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Keluaran 21

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NCB · Alkitab Konsensus Baru

1Now these are the judgments which you will set before them: 2If you buy a Hebrew servant, he will serve six years, and in the seventh he will go out free for nothing. 3If he comes in by himself, he will go out by himself. If he is the master of a wife, then his wife will go out with him. 4If his master gives him a wife, and she bears him sons or daughters, the wife and her children will be her master's, and he will go out by himself. 5But if the servant expressly says, 'I love my master, my wife, and my children; I will not go out free,' 6then his master will bring him near to God, and will bring him near to the door or to the doorpost, and his master will pierce his ear with an awl, and he will serve him forever. 7And if a man sells his daughter to be a female servant, she will not go out according to the going out of the male servants. 8If she is evil in the eyes of her master, who has designated her for himself, then he will let her be redeemed. He will have no power to sell her to a foreign people, because of his acting deceitfully with her. 9And if he designates her for his son, he will deal with her according to the right of daughters. 10If he takes another wife for himself, he will not diminish her food, her clothing, and her marital rights. 11And if he does not do these three things for her, then she will go out for nothing, without money. 12Whoever strikes a man so that he dies will surely be put to death. 13But as for him who did not lie in wait, but God delivers him into his hand, I will appoint for you a place where he will flee. 14And when a man acts presumptuously against his neighbor, to kill him by deceit, you will take him from My altar, to die. 15And whoever strikes his father or his mother will surely be put to death. 16And whoever steals a man and sells him, or he is found in his hand, he will surely be put to death. 17And whoever curses his father or his mother will surely be put to death. 18And when men strive, and a man strikes his neighbor with a stone or with a fist, and he does not die but falls to his bed; 19if he rises and walks outside on his staff, then the one who struck him will be cleared; only he will pay for his sitting idle, and he will surely provide for his healing. 20And if a man strikes his male servant or his female servant with a rod, and he dies under his hand, he will surely be avenged. 21Only, if he continues a day or two days, he will not be avenged; for he is his money. 22And when men strive, and they strike a pregnant woman, and her children come out, and there is no fatal harm, he will surely be fined, according to what the woman's husband will impose on him; and he will give it through the judges. 23But if there is fatal harm, then you will give life for life, 24eye for eye, tooth for tooth, hand for hand, foot for foot, 25burn for burn, wound for wound, stripe for stripe. 26And when a man strikes the eye of his male servant or the eye of his female servant and destroys it, he will send him away free for his eye. 27And if he knocks out the tooth of his male servant or the tooth of his female servant, he will send him away free for his tooth. 28And when an ox gores a man or a woman and they die, the ox will surely be stoned, and its flesh will not be eaten; but the owner of the ox will be acquitted. 29But if the ox was a gorer from yesterday and the third day, and it has been testified to its owner, and he does not guard it, and it kills a man or a woman, the ox will be stoned, and its owner also will be put to death. 30If a ransom is laid upon him, then he will give the redemption of his life, according to all that is laid upon him. 31Whether it gores a son or it gores a daughter, according to this judgment it will be done to him. 32If the ox gores a male servant or a female servant, he will give silver, thirty shekels, to their master, and the ox will be stoned. 33And when a man opens a pit, or when a man digs a pit and does not cover it, and an ox or a donkey falls there, 34the master of the pit will make it good; he will give back money to its master, and the dead animal will be his. 35And when a man's ox strikes the ox of his neighbor, and it dies, then they will sell the live ox and they will divide its silver; and also the dead ox they will divide. 36Or if it is known that the ox was a gorer from yesterday and the third day, and its owner does not guard it, he will surely make good, an ox for the ox, and the dead one will be his.

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Bagian yang diperdebatkan dalam pasal ini

  • Perbudakan

    Orang Kristen dan Yahudi telah berdebat selama berabad-abad mengenai apakah hukum perbudakan dan aturan rumah tangga dalam Alkitab mendukung perbudakan atau sekadar mengaturnya. Perselisihan ini membentuk gerakan abolisi, perpecahan denominasi, dan masih membingkai perdebatan tentang etika alkitabiah hingga saat ini.

