*Beloved child of God, this chapter reminds us that the laws given at Sinai were not merely about punishment or control; they were a divine invitation to live in love and fairness. When the Lord said, “If thou buy an Hebrew servant… he shall go out free,” He was teaching us that even the most vulnerable are precious in His sight. The servant’s right to freedom after six years reflects God’s heart for redemption and restoration. Let us, therefore, carry these ancient judgments into our modern hearts, seeking justice for the poor and compassion for those bound by circumstance.*
Exodus — Chapter 21 — KJV
1
Now these are the judgments which thou shalt set before them.
Simply PutThese are the judgments (Hebrew mishpat, H5945) you shall set before them; God is giving us His standard for what right and wrong look like, so we can see how He wants society to function.
2
If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.
Simply PutIf you buy a Hebrew servant (ebed, H5876), he will work for six years and then be set free in the seventh year without any cost—God values freedom and rest after a period of service.
3
If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.
Simply PutIf he came in by himself, he shall go out by himself; if he was married, his wife will leave with him. The Hebrew phrase “by himself” (gashmi, H1684) means he leaves with his whole being—body and heart.
4
If 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.
Simply PutIf the master gave him a wife, she and her children belong to the master; when he leaves, he does so alone. The word for wife (ishah, H3375) shows the husband’s responsibility toward his family.
5
And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:
Simply PutIf the servant says, “I love my master, my wife, and my children; I don’t want to go free,” the Hebrew word for love (ahav, H157) tells us he is choosing loyalty over freedom.
6
Then 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.
Simply PutThen his master must bring him to the judges (shofet, H7569) and pierce his ear with an awl; he will serve for life. This shows the seriousness of a lifelong commitment in the eyes of God.
7
And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.
Simply PutIf a man sells his daughter as a maidservant, she does not leave like the menservants. The word evedah (H5876) indicates her different status and the care required in such arrangements.
8
If 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.
Simply PutIf she displeases (ra'a, H7240) her master who has betrothed her to himself, he must let her be redeemed. He cannot sell her to another nation because that would be deceitful.
9
And if he have betrothed her unto his son, he shall deal with her after the manner of daughters.
Simply PutIf he has betrothed her to his son, she will be treated as a daughter. The Hebrew word kiddushin (H3652) refers to the marriage bond that changes her status.
10
If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish.
Simply PutIf he takes another wife, he must not reduce the food, clothing, or marital duty owed to the first. The word ishah (H3375) reminds us that each wife’s needs must be fully met.
11
And if he do not these three unto her, then shall she go out free without money.
Simply PutIf he fails to provide any of these three, she may leave free without paying money. The term go out free (pethi, H6463) signifies her right to independence.
12
He that smiteth a man, so that he die, shall be surely put to death.
Simply PutWhoever strikes a man and causes his death must be put to death. The verb smite (shatah, H7625) shows the seriousness of taking a life.
13
And 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.
Simply PutIf a man does not lie in wait but God delivers him into the hand of another, I will appoint a place for his escape. This acknowledges that God can intervene even in violent situations.
14
But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.
Simply PutIf someone attacks his neighbor to kill him with guile, you must take the murderer from My altar and have him die. The Hebrew word for guile (ma'az, H4760) shows the evil intent behind the act.
15
And he that smiteth his father, or his mother, shall be surely put to death.
Simply PutWhoever strikes his father or mother must be put to death. The repeated use of smite (shatah, H7625) emphasizes the respect owed to parents.
16
And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.
Simply PutWhoever steals a man and sells him, or holds him captive, must be put to death. The term steal (ganah, H1470) reflects a grave violation of personal freedom.
17
And he that curseth his father, or his mother, shall surely be put to death.
Simply PutWhoever curses his father or mother must be put to death. The word curse (arar, H595) means to revile or speak harshly against a parent.
18
And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed:
Simply PutIf men quarrel and one strikes another with a stone or fist, and the other does not die but stays in his bed, there is no death penalty. The Hebrew verb strive (ragal, H7209) indicates a violent confrontation.
19
If 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.
Simply PutIf the injured man gets up and walks on his staff, the one who struck him is released from death but must compensate for lost time and ensure full healing. The phrase “loss of his time” (H5945 mishpat) shows the need for restitution.
20
And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.
