21:1 NOW THESE [ARE] THE JUDGMENTS WHICH THOU SHALT SET BEFORE THEM.
A.In 20:1-17, The Decalogue (The Ten Commandments) stated fundamental duties to both God and man.
B.Then, in 20:18-23:19, some civil and ceremonial laws were given, and were recorded in The Book Of The Covenant.
21:2 IF THOU BUY AN HEBREW SERVANT, SIX YEARS HE SHALL SERVE: AND IN THE SEVENTH HE SHALL GO OUT FREE FOR NOTHING.
A.This, and Verses which follow, are not to be taken as Divine approval of slavery.
B.IN THE SEVENTH: At the commencement of the seventh year after he became a slave. He must not serve over six years.
C.FREE FOR (and pay, NKJ) NOTHING: That is, without cost to him.
21:3 IF HE CAME IN BY HIMSELF, HE SHALL GO OUT BY HIMSELF: IF HE WERE MARRIED, THEN HIS WIFE SHALL GO OUT WITH HIM.
A.IF HE CAME (comes, NKJ) IN BY HIMSELF: If he was alone, single, having no wife when he became a slave.
B.IF HE WERE MARRIED: The wife who went into slavery with her husband was also to be released at the end of six years.
21:4 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.
**His WIFE AND HER CHILDREN would remain the property of his owner -- The owner was not to lose his property because he had permitted a marriage for his slave.
21:5 AND IF THE SERVANT SHALL PLAINLY SAY, I LOVE MY MASTER, MY WIFE, AND MY CHILDREN; I WILL NOT GO OUT FREE:
A.I LOVE MY MASTER: Over the years, affection might grow up between the slave and the master.
B.I LOVE...MY WIFE, AND MY CHILDREN: Naturally the slave would be attached to his family and not be willing to be separated from them -- he would prefer to remain in slavery with them.
21:6 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 (PIERCE HIS EAR, NKJ) WITH AN AWL; AND HE SHALL SERVE HIM FOR EVER.
**This man would be "branded" as a slave who had permanently given up his right to freedom.
21:7 AND IF A MAN SELL HIS DAUGHTER TO BE A MAIDSERVANT (FEMALE SLAVE, NKJ), SHE SHALL NOT GO OUT AS THE MENSERVANTS DO.
**A young woman who was sold by her father did not gain her freedom in the same way a man did.
21:8 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 (NO RIGHT, NKJ), SEEING HE HATH DEALT DECEITFULLY WITH HER.
A.IF SHE PLEASE NOT HER MASTER: So that he does not carry out the contract to take her for his wife.
B.THEN SHALL HE LET HER BE REDEEMED: He must allow her to be bought back, either by her family, or perhaps by another Israelite who wanted to marry her.
C.He could not sell her to a STRANGE NATION (to foreigners).
D.SEEING HE HATH DEALT DECEITFULLY: This may be saying that his selling her to foreigners would break the contract he made with her; Or, it may be saying that he offered to take her as his second wife, and then broke the contract.
21:9 AND IF HE HAVE BETROTHED HER UNTO HIS SON, HE SHALL DEAL WITH HER AFTER THE MANNER (ACCORDING TO THE CUSTOM, NKJ) OF DAUGHTERS.
**If she were to become his daughter-in-law, she was to be treated just as any daughter would be treated.
21:10 IF HE TAKE HIM ANOTHER [WIFE]; HER FOOD, HER RAIMENT, AND HER DUTY OF MARRIAGE (HER MARRIAGE RIGHTS, NKJ), SHALL HE NOT DIMINISH.
**His marriage to another woman would not release him from the obligation to continue to give all the privileges of a wife to the maidservant he had married.
21:11 AND IF HE DO NOT THESE THREE UNTO HER, THEN SHALL SHE GO OUT FREE WITHOUT MONEY (WITHOUT PAYING MONEY, NKJ).
A.IF HE DO NOT THESE THREE: Either this is (1)Let her be re-deemed, Verse 8; (2)Treat her as a daughter if she married his son, Verse 9; (3)Continue to give her the privileges of a wife if he married another wife, Verse 10; Or, it is the three things of Verse 10.
B.THEN SHALL SHE GO OUT FREE: She cannot be retained as a slave, as his property; but is free to return to her father as a free woman, free to marry if she wishes.
C.WITHOUT MONEY: Neither she nor her father would be required to refund the money which was paid for her originally.