Hal yang disepakati oleh tradisi

Christian traditions affirm that the 'eye for eye' commandment was given as a merciful limitation on disproportionate vengeance rather than a mandate for cruelty. It is broadly recognized that the chapter's case laws function as political appendices to the Decalogue, establishing a mandate for proportional justice by the civil magistrate and enduring moral principles for restorative justice. It is also broadly noted that the retributive justice of the lex talionis was explicitly superseded by… Masuk untuk membaca konsensus penuh →

Diakui sebagian besar, tapi tidak semua

  • The case laws in this chapter function as political appendices to the Decalogue, demonstrating how moral commands apply to civil society. (5 affirm)
  • The lex talionis establishes a mandate for proportional justice by the civil magistrate, forbidding both excessive retaliation and unjust leniency. (6 affirm)
  • The retributive justice of the lex talionis was explicitly superseded by Jesus with a new ethic of non-retaliation for the Christian. (7 affirm)
  • The laws concerning physical liability and medical compensation establish enduring moral principles for preventing foreseeable harm and ensuring restorative justice. (6 affirm)

Letak perbedaan tradisi

  • The civil and judicial laws of Exodus 21 are specific to ancient Israel and are not legally binding on modern societies, though their underlying moral equity remains.

    catholic: AFFIRM; oriental-orthodox: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; adventist: AFFIRM; restorationist: QUALIFY

  • The chapter's regulations accommodating slavery and treating persons as property are repudiated as incompatible with the moral trajectory of the Gospel.

    catholic: QUALIFY; anglican: AFFIRM; baptist: QUALIFY

  • The entire legal code of Exodus 21 is part of an abrogated Mosaic covenant that has been completely replaced by the Law of Christ.

    catholic: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: QUALIFY; baptist: DENY; methodist: DENY; anabaptist: AFFIRM; restorationist: AFFIRM

  • The Hebrew servant who chooses permanent servitude out of love and has his ear pierced typologically prefigures Christ's voluntary incarnational submission to the Father.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; restorationist: DENY

  • The biblical regulations regarding Hebrew servitude provide a divine sanction for the institution of slavery.

    catholic: QUALIFY; anglican: QUALIFY; baptist: QUALIFY; methodist: DENY; adventist: QUALIFY

  • Christians are forbidden from using civil courts, lethal self-defense, or capital punishment to seek the retributive justice outlined in the lex talionis.

    oriental-orthodox: DENY; lutheran: QUALIFY; anabaptist: AFFIRM

  • The biblical statutes regarding physical liability and restitution were directly incorporated into historical Christian civil jurisprudence.

    oriental-orthodox: AFFIRM; anglican: QUALIFY

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

The text establishes the 'judgments' or case laws of the Book of the Covenant following the Decalogue. It regulates Hebrew debt slavery, mandating release in the seventh year while outlining provisions for female servants and establishing the ritual of the pierced ear for voluntary, lifelong servitude (vv. 1-11). It categorizes capital offenses, distinguishing between intentional murder and accidental manslaughter (which warrants sanctuary), and penalizes striking or cursing parents and kidnapping (vv. 12-17). The laws govern personal injuries, most notably detailing the penalties for striking a pregnant woman and instituting the lex talionis (life for life, eye for eye) (vv. 18-27). Finally, it sets rules for property and animal liability, such as the goring ox and the uncovered pit (vv. 28-36). Reception: The tradition reads this chapter's civil legislation as a step in the divine pedagogy, tailored to ancient Israel but containing enduring principles of justice and typological foreshadowings of Christ. The lex talionis ('eye for eye', vv. 24-25) was heavily defended by Latin Fathers against Manichaean critics. Augustine argues it was instituted not to encourage vengeance, but to restrain the human tendency toward disproportionate retaliation, acting as a limit on violence until Christ could elevate the law to perfect charity. Aquinas systematically defends these judicial precepts as fitting applications of commutative justice for their era. The laws concerning the pregnant woman (vv. 22-23) had a profound historical impact due to the Septuagint translation, which rendered the condition not as 'mischief follows' but based on whether the fetus was 'formed' or 'unformed'. Both Greek Fathers, such as Theodoret of Cyrus, and Latin Fathers, such as Augustine, explored this distinction. While the modern Magisterium affirms the absolute protection of human life from conception without distinction, this specific Greek textual variant dominated centuries of Catholic canonical and moral reflection on fetal development (hominization). Typologically, the chapter is rich with Christological echoes. The voluntary slave who loves his master and receives a pierced ear to serve forever (vv. 5-6) is widely read as a figure of Christ's incarnational obedience. Furthermore, the penalty of thirty shekels of silver for a gored slave (v. 32) is identified by commentators like Jerome as the scriptural origin for the exact price paid to Judas, revealing that the Lord was valued at the statutory price of a dead slave.

