Exodus 21:20 kjv

And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.

Exodus 21:20 nkjv

"And if a man beats his male or female servant with a rod, so that he dies under his hand, he shall surely be punished.

Exodus 21:20 niv

"Anyone who beats their male or female slave with a rod must be punished if the slave dies as a direct result,

Exodus 21:20 esv

"When a man strikes his slave, male or female, with a rod and the slave dies under his hand, he shall be avenged.

Exodus 21:20 nlt

"If a man beats his male or female slave with a club and the slave dies as a result, the owner must be punished.

Exodus 21 verses

Exodus 21 20 Meaning

Exodus 21:20 sets a clear legal precedent for the Israelite community, asserting that even a master is subject to severe punishment, potentially death, if his striking of a male or female slave directly results in their death. This statute highlights a fundamental principle: human life, regardless of social status, is sacred and protected under God's law. It establishes accountability and limits the master's authority, indicating that a slave is not mere chattel but a person whose life demands justice.

Exodus 21 20 Context

Exodus 21:20 is part of the "Book of the Covenant" (Exo 20:22-23:33), which outlines specific laws regulating Israelite society following the Ten Commandments. This section, particularly Exodus 21:1-27, details regulations concerning personal injury and various forms of servitude (Hebrew and foreign slaves). The laws here are presented in a casuistic (case law) format, often beginning with "If a man..." It immediately follows regulations for male Hebrew servants (Exo 21:1-6), female Hebrew servants (Exo 21:7-11), and capital offenses such as murder and striking parents (Exo 21:12-17).

Historically, these laws reveal Israelite society's unique ethical framework compared to contemporary ancient Near Eastern legal codes (e.g., Hammurabi's Code). While the existence of slavery was assumed in that era, Israelite law introduces protections for slaves, limiting the master's power and emphasizing divine justice. Unlike other codes that might treat slaves purely as property, God's law here confers a measure of legal personality and inherent worth upon them by making the master accountable for their death. This subtly asserts a polemic against societies where a master's power over a slave's life was absolute.

Exodus 21 20 Word analysis

• If a man (וְכִי־יַכֶּה אִישׁ - v’khi-yakeh ish): "If" (וְכִי - v’khi) introduces a hypothetical, yet legally binding, case. "A man" (אִישׁ - ish) refers to any male citizen or individual in general, establishing the scope of the law to any master. This is a common legal formulation in ancient Near Eastern law codes.
• strikes (יַכֶּה - yakeh): From the Hebrew verb נָכָה (nakah), meaning "to strike, smite, beat." This implies an act of physical force or violence, indicating deliberate corporal punishment or abuse rather than an accidental action.
• his male or female slave (עַבְדּוֹ אוֹ אֲמָתוֹ - avdo o amato): "Slave" is eved (male) or amah (female). The law explicitly protects both male and female slaves equally in this context, demonstrating a nuanced approach to gender equality within the framework of ancient servitude laws. It recognizes slaves as human subjects, not mere property to be damaged.
• with a rod (בַּשֵּׁבֶט - ba'shevet): Shevet means "rod," "staff," or "stick." It was a common implement for discipline or punishment. Specifying the instrument highlights the means of the strike and the potential lethality of such a blow when used excessively, resulting in death.
• and the slave dies (וּמֵת תַּחַת יָדוֹ - u'met tachat yado): "Dies" (וּמֵת - u'met) signifies the fatal outcome. "Under his hand" (תַּחַת יָדוֹ - tachat yado) idiomatically means "at his power," "by his hand," or "as a direct result of his action." It denotes a direct, immediate, and clear causal link between the master's striking and the slave's death, emphasizing accountability and removing doubt of causation.
• he shall surely be punished (נָקֹם יִנָּקֵם - nakom yinnakem): This is a powerful, emphatic Hebrew construction (infinitive absolute followed by imperfect verb of naqam), conveying certainty and severity of punishment. Naqam means "to take vengeance," "to be avenged," or "to punish." This suggests a strong punitive measure, implying a legal judgment, most likely capital punishment, to be executed by the judicial authorities. It reflects God's justice being enacted within the legal system of Israel, highlighting that divine "vengeance" in this context is the administration of just penalty by human authorities.

Exodus 21 20 Bonus section

• Distinction from Exodus 21:21: It is crucial to read verse 20 in conjunction with verse 21. If the slave dies immediately (as implied by "under his hand" in v. 20), the master is surely punished (likely capital punishment). However, if the slave "lingers for a day or two and then dies" (v. 21), the master is not punished, "for the slave is his money" (or "property"). This distinction is not about the value of the slave's life per se, but likely reflects ancient legal standards of causation and proof. If death was immediate, the causation was clear, implying severe intent or gross negligence deserving of capital penalty. If the death was delayed, proving direct causation could be challenging in a pre-medical society, or it might imply a less direct or premeditated intent, making the master's financial loss of "property" deemed sufficient penalty in the eyes of the law. This nuanced aspect still ensures some form of accountability and prevents arbitrary fatal violence without immediate repercussions.
• Divine Image: The underlying principle of Exodus 21:20 is God's high regard for human life. While societal institutions like slavery existed, God's law sought to inject justice and limit brutality. This echoes the concept that all humanity, including the most marginalized, are created in God's image (Gen 1:27, Jas 3:9), giving every individual inherent dignity and worth.
• Theological Implications: This law demonstrates God's character as a God of justice, who hears the cry of the oppressed and provides legal mechanisms for their protection. It is a precursor to later prophetic calls for justice and echoes in New Testament teachings about masters treating slaves justly (Col 4:1) because masters themselves have a Master in heaven.

Exodus 21 20 Commentary

Exodus 21:20 is a profound legal and ethical statement. In an era when slavery was a pervasive social institution, God's law, as delivered to Israel, uniquely elevated the status of the slave by declaring their life as valuable and worthy of protection. Unlike some surrounding legal codes that might have treated the killing of a slave as mere property damage requiring financial compensation to the owner (who might be a third party), this Israelite law makes the master directly liable, potentially even facing capital punishment.

This provision does not endorse slavery, but rather, in its societal context, seeks to regulate and humane it, limiting unchecked brutality. It fundamentally declares that the life of any person, regardless of their societal standing as a slave, is created in God's image and belongs to Him. Therefore, unlawful taking of that life incurs a divine imperative for punishment. The "surely be punished" emphasizes that the community (through its judicial system) is divinely obligated to seek justice on behalf of the deceased, making a clear distinction from instances where a slave might simply be regarded as disposable property. It establishes a judicial boundary for even those in power, serving as a reminder that all authority is ultimately accountable to God.