21:12 HE THAT SMITETH A MAN, SO THAT HE DIE, SHALL BE SURELY PUT TO DEATH.
**A restatement of the law that death is the punishment for premeditated murder.
21:13 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.
A.BUT GOD DELIVER HIM: Not that God plans it, but that in the everyday happenings (which are all allowed by God's permissive will), it just happens that these two meet, and because of animosity or some other factor, one kills the other.
B.If, in the Providence of God, a circumstance were to arise where a man killed another without intention to do so, then God would have an appointed place where he might be protected.
C.I WILL APPOINT THEE A PLACE: There were six cities of refuge, three on each side of Jordan. Details later were given about how the shedder of blood might flee to one of these cities for safety until he could stand a fair trial.
21:14 BUT IF A MAN COME PRESUMPTUOUSLY (could be ARROGANTLY, or PROUDLY) (ACTS WITH PREMEDITATION, NKJ) UPON HIS NEIGHBOR, TO SLAY HIM WITH GUILE (KILL HIM BY TREACHERY, NKJ); THOU SHALT TAKE HIM FROM MINE ALTAR, THAT HE MAY DIE.
**No killer was to be allowed to go without punishment, even if he had fled to the altar and had to be dragged from it.
21:15 AND HE THAT SMITETH HIS FATHER, OR HIS MOTHER, SHALL BE SURELY PUT TO DEATH.
A.Early and often the Bible emphasizes the dignity and authority of parents.
B.One who would hit or curse (Verse 17) his own parents, could not be trusted to refrain from other terrible crimes.
21:16 AND HE THAT STEALETH (kidnaps, NKJ) A MAN, AND SELLETH HIM, OR IF HE BE FOUND IN HIS HAND, HE SHALL SURELY BE PUT TO DEATH.
**Kidnapping was a capital offense.
21:17 AND HE THAT CURSETH HIS FATHER, OR HIS MOTHER, SHALL SURELY BE PUT TO DEATH.
A.The severity of the sentence indicates that God considers this sin to be one of the worst. Since the parents virtually rep-resent God to their children, especially at this time in the history of the Jews, this sin would be against the majesty of God and would be equal to blasphemy.
B.The only two sins of the tongue for which the Law required the death penalty were this one, and blasphemy against God - See Lev 24:16 ("And he that blasphemeth the name of the LORD, he shall surely be put to death, [and] all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name [of the LORD], shall be put to death").
21:18 AND IF MEN STRIVE TOGETHER, AND ONE SMITE ANOTHER WITH A STONE, OR WITH [HIS] FIST, AND HE DIE NOT, BUT KEEPETH (is confined to, NKJ) [HIS] BED:
A.IF MEN STRIVE TOGETHER: They quarrel and get into a fight.
B.WITH A STONE...FIST: The use of these on the spur of the moment, rather than a weapon prepared beforehand, would show there was no premeditation. If the victim died, this would be manslaughter rather than premeditated murder -- the killer did not intend to kill.
C.KEEPETH (IS CONFINED TO, NKJ) HIS BED: The injury is not fatal, but is serious enough to require bed rest.
21:19 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.
A.THEN SHALL HE THAT SMOTE HIM BE QUIT (ACQUITTED, NKJ): He shall be exempt from punishment.
B.ONLY HE SHALL PAY: The one who injured him would not be guilty of a crime, but would be responsible for full compensation to the injured party.
21:20 AND IF A MAN SMITE HIS SERVANT, OR HIS MAID, WITH A ROD, AND HE DIE UNDER HIS HAND; HE SHALL BE SURELY PUNISHED.
**In a slave society, one's slaves were recognized by law as being his property, but they were human beings, and he had no more right to kill one of them than a free person.
21:21 NOTWITHSTANDING, IF HE CONTINUE (remains alive, NKJ) A DAY OR TWO, HE SHALL NOT BE PUNISHED: FOR HE [IS] HIS MONEY (prop-erty, NKJ).
A.The servant's remaining alive A DAY OR TWO would indicate there was no intent to kill, but only to punish.
B.FOR HE IS HIS MONEY: The owner had already suffered loss because of the lost time and services of his property. He did not intend to kill the slave, and he has been punished by the loss of his property.