Eastern Orthodox

In its immediate setting, this chapter begins the Covenant Code, providing Israel with specific case laws to govern their newly liberated society. It establishes regulations for Hebrew servants (including the terms of their release and the provision for permanent, voluntary servitude), personal injury, lethal and non-lethal violence, liability for animals, and property damage. The text sets limits on retribution, famously articulating the lex talionis (life for life, eye for eye) to ensure that punishments are proportionate to the crime, and provides mechanisms for restitution and asylum. Reception: Eastern Orthodox reception of this chapter focuses notably on the Septuagint (LXX) translation and the patristic understanding of divine pedagogy. In the LXX text of verses 22-23 (regarding a pregnant woman being struck), a key distinction is made that does not exist in the Masoretic Text: the penalty differs depending on whether the miscarried fetus is 'unformed' (subject to a fine) or 'fully formed' (demanding life for life). While this linguistic distinction influenced early medical and philosophical debates, the canonical Orthodox tradition, articulated forcefully by Basil the Great, explicitly rejected this distinction for church discipline, ruling that any deliberate destruction of a fetus is murder, regardless of whether it is 'formed or unformed.' Furthermore, the 'eye for eye' commands of verses 24-25 are consistently read by the Fathers, such as John Chrysostom, not as a mandate for vengeance, but as an act of divine condescension (synkatabasis). The law was given as a merciful limitation to restrain the escalation of blood feuds, serving as a pedagogical step to prepare humanity for the perfection of love and forgiveness later revealed in Christ.

Oriental Orthodox

Exodus 21 inaugurates the Covenant Code, establishing civil and criminal laws for the Israelite community immediately following the Decalogue. It begins by regulating debt slavery, ensuring a Hebrew servant is freed in the seventh year unless he voluntarily chooses lifelong servitude out of love for his family and master, an act marked by piercing his ear at the doorpost (vv. 1-6). The chapter continues with statutes on capital offenses, distinguishing between intentional and unintentional manslaughter (vv. 12-14), and outlines laws concerning physical assault and striking parents. It introduces the lex talionis—'eye for eye, tooth for tooth' (vv. 23-25)—as a standard of proportionate justice. Finally, it details property and liability laws, including the legal and financial consequences for the owner of a goring ox or an uncovered pit (vv. 28-36). Reception: The Oriental Orthodox tradition embraces a deeply Christological reading of the Covenant Code's opening statutes, heavily guided by the Miaphysite fathers. Cyril of Alexandria, in his 'Glaphyra on Exodus', reads the Hebrew servant who refuses his freedom (vv. 5-6) as a profound type of the Incarnate Word. Though naturally free and equal to the Father, the Son of God willingly assumed the form of a servant. When the Hebrew servant declares his love for his master, his wife, and his children, Cyril sees Christ’s love for the Father, for His Bride (the Church), and for the faithful. The piercing of the ear at the doorpost signifies Christ's perfect obedience, echoing the Septuagint’s rendering of Psalm 40:6 ('ears you have prepared for me'), which Hebrews applies directly to the Incarnation. In the Syriac tradition, Ephrem the Syrian similarly reads the pierced ear as a symbol of the obedience of faith, contrasting the willing servant with the rebellious nature of the Exodus generation. Furthermore, the civil ordinances of this chapter—particularly regarding personal injury, the lex talionis, and liability for the goring ox or the pit (vv. 18-36)—became foundational for the socio-legal frameworks of the Oriental churches in the Middle Ages. Ibn al-Assal's Coptic 'Nomocanon', which was later translated into Ge'ez and expanded as the 'Fetha Nagast' (The Law of the Kings), systematically incorporated these exact biblical statutes into its jurisprudence, forming the basis of Christian civil law in the Ethiopian Empire for centuries.

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Setiap terjemahan

Pasal yang sama dalam 7 terjemahan domain publik.

