Exodus 21:21 kjv

Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money.

Exodus 21:21 nkjv

Notwithstanding, if he remains alive a day or two, he shall not be punished; for he is his property.

Exodus 21:21 niv

but they are not to be punished if the slave recovers after a day or two, since the slave is their property.

Exodus 21:21 esv

But if the slave survives a day or two, he is not to be avenged, for the slave is his money.

Exodus 21:21 nlt

But if the slave recovers within a day or two, then the owner shall not be punished, since the slave is his property.

Exodus 21 verses

Exodus 21 21 Meaning

This verse establishes a legal distinction regarding the injury or death of a slave at the hand of their master. If a master strikes a male or female slave, and the slave does not die immediately but survives for at least a day or two, the master is not subject to capital punishment (i.e., not to be avenged for murder). The reason given is that the slave is considered the master's financial property, meaning the master suffers a monetary loss from the slave's diminished capacity or eventual death, and the delay in death suggests the master's intent was not malicious murder, thus exempting him from the capital charge applied to intentional killing in Exodus 21:20.

Exodus 21 21 Context

Exodus 21:21 is part of the "Book of the Covenant" (Exodus 20:22–23:33), which elaborates on the Ten Commandments given to Israel at Mount Sinai. Following moral directives, these verses provide specific case laws that regulate societal behavior and justice in ancient Israel. The immediate context of Exodus 21 deals with offenses against persons and property, specifically concerning masters and slaves. Verses 20 and 21 are read together: Verse 20 mandates punishment for a master who causes the immediate death of a slave. Verse 21 then introduces an exception for cases where death is delayed, establishing a nuanced approach to culpability. Historically, slavery was a recognized social institution in the Ancient Near East, including Israel. However, the Mosaic Law set standards for its practice, often far more humane and protective of the enslaved than surrounding cultures, seeking to regulate, not necessarily endorse or promote, aspects of slavery due to the socio-economic realities of the time.

Exodus 21 21 Word analysis

• However (אַךְ - ’akh): A conjunction meaning "but" or "nevertheless." It introduces a contrast or qualification to the preceding verse (Exodus 21:20), which stipulated punishment for a master whose slave dies immediately from a beating.
• if he survives (אִם יַעֲמֹד - ’im ya‘amod):
  • אִם (’im): "if," introducing a conditional clause.
  • יַעֲמֹד (ya‘amod): Third person singular imperfect form of עָמַד (ʿamad), meaning "to stand," "to remain," or "to endure." Here, it signifies "he survives" or "he lives on," emphasizing a period of life after the initial injury.
• a day or two (יוֹם אוֹ יוֹמַיִם - yom ’o yomayim):
  • יוֹם (yom): "day."
  • אוֹ (’o): "or."
  • יוֹמַיִם (yomayim): The dual form of yom, meaning "two days." This phrase establishes a specific time threshold for determining the master's intent and legal culpability.
• he is not to be avenged (לֹא יֻקַּם - lo’ yuqqam):
  • לֹא (lo’): "not," a negation.
  • יֻקַּם (yuqqam): Third person masculine singular Niph'al imperfect of נקם (naqam), "to avenge," "to take vengeance." In legal contexts, this refers to judicial retribution, implying the master is not subject to the death penalty, which would be the "vengeance" (capital punishment) for murder.
• for (כִּי - ki): A conjunction meaning "because" or "for." It introduces the reason or justification for the preceding statement.
• he is his property (כַסְפּוֹ הוּא - kaspov hu’):
  • כַסְפּוֹ (kaspov): "his silver/money." כֶּסֶף (kesef) means "silver" or "money," and the possessive suffix -o means "his." It literally translates to "he is his money" or "he is his silver," indicating that the slave represents the master's financial investment and belonging.
  • הוּא (hu’): "he" or "it," serves as the predicate nominative, completing the statement "he is his property/money."

Words-group analysis:

• "However, if he survives a day or two": This phrase introduces a critical legal nuance. The survival period suggests that the blow was not immediately fatal and implies a lack of murderous intent on the part of the master. It distinguishes between a deliberate, immediate killing and a severe beating that leads to a delayed death or mere injury, avoiding a capital charge where intent for murder might be absent or hard to prove.
• "he is not to be avenged; for he is his property": This specifies the consequence and the rationale. "Not to be avenged" means the death penalty for murder is withheld. The reason, "for he is his property," highlights the slave's status as a chattel or valuable asset. While it sounds harsh to modern ears, in the ancient context, this indicated that the master's economic loss was a form of self-punishment or deterrence. This provision differentiates between an intentional capital crime and an accident or less malicious act which results in significant personal loss to the perpetrator. This contrasts with Exo 21:26-27, where injury leads to a greater penalty for the master (loss of property and the slave). Here, delayed death means the state won't exact the life of the master, but the master still suffers the loss of his property (the slave).

Exodus 21 21 Bonus section

The concept of a "day or two" served a pragmatic legal purpose in ancient courts, addressing difficulties in proving direct causality or malicious intent when death was not instantaneous. It created a buffer period for distinguishing between a direct, immediately fatal blow (likely construed as murderous intent or severe negligence resulting in murder) and injuries that, while eventually leading to death, might not have been inflicted with specific intent to kill. This nuanced legal distinction reflects a concern for precise justice, aligning with biblical principles of justice that distinguish between premeditated murder and unintentional homicide (e.g., Num 35:9-34). The Israelite law thus balances the sacredness of human life, even that of a slave, with the need for accurate judicial assessment of criminal intent, setting it apart from codes that offered virtually no protection for slaves against brutal masters. While still treating the slave as property, this specific regulation provided a layer of protection that required the master to exercise some restraint, lest they face the death penalty for an immediate, directly fatal act.

Exodus 21 21 Commentary

Exodus 21:21 operates within the framework of ancient Israelite jurisprudence, differentiating degrees of culpability when a slave dies from a master's hand. The pivotal element is the "day or two" survival period. If the slave dies immediately (as implied by Exo 21:20), the master is to be "avenged," a term strongly suggesting the death penalty for murder, emphasizing the inherent value of even a slave's life to God. However, if the slave lingers for a day or more before dying, the legal presumption shifts. This delay indicates either that the blow was not intended to be lethal or that its immediate outcome was not death. In such cases, the master is spared capital punishment. The rationale, "for he is his property," emphasizes the significant financial investment the master would lose. This economic loss functions as a de facto penalty, demonstrating a recognition of wrongdoing (since the slave did die as a result of the master's actions) without classifying it as capital murder. This seemingly cold assessment reveals a complex legal reality where intent was discerned through outcome and where economic impact served as a part of the justice system for non-capital offenses related to property. This law, alongside other slave-protective measures (like freedom for grievous injury in Exo 21:26-27), demonstrates a more nuanced and humane approach to slave treatment than many contemporary ancient legal codes.