(ON VERSES 22-23, SEE ADDENDUM ON "ABORTION" AT END OF CHAPTER)
21:22 IF MEN STRIVE, AND HURT A WOMAN WITH CHILD, SO THAT HER FRUIT DEPART [FROM HER] (she gives birth prematurely, NKJ), AND YET NO MISCHIEF (harm, NKJ) FOLLOW: HE SHALL BE SURELY PUNISHED, ACCORDING AS THE WOMAN'S HUSBAND WILL LAY UPON HIM; AND HE SHALL PAY AS THE JUDGES [DETERMINE].
A.YET NO MISCHIEF FOLLOW: MISCHIEF seems to be used for "loss of life" - cf Gen 42:38 ("And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if MISCHIEF befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave").
B.Thus, if a baby was born as the result of an accidental injury (no intent to injure) which was caused by someone who was fighting, and neither the mother nor the baby died, then the one who caused the injury had to pay the fine the woman's husband demanded, provided the judges of the court approved.
C.So this man would not be entirely at the mercy of the husband, but would have the opportunity to appeal to the court.
A.This is not intended to be an exhaustive study of the matter; others have written at length about the subject of abortion.
B.Two basic questions involved in the abortion debate are:
C.The bible does not speak directly to either question, but it says some things from which we can draw clear conclusions. Here are some of the passages which are cited:
1.Ex. 21:22-23 ("22 If men strive, and hurt a woman with child, so that her fruit depart from her [she gives birth prema-turely, New King James], and yet no mischief [harm, New King James] follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine. 23 And if any mischief follow, then thou shalt give life for life").
Pro-Abortion says, "if the baby is killed, only a fine is imposed, but if the mother is killed, capital punishment is given. Therefore, unborn babies are not persons." This is assumption, and it is not sustained by careful study.
The word MISCHIEF in the passage seems to be used for "loss of life" - Compare Gen. 42:38 ("And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if MISCHIEF befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave"). Careful reading shows that if either the woman or the baby died, then there was a general law of retaliation (LIFE FOR LIFE, etc.) which came into force. The details of the law require basic justice -- That when wrong is done to an individual and/or society, the guilty one must make adequate repayment. If someone caused the death of another person, LIFE FOR LIFE had to be given - Compare Gen 9:6 ("Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made He man."). So, if a baby was born as the result of an accidental injury which was caused by someone who was fighting, and neither the mother nor the baby died, then the one who caused the injury had to pay the fine for compensation the woman's husband demanded, provided the judges of the court approved. But if either the mother or the baby died, the man who caused it had to die.
This view of the passage is supported by the INTERLINEAR HEBREW-ENGLISH BIBLE ("And when men fight, and they strike a pregnant woman, and her child goes forth, and there is no injury; surely he shall be fined...but if injury occurs, you shall give life for life..."). The concern is for whether or not there has been harm to the child that was born, not just to the mother.
Pro-Abortion says this is not correct, but that it is a case of miscarriage, and therefore proves that causing the fetus to die is not the same as taking life. Their mistake is in failing to study and learn that the Hebrew word for FRUIT in the passage is YELED. It is used 89 times in the O.T. to denote a human being, a child - Ecc 5:14-15 ("14 But those riches perish by evil travail: and he begetteth a son [YELED], and there is nothing in his hand. 15 As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labor, which he may carry away in his hand"); Etc. But the Hebrew words for miscarriage or stillbirth are SHAKOL, as in Ex 23:26 ("There shall nothing cast their young [SHAKOL], nor be barren, in thy land"); and NEPHEL, as in Job 3:16 ("Or as an hidden untimely birth [NEPHEL] I had not been; as infants which never saw light"). Therefore, in Ex 21:22 the birth is premature, but it is a live birth. Note that even if NO HARM FOLLOWED, there still was to be punishment.
If Pro-Abortion is right in saying that the passage shows that the killing of an unborn baby is not the sin of murder, it clearly does show it to be a sin of some kind, else why should the man be punished by making him pay a fine? So even the loosest possible view of the passage proves that abortion is sinful and therefore should be avoided.
2.Gen. 2:7 ("And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul"). The Pro-Abortion argument is that Adam did not live until he received the breath of life, and so the baby does not live until it breathes after it is born.
But there is no parallel. Adam had no life at all until God gave him breath, whereas the baby is alive and growing from the moment of conception. This Verse is a reference to the unique circumstances of the miraculous creation of an adult. Does the baby not receive his spirit and is not a true human being until adulthood? Adam was created from dust, and Eve from a rib; but after that original creation a human life is conceived by the uniting of the male sperm and female egg.