WEB · World English Bible

1“Now these are the ordinances which you shall set before them: 2“If you buy a Hebrew servant, he shall serve six years, and in the seventh he shall go out free without paying anything. 3If he comes in by himself, he shall go out by himself. If he is married, then his wife shall go out with him. 4If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master’s, and he shall go out by himself. 5But if the servant shall plainly say, ‘I love my master, my wife, and my children. I will not go out free;’ 6then his master shall bring him to God, and shall bring him to the door or to the doorpost, and his master shall bore his ear through with an awl, and he shall serve him forever. 7“If a man sells his daughter to be a female servant, she shall not go out as the male servants do. 8If she doesn’t please her master, who has married her to himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, since he has dealt deceitfully with her. 9If he marries her to his son, he shall deal with her as a daughter. 10If he takes another wife to himself, he shall not diminish her food, her clothing, and her marital rights. 11If he doesn’t do these three things for her, she may go free without paying any money. 12“One who strikes a man so that he dies shall surely be put to death, 13but not if it is unintentional, but God allows it to happen; then I will appoint you a place where he shall flee. 14If a man schemes and comes presumptuously on his neighbor to kill him, you shall take him from my altar, that he may die. 15“Anyone who attacks his father or his mother shall be surely put to death. 16“Anyone who kidnaps someone and sells him, or if he is found in his hand, he shall surely be put to death. 17“Anyone who curses his father or his mother shall surely be put to death. 18“If men quarrel and one strikes the other with a stone, or with his fist, and he doesn’t die, but is confined to bed; 19if he rises again and walks around with his staff, then he who struck him shall be cleared; only he shall pay for the loss of his time, and shall provide for his healing until he is thoroughly healed. 20“If a man strikes his servant or his maid with a rod, and he dies under his hand, the man shall surely be punished. 21Notwithstanding, if his servant gets up after a day or two, he shall not be punished, for the servant is his property. 22“If men fight and hurt a pregnant woman so that she gives birth prematurely, and yet no harm follows, he shall be surely fined as much as the woman’s husband demands and the judges allow. 23But if any harm follows, then you must take life for life, 24eye for eye, tooth for tooth, hand for hand, foot for foot, 25burning for burning, wound for wound, and bruise for bruise. 26“If a man strikes his servant’s eye, or his maid’s eye, and destroys it, he shall let him go free for his eye’s sake. 27If he strikes out his male servant’s tooth, or his female servant’s tooth, he shall let the servant go free for his tooth’s sake. 28“If a bull gores a man or a woman to death, the bull shall surely be stoned, and its meat shall not be eaten; but the owner of the bull shall not be held responsible. 29But if the bull had a habit of goring in the past, and this has been testified to its owner, and he has not kept it in, but it has killed a man or a woman, the bull shall be stoned, and its owner shall also be put to death. 30If a ransom is imposed on him, then he shall give for the redemption of his life whatever is imposed. 31Whether it has gored a son or has gored a daughter, according to this judgment it shall be done to him. 32If the bull gores a male servant or a female servant, thirty shekels of silver shall be given to their master, and the ox shall be stoned. 33“If a man opens a pit, or if a man digs a pit and doesn’t cover it, and a bull or a donkey falls into it, 34the owner of the pit shall make it good. He shall give money to its owner, and the dead animal shall be his. 35“If one man’s bull injures another’s, so that it dies, then they shall sell the live bull, and divide its price; and they shall also divide the dead animal. 36Or if it is known that the bull was in the habit of goring in the past, and its owner has not kept it in, he shall surely pay bull for bull, and the dead animal shall be his own.

KJV · King James Version

1Now these are the judgments which thou shalt set before them. 2If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. 3If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. 4If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself. 5And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: 6Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever. 7And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do. 8If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her. 9And if he have betrothed her unto his son, he shall deal with her after the manner of daughters. 10If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. 11And if he do not these three unto her, then shall she go out free without money. 12He that smiteth a man, so that he die, shall be surely put to death. 13And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee. 14But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die. 15And he that smiteth his father, or his mother, shall be surely put to death. 16And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death. 17And he that curseth his father, or his mother, shall surely be put to death. 18And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed: 19If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed. 20And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished. 21Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money. 22If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges determine. 23And if any mischief follow, then thou shalt give life for life, 24Eye for eye, tooth for tooth, hand for hand, foot for foot, 25Burning for burning, wound for wound, stripe for stripe. 26And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye’s sake. 27And if he smite out his manservant’s tooth, or his maidservant’s tooth; he shall let him go free for his tooth’s sake. 28If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit. 29But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death. 30If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him. 31Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him. 32If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned. 33And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein; 34The owner of the pit shall make it good, and give money unto the owner of them; and the dead beast shall be his. 35And if one man’s ox hurt another’s, that he die; then they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide. 36Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own.

