Éxodo 21

VBL · Chapter 21/40

1“Estos son los reglamentos que debe presentarles:

2“Si compran un esclavo hebreo, debe trabajar para ustedes durante seis años. Pero en el séptimo año, debe ser liberado sin tener que pagar nada.

3Si era soltero cuando llegó, debe irse soltero. Si tenía una esposa cuando llegó, ella debe irse con él.

4Si su amo le da una esposa y ella tiene hijos con él, la mujer y sus hijos pertenecerán a su amo, y sólo el hombre será liberado.

5“Sin embargo, si el esclavo declara formalmente: ‘Amo a mi señor, a mi esposa y a mis hijos; no quiero ser liberado’

6entonces su señor lo llevará ante los jueces. Luego lo pondrá de pie contra la puerta o el poste de la puerta y usará una herramienta de metal para hacerle un agujero en la oreja. Entonces trabajará para su amo de por vida.

7“Si un hombre vende a su hija como esclava, no será liberada de la misma manera que los esclavos.

8Si el hombre que la eligió para sí no está satisfecho con ella, debe dejar que sea comprada de nuevo. No podrá venderla a los extranjeros, ya que ha sido injusto con ella.

9Si decide dársela a su hijo, debe tratarla como a una hija.

10Si toma a otra mujer, no debe reducir los subsidios de comida y ropa, ni los derechos maritales de la primera.

11Si no le da estas tres cosas, ella es libre de irse sin pagar nada.

12“Todo aquel que golpee y mate a otra persona debe ser ejecutado.

13Sin embargo, si no fue intencional y Dios permitió que sucediera, entonces arreglaré un lugar para ustedes donde puedan correr y estar seguros.

14Pero si alguien planea deliberadamente y mata a propósito a otro, debe alejarlo de mi altar y ejecutarlo.

15“Cualquiera que golpee a su padre o madre debe ser ejecutado.

16Cualquiera que secuestre a alguien más debe ser ejecutado, ya sea que la víctima sea vendida o que aún esté en su posesión.

17“Cualquiera que desprecie a su padre o a su madre debe ser ejecutado.

18“Si los hombres están peleando y uno golpea al otro con una piedra o con el puño, y el hombre herido no muere pero tiene que permanecer en cama,

19y luego se levanta y camina afuera con su bastón, entonces el que lo golpeó no será castigado. Aún así, debe compensar al hombre por el tiempo perdido de su trabajo y asegurarse de que esté completamente curado.

20“Cualquiera que golpee a su esclavo o esclava con una vara, y el esclavo muera como resultado, debe ser castigado.

21Sin embargo, si después de un día o dos el esclavo mejora, el dueño no será castigado porque el esclavo es de su propiedad.

22“Si los hombres que están peleando golpean a una mujer embarazada para que dé a luz prematuramente, pero no se produce ninguna lesión grave, debe ser multado con la cantidad que el marido de la mujer demande y según lo permitan los jueces.

23Pero si se produce una lesión grave, entonces debe pagar una vida por otra vida;

24ojo por ojo, diente por diente, mano por mano, pie por pie,

25quemadura por quemadura, herida por herida y moretón por moretón.

26“El que golpee a su esclavo o esclava en el ojo y lo ciegue, debe liberar al esclavo como compensación por el ojo.

27El que golpee el diente de su esclavo o esclava debe liberar al esclavo como compensación por el diente.

28“Si un buey usa sus cuernos para matar a un hombre o una mujer, el buey debe ser apedreado hasta morir, y su carne no debe ser comida. Pero el dueño del buey no será castigado.

29Pero si el buey ha herido repetidamente a la gente con sus cuernos, y su dueño ha sido advertido pero aún no lo tiene bajo control, y mata a un hombre o una mujer, entonces el buey debe ser apedreado hasta morir y su dueño también debe ser ejecutado.

30Pero si en lugar de ello se exige el pago de una indemnización, el propietario puede compensar su vida pagando la totalidad de la indemnización exigida.

31Pero si en lugar de ello se exige el pago de una indemnización, el propietario puede salvar su vida pagando la totalidad de la indemnización exigida.

32Si el buey usa sus cuernos y mata a un esclavo o esclava, el propietario del buey debe pagar treinta siclos de plata al amo del esclavo, y el buey debe ser apedreado hasta la muerte.