When did Adam become a living soul? When he began to live. When does a baby begin to live? When it is conceived. From that moment until it dies (perhaps 100 years later), nothing is added except air and nourishment.
3.Luke 1:36-44 ("36 And, behold, thy cousin Elizabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. 37 For with God nothing shall be impossible. 38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her. 39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda; 40 And entered into the house of Zacharias, and saluted Elizabeth. 41 And it came to pass, that, when Elizabeth heard the salutation of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Ghost: 42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord should come to me? 44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy").
Note that Elizabeth's child is described as living before birth. Also note that Elizabeth addressed Mary as "the MOTHER of my Lord" at the time Mary was expecting, but had not yet given birth. The Greek word for MOTHER (METER), when it refers to physical human reproduction, always refers to one who has formed another human being, an individual separate and distinct from the mother herself. A woman who has conceived, even if the child is not yet born and even if it dies before birth, is a MOTHER of a human being.
Before Elizabeth had given birth, the life "in her womb" is called a "babe" (Greek BREPHOS). Was it her son John, or was it a lifeless blob of fetal tissue? The word BREPHOS is always used for that which is a human individual separate and distinct from its mother. Scholars define the word as "a breathing, nursing infant." The same word (BREPHOS) is used for one before or after birth -- See Luke 2:12,16 ("12 And this shall be a sign unto you; Ye shall find the babe [BREPHOS] wrapped in swaddling clothes, lying in a manger..... 16 And they came with haste, and found Mary, and Joseph, and the babe [BREPHOS] lying in a manger"); Also see Luke 18:15 "And they brought unto him also infants [BREPHOS], that he would touch them").
So, is an unborn child a BREPHOS ("breathing, nursing infant")? The answer is YES. The fetus receives oxygen and nourishment from the placenta through the umbilical cord.
Luke, qualified both by profession (he was a physician - Col 4:12) and by inspiration, used the same word to describe the infants put to death in ancient Egypt under the command of Pharaoh - Acts 7:19 ("The same dealt subtly with our kindred, and evil entreated our fathers, so that they cast out their young children [BREPHOS], to the end they might not live"). If Elizabeth had had an abortion in the sixth month she would have been casting out her human "babe" (BREPHOS) to the end that he "might not live." That John had life as an unborn infant is seen in that he moved. He was a "baby" (BREPHOS), living (LEAPING) in his mother's womb -- a living human being. Since the body without the spirit is dead - Jas. 2:26, then a body which is alive can be assumed to have a spirit, otherwise John would have been dead (not leaping).
4.Psa. 139:13-16 ("13 For thou hast possessed my reins: thou hast covered me in my mother's womb. 14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. 15 My substance was not hid from thee, when I was made in secret, and curi-ously wrought in the lowest parts of the earth. 16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them"). In this poetry THE LOW-EST PARTS OF THE EARTH is a Hebrew expression which was used to describe the dark interior of the womb. So the Psalmist uses the pronouns I and ME to assign individual personality to himself while he was yet unborn. While he was still being marvelously formed in the womb, God was there and knew him. He does not say he had a spirit, but when he said IN THY BOOK ALL MY MEMBERS WERE WRITTEN, he shows that God takes notice of the individuality of the fetus. This invalidates the Pro-Abortion argument that the fetus is not a human individual, but only a lump of matter.
..To tell all about the phenomena of self-consciousness, to explain the rational, ethical, and religious experience of the human I before birth, or even after, is to say more than we know. But those who are concerned about the will of God will want to respect the sanctity of human life, and take no chances.
Numerous booklets and articles were consulted for this report; thanks to all the authors. \EXODUS \ABORTION.DOC
21:23 AND IF [ANY] MISCHIEF FOLLOW, THEN THOU SHALT GIVE LIFE FOR LIFE,
21:24 EYE FOR EYE, TOOTH FOR TOOTH, HAND FOR HAND, FOOT FOR FOOT,
21:25 BURNING FOR BURNING, WOUND FOR WOUND, STRIPE FOR STRIPE.
A.IF ANY MISCHIEF FOLLOW: If either the woman or the baby died, then there was a general law of retaliation which came into force. The details of the law require basic justice -- That when wrong is done to an individual and/or society, the guilty one must make adequate repayment. If someone caused the death of another person, LIFE FOR LIFE had to be given - Compare Gen 9:6 ("Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made He man.").