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Perbedaan yang mengubah makna (58)
  • v1 [lexical]: "judgments" vs "ordinances" — “judgments” (KJV, YLT, DARBY, WEBSTER, DRC) vs “ordinances” (WEB, ASV)
  • v1 [stylistic]: archaic vs modern pronoun and verb forms — “thou shalt” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you shall” (WEB) vs “dost” (YLT)
  • v2 [grammatical]: formatting of conditional clause and verb forms — “a” (ASV, DARBY, DRC) vs “you a” (WEB) vs “If thou buy an” (KJV) vs “When buyest a” (YLT) vs “shalt a” (WEBSTER)
  • v2 [grammatical]: inclusion of direct object pronoun or repositioning of time duration — “and” (KJV, ASV, YLT, DARBY, WEBSTER) vs “six years” (WEB) vs “thee” (DRC)
  • v3 [interpretive]: interprets coming in "alone" vs coming in with a specific condition like clothing — “If” (WEB, KJV, ASV, DARBY, WEBSTER) vs “by himself” (YLT) vs “With what raiment” (DRC)
  • v3 [stylistic]: (vv 3, 4, 7, 16) verb tense and archaic vs modern forms — “came” (KJV, DARBY, WEBSTER, DRC) vs “comes” (WEB) vs “come” (ASV) vs “cometh” (YLT)
  • v3 [lexical]: "go out" vs "depart" — “shall go out” (WEB, KJV, ASV, DARBY) vs “hath gone” (YLT) vs “depart” (WEBSTER) vs “also” (DRC)
  • v4 [lexical]: "or" vs "and" — “or” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “and” (DRC)
  • v4 [lexical]: "wife" vs "woman" — “wife” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “woman” (DRC)
  • v4 [lexical]: "master's" vs "lord's" and conjunction choices — “master’s and” (WEB, KJV, ASV, DARBY, WEBSTER) vs “lord's” (YLT) vs “but” (DRC)
  • v5 [lexical]: "and" vs "but" — “And” (KJV, YLT, WEBSTER, DRC) vs “But” (WEB, ASV, DARBY)
  • v5 [lexical]: "master" vs "lord" — “master” (WEB, KJV, ASV, DARBY, WEBSTER) vs “lord” (YLT) vs “and” (DRC)
  • v6 [grammatical]: variations in conjunctions and prepositions — “to” (WEB, DARBY, WEBSTER) vs “or unto” (KJV, ASV, YLT) vs “and” (DRC)
  • v6 [lexical]: "doorpost" vs "side-post" vs "posts" — “door-post” (ASV, DARBY, WEBSTER) vs “doorpost” (WEB) vs “door post” (KJV) vs “side-post” (YLT) vs “posts” (DRC)
  • v6 [grammatical]: use of noun vs pronoun and verb tense — “his master shall bore” (WEB, KJV, ASV, DARBY, WEBSTER) vs “lord hath bored” (YLT) vs “he” (DRC)
  • v7 [grammatical]: prepositional phrasing — “to be” (WEB, KJV, ASV, WEBSTER, DRC) vs “for” (YLT) vs “as” (DARBY)
  • v7 [lexical]: "maidservant" vs "handmaid" vs "female servant" — “maidservant” (KJV, ASV, WEBSTER) vs “handmaid” (YLT, DARBY) vs “female servant” (WEB) vs “servant” (DRC)
  • v11 [lexical]: phrasing for leaving without payment — “go out free” (KJV, DARBY) vs “may” (WEB) vs “for nothing” (ASV) vs “hath gone for nought” (YLT) vs “depart” (WEBSTER) vs “shall” (DRC)
  • v12 [lexical]: "smiteth" vs "striketh" vs "strikes" — “He that smiteth” (KJV, ASV, WEBSTER) vs “striketh” (DARBY, DRC) vs “One who strikes” (WEB) vs “who” (YLT)
  • v13 [interpretive]: literal "lie in wait" vs interpreted "unintentional" — “in wait but” (KJV, ASV) vs “if it is unintentional” (WEB) vs “laid and” (YLT) vs “lain and” (DARBY) vs “lie” (WEBSTER) vs “lie for him” (DRC)
  • v13 [stylistic]: archaic vs modern pronouns and verb phrasing — “will appoint thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “have even set for” (YLT)
  • v13 [stylistic]: "whither" vs "where" vs "to which" — “whither” (KJV, ASV, YLT, WEBSTER) vs “to which” (DARBY, DRC) vs “where” (WEB)
  • v13 [grammatical]: modal verb choice — “shall” (WEB, KJV, ASV, DARBY, WEBSTER) vs “doth” (YLT) vs “must” (DRC)
  • v14 [interpretive]: varying interpretations of the Hebrew word for acting deliberately or presumptuously — “come presumptuously upon” (KJV, ASV) vs “schemes and comes on” (WEB) vs “doth presume against” (YLT) vs “act wantonly toward” (DARBY) vs “shall” (WEBSTER) vs “kill” (DRC)
  • v14 [stylistic]: archaic vs modern possessive pronoun — “mine” (KJV, ASV, YLT, DARBY) vs “my” (WEB, WEBSTER, DRC)
  • v15 [lexical]: "smiteth" vs "striketh" vs "attacks" — “And he that smiteth” (KJV, ASV, WEBSTER) vs “striketh” (DARBY, DRC) vs “Anyone who attacks” (WEB) vs “who” (YLT)
  • v18 [lexical]: "contend" vs "quarrel" vs "strive" vs "dispute" — “contend” (ASV, YLT, WEBSTER) vs “quarrel” (WEB, DRC) vs “strive together” (KJV) vs “dispute” (DARBY)
  • v18 [grammatical]: possessive pronoun vs definite article — “his” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT, DARBY)