33“Si alguien quita la tapa de una cisterna o cava una y no la cubre, y un buey o un asno cae en ella,

34el dueño de la fosa debe pagar una compensación al dueño del animal y quedarse con el animal muerto.

35“Si el buey de alguien hiere al de otro y éste muere, debe vender al buey vivo y compartir el dinero recibido; también debe compartir al animal muerto.

36Pero si se sabe que el buey ha herido repetidamente a personas con sus cuernos, y su dueño ha sido advertido pero aún no lo tiene bajo control, debe pagar una compensación completa, buey por buey; pero el dueño puede quedarse con el animal muerto”.

📖 Chapter study

Summary

God establishes detailed laws concerning Hebrew servants, physical violence, injuries, and liability for damage caused by animals such as oxen, forming the basis of the so-called 'Book of the Covenant.'

Explanation

This chapter, though it may seem distant from modern sensibilities, represents a significant ethical advance for its time: unlike other ancient Near Eastern legal codes, Israelite law limited the length of servitude (six years, with freedom in the seventh) and protected even servants against extreme abuse by their masters. The principle of 'eye for eye, tooth for tooth' (v. 24), often misunderstood as encouraging revenge, was actually a civilizing limit that prevented disproportionate punishment, ensuring that the penalty matched the harm caused exactly, no more and no less. The laws about oxen that cause damage show a legal system concerned with responsibility and negligence, distinguishing between unforeseeable accidents and situations where the owner already knew of the danger and failed to take precautions. The lesson for today is that biblical justice seeks balance and proportionality, protecting both victims and offenders from excess.

Fun facts

  • The law of 'eye for eye, tooth for tooth' (known as lex talionis) also appears in other ancient codes, such as the Babylonian Code of Hammurabi, but the biblical code stands out for applying this principle more equally across different social classes, unlike other systems that punished differently based on the victim's social status.
  • The practice of piercing the ear of a servant who chose to remain voluntarily with his master 'forever' (v. 5-6) out of love for his family was a permanent, visible symbol of that voluntary choice, clearly distinguishing between forced servitude and a freely made relational commitment.