B.This rule is to regulate public justice, so it would be a mis-take to apply it to private life and to put its execution in the hands of individuals.
C.Rather than authorize revenge, this takes vengeance out of the hands of individuals and puts it in the hands of public offi-cials who could judge on the merits of cases, without bias.
D.This general law seems to have been applicable to all cases of personal injury, so it would apply in this case.
E.DEATH here seems excessive, since the man could argue that it was an accident, and he had no intention to harm anyone. Per-haps there are three things we should remember:
F.This law was intended to prevent violence, but it came to be used by the Jews (in their tradition) as authority to be vio-lent; And it remained for the Savior to point out their error and to give the higher spiritual interpretation of this law - Mt 5:38-40 ("38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have [thy] cloak also"). His word further - Mt 5:44-45 ("44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which de-spitefully use you, and persecute you; 45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust"). The purpose of this attitude/ action is that we may "overcome evil with good" - Rom 12:21.
G.With the attitude taught by our Lord, we do not seek ven-geance, but are even willing to forego legal rights, if by doing so we may promote the good of a fellow human being.
21:26 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.
21:27 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.
A.EYE...TOOTH: The eye would be of more value than the tooth; The use of both seems to indicate any permanent injury.
B.This law would tend to control the brutality of a slave owner, as he would be careful not to lose his investment by having to release a slave because of his injury to him/her.
21:28 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.
A.Again note the emphasis on the sanctity of human life.
B.This act was to be considered so terrible that the flesh of the animal could not be eaten.
C.THE OWNER SHALL BE QUIT (acquitted): That is, provided he was not aware beforehand that the animal is dangerous.
21:29 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.
A.This shows that not only is one to be considered guilty of wrong actions, but also is guilty if by neglect he contributes to a problem.
B.In this case, the owner knew of the ox's inclination to gore, yet he did not watch and restrain the animal, therefore by his neglect he is guilty of the person's death.
C.The death sentence was not a hard and fast rule - Verse 30.
21:30 IF THERE BE LAID ON HIM A SUM OF MONEY, THEN HE SHALL GIVE FOR THE RANSOM (to redeem, NKJ) OF HIS LIFE WHATSOEVER IS LAID UPON HIM.
A.IF THERE BE LAID ON HIM A SUM OF MONEY: If he be assessed a fine -- showing that ordinarily in a case like this, although he was negligent, he was not a murderer.
B.He could pay the appropriate fine set by the court to redeem his own life.
21:31 WHETHER HE HAVE GORED A SON, OR HAVE GORED A DAUGHTER, ACCORDING TO THIS JUDGMENT SHALL IT BE DONE UNTO HIM.
**If the person killed were a child, there would be a lesser fine because the full worth of that life had not yet been demonstrated and realized.
21:32 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.
A.The life of the slave was as sacred as the life of a free per-son, so the ox had to be killed.
B.We are told that the average price of a slave was THIRTY SHEK-ELS OF SILVER, so that was the price which was to be given as compensation to the owner of the slave.
21:33 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;
A.SHALL OPEN A PIT: Literally, "if a man shall uncover a cis-tern," that is, remove the wood or stone cover in order to get water, and then carelessly leave it open.
B.SHALL DIG A PIT: Dig a cistern and then neglect to cover it.
21:34 THE OWNER OF THE PIT SHALL MAKE [IT] GOOD, [AND] GIVE MONEY UNTO THE OWNER OF THEM; AND THE DEAD [BEAST] SHALL BE HIS.
A.SHALL MAKE IT GOOD: He is responsible to make adequate compen-sation to the owner of the animal(s).
B.THE DEAD BEAST SHALL BE HIS: In effect he bought the animal, so the edible meat and the leather were his.
21:35 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.
A.It is understood (confirmed by Verse 36) that this is a case of accident, and there was no neglect, and no harm intended.
B.The men are to share the accidental loss equally.
21:36 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.
A.The man is guilty of failing to prevent the loss, so he must replace the lost animal. In effect he thus has bought the dead ox, so it is his to do with as he pleases.
B.All of this series of laws teaches them (and us) that we are individually responsible for our actions, and for the conse-quences which result from our actions.
C.Also that we are responsible for what we do not do; That is, for our negligence -- What a burden every human being bears!
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