  • v18 [stylistic]: archaic vs modern negation forms — “die not” (KJV, ASV, YLT, DARBY, DRC) vs “doesn’t” (WEB) vs “shall die” (WEBSTER)
  • v18 [lexical]: phrasing for being bedridden — “keepeth his” (KJV, DRC) vs “keep” (ASV, WEBSTER) vs “is confined to” (WEB) vs “hath fallen on the” (YLT) vs “take to” (DARBY)
  • v19 [lexical]: "time" vs "cessation" vs "work" — “time” (WEB, KJV, ASV, DARBY, WEBSTER) vs “cessation he giveth” (YLT) vs “work” (DRC)
  • v20 [lexical]: "servant" vs "bondman" vs "manservant" — “servant” (WEB, KJV, ASV, WEBSTER) vs “bondman” (DARBY, DRC) vs “man-servant” (YLT)
  • v20 [lexical]: "maid" vs "handmaid" vs "bondwoman" — “his maid” (WEB, KJV, ASV, WEBSTER) vs “handmaid” (YLT, DARBY) vs “bondwoman” (DRC)
  • v20 [lexical]: "rod" vs "staff" — “rod” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “staff” (DARBY)
  • v20 [grammatical]: pronoun number and verb tense — “he die” (KJV, ASV, DARBY) vs “dies” (WEB) vs “hath died” (YLT) vs “shall” (WEBSTER) vs “they” (DRC)
  • v21 [lexical]: "notwithstanding" vs "only" vs "but" — “Notwithstanding” (WEB, KJV, ASV, WEBSTER) vs “only” (YLT, DARBY) vs “But” (DRC)
  • v21 [interpretive]: literal "money" vs interpreted "property" — “money” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “property” (WEB)
  • v22 [grammatical]: conjunction choice — “If” (WEB, KJV, WEBSTER, DRC) vs “And” (ASV, DARBY) vs “And when” (YLT)
  • v22 [lexical]: "strive" vs "fight" vs "contend" vs "quarrel" — “strive” (KJV, YLT) vs “together” (ASV, DARBY) vs “fight” (WEB) vs “shall contend” (WEBSTER) vs “quarrel” (DRC)
  • v22 [lexical]: "hurt" vs "smite" vs "strike" — “hurt” (WEB, KJV, ASV, WEBSTER) vs “have smitten” (YLT) vs “strike” (DARBY) vs “one strike” (DRC)
  • v23 [lexical]: "but" vs "and" — “But” (WEB, ASV, DARBY, DRC) vs “And” (KJV, YLT, WEBSTER)
  • v25 [lexical]: "burning" vs "branding" — “Burning” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “branding” (DARBY)
  • v25 [lexical]: "stripe" vs "bruise" — “stripe” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “and bruise” (WEB)
  • v26 [lexical]: "smite" vs "strike" — “smite the eye of” (KJV, ASV) vs “strike” (DARBY, DRC) vs “strikes” (WEB) vs “smiteth” (YLT) vs “shall” (WEBSTER)
  • v27 [grammatical]: conjunction vs preposition in coordinating nouns — “or” (WEB, KJV, ASV, DARBY, WEBSTER) vs “of” (YLT, DRC)
  • v28 [lexical]: "his flesh" vs "its flesh" vs "its meat" — “his flesh shall” (KJV, WEBSTER, DRC) vs “its” (ASV, DARBY) vs “its meat” (WEB) vs “is” (YLT)
  • v28 [interpretive]: literal "quit" vs interpreted "not held responsible" or "guiltless" — “ox shall be quit” (KJV, ASV, WEBSTER, DRC) vs “bull not held responsible” (WEB) vs “is acquitted” (YLT) vs “guiltless” (DARBY)
  • v29 [stylistic]: archaic vs modern auxiliary verbs — “hath” (KJV, ASV, WEBSTER) vs “has” (WEB) vs “doth” (YLT) vs “have” (DARBY) vs “did” (DRC)
  • v29 [lexical]: (vv 29, 33, 35, 36) "ox" vs "bull" — “ox shall be” (KJV, ASV, DARBY, WEBSTER, DRC) vs “bull” (WEB) vs “is” (YLT)
  • v29 [grammatical]: pronoun vs article and conjunction — “its” (WEB, ASV, YLT, DARBY) vs “and his” (KJV, WEBSTER) vs “an” (DRC)
  • v29 [grammatical]: variations in auxiliary verb phrasing — “also shall be” (KJV, ASV, DARBY, WEBSTER, DRC) vs “also” (WEB) vs “is” (YLT)
  • v30 [lexical]: "whatsoever" vs "whatever" vs "according to what" — “whatsoever” (KJV, ASV, DRC) vs “whatever” (WEB, WEBSTER) vs “according to all that” (YLT) vs “according to what” (DARBY)
  • v30 [lexical]: "laid upon" vs "imposed" — “laid upon him” (KJV, ASV, YLT, WEBSTER, DRC) vs “imposed” (WEB) vs “imposed on” (DARBY)
  • v31 [grammatical]: phrasing of the conditional clause and verb forms — “it gore” (YLT, DARBY) vs “it has” (WEB) vs “Whether he have gored” (KJV) vs “it” (ASV) vs “hath” (WEBSTER) vs “If” (DRC)
  • v32 [lexical]: "gore" vs "push" vs "assault" — “gore” (ASV, YLT, DARBY) vs “the ox shall push” (KJV, WEBSTER) vs “bull gores” (WEB) vs “he assault” (DRC)
  • v32 [lexical]: "manservant" vs "bondman" vs "male servant" — “manservant” (KJV, ASV, YLT, WEBSTER) vs “bondman” (DARBY, DRC) vs “male servant” (WEB)
  • v35 [grammatical]: Third-person number differs: YLT, DARBY use the singular ("him"/"his") where DRC use the plural ("them"/"their").
  • v36 [lexical]: "kept in" vs "watch" vs "restrained" — “it” (WEB, ASV) vs “kept him in” (KJV, DARBY) vs “watch it” (YLT) vs “restrained” (WEBSTER) vs “keep” (DRC)

