Driver mentions an alternative to this unusual reading presented by Budde, reading בנפלים as “untimely birth” (Exodus, 219). See also E. A. Speiser, “The Stem PLL in Hebrew,” JBL 82 (1963): 301-6.
  54. Exodus 21:25 sn The text now introduces the Lex Talionis with cases that were not likely to have applied to the situation of the pregnant woman. See K. Luke, “Eye for Eye, Tooth for Tooth,” Indian Theological Studies 16 (1979): 326-43.
  55. Exodus 21:26 tn The form וְשִׁחֲתָהּ (veshikhatah) is the Piel perfect with the vav (ל) consecutive, rendered “and destroys it.” The verb is a strong one, meaning “to ruin, completely destroy.”
  56. Exodus 21:26 tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.
  57. Exodus 21:26 sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave.
  58. Exodus 21:27 tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.
  59. Exodus 21:28 sn The point that this section of the laws makes is that one must ensure the safety of others by controlling the circumstances.
  60. Exodus 21:28 tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle.
  61. Exodus 21:28 tn Heb “and he dies”; KJV “that they die”; NAB, NASB “to death.”
  62. Exodus 21:28 tn The text uses סָקוֹל יִסָּקֵל (saqol yissaqel), a Qal infinitive absolute with a Niphal imperfect. The infinitive intensifies the imperfect, which here has an obligatory nuance or is a future of instruction.
  63. Exodus 21:29 tn The Hophal perfect has the idea of “attested, testified against.”
  64. Exodus 21:29 tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).
  65. Exodus 21:30 sn The family of the victim would set the amount for the ransom of the man guilty of criminal neglect. This practice was common in the ancient world, rare in Israel. If the family allowed the substitute price, then the man would be able to redeem his life.
  66. Exodus 21:31 tn Heb “it”; the referent (the ox) has been specified in the translation for clarity.
  67. Exodus 21:31 tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.
  68. Exodus 21:31 tn Heb “according to this judgment it shall be done to him.”
  69. Exodus 21:32 tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.
  70. Exodus 21:32 sn A shekel was a unit for measure by means of a scale. Both the weight and the value of a shekel of silver are hard to determine. “Though there is no certainty, the shekel is said to weigh about 11,5 grams” (C. Houtman, Exodus, 3:181). Over 400 years earlier, Joseph was sold into Egypt for 20 shekels. The free Israelite citizen was worth about 50 shekels (Lev 27:3f.).
  71. Exodus 21:32 sn See further B. S. Jackson, “The Goring Ox Again [Ex. 21, 28-36],” JJP 18 (1974): 55-94.
  72. Exodus 21:34 tn The verb is a Piel imperfect from שָׁלַם (shalam); it has the idea of making payment in full, making recompense, repaying. These imperfects could be given a future tense translation as imperfects of instruction, but in the property cases an obligatory imperfect fits better—this is what he is bound or obliged to do—what he must do.
  73. Exodus 21:34 tn Heb “silver.”
  74. Exodus 21:34 tn Here the term “animal” has been supplied.
  75. Exodus 21:35 tn Literally “its silver” or “silver for it.”
  76. Exodus 21:35 tn Heb “divide the dead.” The noun “ox” has been supplied.
  77. Exodus 21:36 tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis.
  78. Exodus 21:36 sn The point of this section (21:28-36) seems to be that one must ensure the safety of others by controlling one’s property and possessions. This section pertained to neglect with animals, but the message would have applied to similar situations. The people of God were to take heed to ensure the well-being of others, and if there was a problem, it had to be made right.
Siguiente
2 Mose 20
2 Mose 22
Siguiente
dropdown
Schlachter 2000 (SCH2000)

Copyright © 2000 by Geneva Bible Society

Hoffnung für Alle (HOF)

Hoffnung für Alle® (Hope for All) Copyright © 1983, 1996, 2002 by Biblica, Inc.®

Holman Christian Standard Bible (HCSB)

Copyright © 1999, 2000, 2002, 2003, 2009 by Holman Bible Publishers, Nashville Tennessee. All rights reserved.

New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.