Verse-by-verse explanation

  1. Éxodo 21:1Introduces the block of civil laws that follows the Ten Commandments, known as the “Book of the Covenant,” dealing with practical everyday cases in Israel.
  2. Éxodo 21:2In the ancient world, debt or extreme poverty could lead someone to become a servant for a time, not a slave forever. The law here limits that time to six years: in the seventh year the Hebrew had to be freed without paying anything. It was a way of containing servitude among the Israelites themselves, setting a fixed limit for getting out of it.
  3. Éxodo 21:3Details the case of a Hebrew servant who enters servitude alone: he leaves alone after the six years, taking nothing beyond what he already had when he entered.
  4. Éxodo 21:4If the master himself had given the servant a wife during his service, that wife and any children remained the master’s property when the servant left free.
  5. Éxodo 21:5Covers the case in which the servant himself, out of attachment to the family formed there, prefers to keep living with the master instead of leaving free after six years.
  6. Éxodo 21:6This describes what happened when the servant, at the end of the six years, preferred to keep living with that master — because of the family he had formed there or the security he had. The pierced ear, done with an awl (a pointed piercing tool), was a permanent, public sign of that choice, made before the judges. It was not a punishment: it was the physical record of a commitment the servant himself asked to take on, “for ever.”
  7. Éxodo 21:7In a time with no social safety net, a very poor father could hand his daughter over to serve in a household, generally expecting that she would come to marry the owner or his son, as the following verses show. That is why her rule was different from that of the male servants: she did not go free after six years, because the logic behind her case was different, tied to a future marriage with rights the text tries to guarantee her.
  8. Éxodo 21:8If a master bought a servant girl intending to marry her himself and later changed his mind, she was to be allowed to be redeemed by her family, and he could not sell her to foreigners.
  9. Éxodo 21:9If the servant girl was meant to marry the master’s son instead of the buyer himself, she was to receive the same rights as any daughter of the household.
  10. Éxodo 21:10If the man took a second wife, the law protected the first wife’s basic rights: food, clothing, and marital relations could not be reduced.
  11. Éxodo 21:11If these three obligations were not met, the woman had the right to leave free, without having to pay anything to regain her freedom.
  12. Éxodo 21:12Establishes the death penalty for intentional homicide, the general principle that the following verses will detail with exceptions and specific cases.
  13. Éxodo 21:13Distinguishes accidental homicide from intentional homicide: whoever killed without premeditation would have a place of refuge, an idea that later becomes the cities of refuge found in other books.
  14. Éxodo 21:14There was a custom of clinging to the altar of the sanctuary to escape revenge or judgment. This verse makes clear that this refuge did not apply to someone who had killed another person on purpose and with premeditation: that person was to be taken from there anyway to answer for the crime. Someone who killed without intending to, however, had, according to the previous verse, a safe place to flee.
  15. Éxodo 21:15Physically attacking either parent was considered a crime serious enough to deserve the death penalty, reflecting the weight given to parental authority in Israel.
  16. Éxodo 21:16Kidnapping a person to sell as a slave was punished by death, in contrast with the voluntary servitude for debt seen earlier in the chapter.
  17. Éxodo 21:17Cursing one’s father or mother was likewise considered a capital crime, on the same level of seriousness as physically attacking them.
  18. Éxodo 21:18Deals with a fight between two men in which one is injured but survives and walks again — the case is settled by compensation, not by criminal punishment.
  19. Éxodo 21:19The attacker has to compensate the victim for lost work time and cover the costs of treatment until full recovery.
  20. Éxodo 21:20If a master beat a servant to death, he was to be punished — the law recognizes the servant as a person with rights, not as property without limits.
  21. Éxodo 21:21The context (previous verse) speaks of a master who beats a servant and the servant dies on the spot — in that case the master was punished. But if the servant survived a few days, the law treated the loss of that worker as punishment enough in itself, so it did not call for further penalty. This is a law that treats the servant as property with economic value, reflecting how slavery worked in the ancient world, without the text approving or condemning the practice itself.
  22. Éxodo 21:22Deals with a fight that causes a pregnant woman to miscarry without killing the mother: the penalty was a fine set by her husband and approved by the judges, not the penalty for homicide.
  23. Éxodo 21:23If the pregnant woman died because of the injury, the penalty became the same as for any homicide: life for life.
  24. Éxodo 21:24This phrase, later known as the “law of retaliation,” was not an order for people to take revenge on their own. It was the opposite: a limit the judges were to apply, making sure the punishment was proportional to the harm and never greater than it. In a time when it was common to answer an offense with disproportionate violence, this rule contained the excess.
  25. Éxodo 21:25Continues the list of proportional penalties under the law of retaliation, applying the same principle to burns, wounds, and blows in general.
  26. Éxodo 21:26If a master blinded a servant or maidservant by injuring them, the penalty was the servant’s immediate freedom as compensation for the permanent loss.
  27. Éxodo 21:27The same logic applies to the loss of a tooth: the servant gained freedom as a form of compensation for the permanent harm suffered.
  28. Éxodo 21:28If an ox with no history of violence killed someone by accident, the animal was killed (stoned) and its meat discarded, without the owner needing to be punished, since he had no way to foresee it. Killing the ox served as a way of marking that death as serious and in need of some response, even without human guilt.
  29. Éxodo 21:29If the ox already had a known history of violence and the owner had not taken precautions, both the animal and the owner could be sentenced to death for the negligence.
  30. Éxodo 21:30In this more serious case, the law allowed the victim’s family to accept a monetary ransom instead of the death penalty for the ox’s owner.
  31. Éxodo 21:31Clarifies that the same rule applies regardless of whether the victim was a son or a daughter, with no distinction of gender in how the law was applied.
  32. Éxodo 21:32Here the law sets a fixed compensation amount, thirty pieces of silver, to be paid to the owner of a servant injured or killed by another person’s ox. This amount was fixed, unlike the negotiable fine set when the victim was a free person, which shows how compensation rules in the ancient world varied according to the social status of the one harmed.
  33. Éxodo 21:33Deals with responsibility for pits or holes left open that could cause accidents with other people’s animals.
  34. Éxodo 21:34Whoever left the pit open had to compensate the owner of the injured or dead animal, but kept the dead animal itself as part of the settlement.
  35. Éxodo 21:35If two oxen fought and one died, both owners were to split equally both the value of the live ox when sold and the carcass of the dead ox.
  36. Éxodo 21:36But if the goring ox already had a known history of violence, its owner had to pay in full for a new ox, without sharing the loss.

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