Di balik halaman ini

Teks sumber. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex (WLC).

Nama-nama ilahi: Elohim (God).

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

Academic analysis of Exodus 21 approaches the text as the beginning of the 'Covenant Code' or 'Book of the Covenant' (Exodus 20:22-23:33). Form critics identify distinct legal genres within this chapter: primarily 'casuistic' (conditional case law, formatted as 'If X happens, then Y is the penalty') and 'apodictic' (unconditional commands). Verses 12 and 15-17 represent a specific participial style of apodictic law outlining capital offenses. Textually, the passage reflects a settled, agrarian society involving debt slavery, agricultural hazards, and localized jurisprudence, rather than a nomadic desert setting. Philologists debate the term 'Hebrew servant' ('ebed 'ivri) in verse 2, arguing whether it denotes an ethnic Israelite or refers to a marginalized socio-economic class known in Ancient Near Eastern (ANE) texts as the 'Apiru or Habiru. Furthermore, the instruction in verse 6 to bring the slave 'to God' (elohim) is widely debated, with scholars suggesting it originally referred to household deities, local sanctuary judges, or the doorpost as a sacred threshold.

Jewish interpretation

In its original ancient Near Eastern context, Exodus 21 begins the 'Covenant Code,' providing casuistic (case-based) laws (mishpatim) immediately following the Decalogue. The text regulates Hebrew debt-servitude, restricting it to six years unless the servant voluntarily commits to lifetime servitude. It then addresses capital offenses (homicide, striking or cursing parents, kidnapping), personal injury (assault, striking a servant, causing a miscarriage), the lex talionis ('eye for an eye'), and property damage caused by negligence or livestock (the goring ox and the open pit). By placing these civil and criminal statutes immediately after the Sinai revelation, the text elevates mundane civil law to the status of a divine covenant requirement.