Simply PutIf a man strikes his servant or maid with a rod and they die, he shall be punished (Hebrew shochat, H7705). The rod (shevet, H7762) was a tool of discipline that could become deadly.
21
Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money.
Simply PutHowever, if the servant lives another day or two, he is not punished because “he is his money.” The phrase “he is his money” (H6563 kesef) highlights the servant’s monetary value to the master.
22
If 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.
Simply PutIf men quarrel and a pregnant woman is hurt so that her child is born prematurely, she will be punished according to the husband’s determination. The Hebrew word for woman (isha, H3375) underscores the seriousness of harming a mother.
23
And if any mischief follow, then thou shalt give life for life,
Simply PutIf any further injury follows, then life shall be taken for life. This principle underlines the seriousness of ongoing harm.
24
Eye for eye, tooth for tooth, hand for hand, foot for foot,
Simply PutEye for eye, tooth for tooth, hand for hand, foot for foot. The Hebrew word eye (ayin, H6086) teaches that punishment should fit the crime.
25
Burning for burning, wound for wound, stripe for stripe.
Simply PutBurning for burning, wound for wound, stripe for stripe. The principle of proportional justice continues with these specific terms.
26
And 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.
Simply PutIf a man strikes the eye of his servant or maid and it perishes, he must let them go free for the sake of the eye. The Hebrew word for eye (ayin, H6086) shows that loss of sight warrants freedom.
27
And if he smite out his manservant’s tooth, or his maidservant’s tooth; he shall let him go free for his tooth’s sake.
Simply PutIf he strikes out the tooth of his manservant or maid, he must let them go free for the sake of the tooth. The Hebrew word for tooth (shen, H3720) indicates that loss of a key body part leads to freedom.
28
If 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.
Simply PutIf an ox gores a man or woman and they die, the ox must be stoned and its flesh not eaten; the owner is let go. The word ox (shor, H3710) shows that an animal’s fault can bring severe consequences.
29
But 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.
Simply PutIf the ox had a habit of goring and the owner was warned but didn’t restrain it, leading to a death, both the ox and its owner are put to death. The word horn (keren, H3751) shows the dangerous nature of the beast.
30
If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him.
Simply PutIf a sum of money is placed on his life, he must pay that ransom (kopher, H3740). The concept of a price for life reflects the value placed on each person.
31
Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him.
Simply PutWhether he gored a son or daughter, the judgment will be applied accordingly. The word mishpat (H5945) indicates that justice is consistent for all.
32
If 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.
Simply PutIf the ox pushes a manservant or maidservant, the owner must pay thirty shekels of silver to their master and the ox is stoned. The term shekel (H7089) denotes a specific monetary penalty for the owner's negligence.
33
And 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;
Simply PutIf a man opens or digs a pit and fails to cover it, causing an ox or donkey to fall in... The Hebrew word for pit (bor, H1241) highlights the responsibility of safety.
34
The owner of the pit shall make it good, and give money unto the owner of them; and the dead beast shall be his.
Simply PutThe owner of the pit must make it right and pay money to the owners of the fallen animals; the dead beast belongs to him. The word owner (ba'al, H846) emphasizes accountability for negligence.
35
And 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.
Simply PutIf one man's ox injures another's and the victim dies, they will sell the live ox and split its money; the dead ox is also divided. The term ox (shor, H3710) shows shared responsibility for loss.
36
Or 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.
Simply PutIf it is known that the ox had a habit of goring and its owner failed to restrain it, he must pay for the ox that caused death; the dead animal belongs to him. The repeated use of shor (H3710) underscores the owner's duty to prevent harm
Leviticus 25:39-40These verses reiterate the principle that a Hebrew servant is to be treated as a hired worker and may be redeemed, directly echoing the regulations in Exodus 21 regarding servitude and redemption.
Deuteronomy 15:12-18This passage expands the six-year service rule by mandating generous release and provision for servants, illuminating the broader covenantal concern for social justice seen in Exodus 21.
Leviticus 19:13The command not to oppress or rob one's neighbor provides a moral foundation for the fair treatment of servants stipulated in Exodus 21.
Exodus 22:21-24These verses protect foreigners, widows, and orphans from oppression, paralleling the protective measures for Hebrew servants in Exodus 21.
Reflect
When someone you’ve hurt or neglected finally recovers, how do you respond—do you simply move on, or do you take responsibility for the time and healing they lost because of your actions?