Latter-day Saint

Exodus 21 outlines the 'judgments' or case laws of the Sinai covenant. It regulates Hebrew debt-servitude, limiting it to six years unless the servant voluntarily chooses permanent attachment, marked by a pierced ear. It details penalties for violence, distinguishing between premeditated murder and accidental death, and establishes the lex talionis ('eye for eye') for personal injury. It also legislates liability for damages caused by or to property and livestock.

Jehovah's Witnesses

Exodus 21 begins the detailed judgments (case laws) of the Law covenant given to Israel. It regulates servitude, ensuring humane treatment and periodic release for Hebrew slaves (verses 2-11), while making provision for those who willingly choose lifelong service (verses 5-6). It outlines penalties for violent acts, including murder, striking parents, and kidnapping (verses 12-17). The chapter also details compensation for personal injuries (verses 18-27), explicitly establishing the lex talionis ('life for life, eye for eye') to ensure punishments exactly fit the crime (verses 23-25). Finally, it addresses liability for fatal accidents and property damage, such as a goring bull or an uncovered pit (verses 28-36).

Pilihan terjemahan yang dibuat NCB (29)
  • v1: "judgments" — Reflects the literal rendering of mishpatim and preserves the definite article present in the source.
  • v1: "you will set" — Modernizes the pronoun and modal auxiliary in accordance with contemporary English syntax.
  • v2: "Hebrew servant" — Retains the traditional ethnic identifier while acknowledging the academic debate over ANE socio-economic categories.
  • v2: "servant... will serve" — Preserves the original cognate pairing between the noun and verb in dignified modern English.
  • v3: "If he comes in by himself, he will go out by himself" — Preserves the repetition and literal bodily idiom of coming in and leaving alone without inserting inferred clothing.
  • v3: "if he is the master of a wife" — Explicitly preserves the source-text wordplay and patriarchal terminology for marriage.
  • v4: "and she bears... and her children" — Preserves the original cognate root connection between the verb for childbearing and the noun for offspring.
  • v5: "expressly says" — Flattens the infinitive absolute into an adverb to maintain a dignified English register while carrying its emphatic force.
  • v6: "God" — Renders the divine name consistently following the provided map.
  • v6: "will bring him near... and will bring him near" — Explicitly preserves the dual repetition of the causative verb.
  • v7: "she will not go out according to the going out of the male servants" — Preserves the cognate structural pattern directly comparing her departure to the departure of the male servants.
  • v8: "because of his acting deceitfully with her" — Conveys the causal sense while translating the phrasing as literally as idiomatic English allows to point toward the original alliteration.
  • v12: "will surely be put to death" — Flattens the Hebrew infinitive absolute into an adverb to maintain a dignified English register.
  • v13: "I will appoint for you" — Preserves the exact number shift to the second-person singular pronoun within the third-person legal framework.
  • v14: "from My altar" — Applies reverential capitalization to the divine pronoun.
  • v18: "men strive, and a man strikes" — Preserves the exact grammatical number shift from plural actors striving to a singular actor striking.
  • v19: "his sitting idle" — Preserves the literal meaning of the noun derived from the root 'to sit/cease' without abstraction.
  • v20: "will surely be avenged" — Flattens the infinitive absolute into a modern emphatic adverb while rendering the passive verb exactly.
  • v21: "for he is his money" — Retains the literal economic terminology over an interpreted abstraction, bearing on whether the text treats persons as property, a matter disputed among traditions.
  • v22: "and her children come out" — Translates the literal plural noun 'children', touching on the status of unborn human life, a matter broadly affirmed by several traditions.
  • v22: "and they strike" — Preserves the plural number reflecting the chaotic nature of the men striving.
  • v23: "then you will give" — Accurately preserves the grammatical shift to the second-person singular verb while avoiding archaic pronouns.
  • v24: "eye for eye" — Maintains the established English phrasing of the lex talionis, broadly affirmed as a merciful limitation on disproportionate vengeance.
  • v28: "will surely be stoned" — Flattens the Hebrew infinitive absolute into an adverb to maintain a dignified English register.
  • v29: "from yesterday and the third day" — Explicitly preserves the literal Hebrew temporal idiom.
  • v30: "a ransom" — Accurately renders the legal and compensatory nuance of the noun kofer.
  • v32: "silver, thirty shekels" — Retains the original word order and inherent alliteration of the phrasing.
  • v33: "a pit ... a pit" — Preserves the exact lexical repetition of the object being dug in the source text.
  • v36: "an ox for the ox" — Preserves the explicit lex talionis structural echo including the definite article on the second noun.
Batasan yang perlu diketahui
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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