Exodus 21:30

KJV

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.

KJV (with Strong's)

If there be laid {H7896} on him a sum of money {H3724}, then he shall give {H5414} for the ransom {H6306} of his life {H5315} whatsoever is laid {H7896} upon him.

Complete Jewish Bible

However, a ransom may be imposed on him; and the death penalty will be commuted if he pays the amount imposed.

Berean Standard Bible

If payment is demanded of him instead, he may redeem his life by paying the full amount demanded of him.

American Standard Version

If there be laid on him a ransom, then he shall give for the redemption of his life whatsoever is laid upon him.

Commentary

### SUMMARY
Exodus 21:30 establishes a critical legal provision within the Mosaic covenant, offering an alternative to capital punishment for an owner whose negligence results in the death of another person, specifically in the context of a goring ox. This verse introduces the concept of a "ransom" or "redemption price" (Hebrew: _pidyôwm_ and _kôpher_), a monetary sum paid by the negligent owner to atone for the life lost and thereby avert his own death penalty. It profoundly underscores the sanctity of human life in God's eyes while demonstrating a divine balance between the demands of strict justice and the compassionate provision for atonement and reconciliation.

### CONTEXT
* **Literary Context:** Exodus 21:30 is strategically placed within the "Book of the Covenant" ([Exodus 20:22-23:33](/exodus/20-22-23-33 "Exodus 20:22-23:33 - The Book of the Covenant")), a foundational collection of civil and ceremonial laws delivered by God to Moses immediately after the Ten Commandments. Specifically, it concludes a section (Exodus 21:28-32) that meticulously details the liability of an owner whose ox gores a person. The preceding verses establish a two-tiered system: if an ox, not previously known to be dangerous, kills someone, the ox is to be stoned, but the owner is deemed innocent. However, if the ox had a history of goring, and its owner failed to confine it, both the ox and the owner were to be put to death ([Exodus 21:29](/exodus/21-29 "Exodus 21:29 - Owner's Liability for a Goring Ox")). Verse 30 then introduces a crucial modification to this severe capital penalty, providing a legal pathway for the owner's life to be spared through the payment of a ransom. This provision showcases a measure of divine mercy within the framework of divine justice, ensuring that while the sanctity of life is upheld, a path for redemption from a death sentence is available in cases of negligence rather than malicious intent. This specific case then expands to include similar laws concerning the goring of a son or daughter ([Exodus 21:31](/exodus/21-31 "Exodus 21:31 - Goring a Child")) and even a male or female servant ([Exodus 21:32](/exodus/21-32 "Exodus 21:32 - Goring a Servant")), illustrating the comprehensive and equitable nature of the law regarding the value of life across different social statuses.
* **Historical & Cultural Context:** Ancient Near Eastern societies, including Israel's neighbors, often possessed detailed legal codes, such as the Code of Hammurabi, which prescribed strict penalties, including capital punishment, for offenses involving loss of life or severe injury. These codes sometimes included provisions for monetary compensation or "blood money" in specific circumstances. The Mosaic Law, while sharing some structural similarities with these contemporary codes, fundamentally distinguished itself through its divine origin and its underlying theological principles, especially the profound sanctity of human life as created in the image of God ([Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Humanity Created in God's Image")). In ancient Israel, life was considered sacred, and its unlawful taking incurred the death penalty, reflecting the principle of *lex talionis* (law of retaliation) found in other parts of the law, such as [Exodus 21:23-25](/exodus/21-23-25 "Exodus 21:23-25 - Lex Talionis"). The provision for a ransom in [Exodus 21:30](/exodus/21-30 "Exodus 21:30 - The Ransom for a Life") was not a general softening of the law but a specific concession in cases of *negligent* homicide, distinct from intentional murder, for which no ransom was permitted (as explicitly stated in [Numbers 35:31](/numbers/35-31 "Numbers 35:31 - No Ransom for Murder")). This crucial distinction highlights the nuanced application of justice and mercy within God's covenant with Israel, acknowledging human fallibility while steadfastly upholding divine standards regarding the value of life.
* **Key Themes:** This verse contributes significantly to several major theological and narrative themes within Exodus and the broader Pentateuch. Foremost is the **Sanctity of Human Life**, emphasizing its immense value in God's eyes, so much so that its accidental taking still warrants a death penalty or a substantial ransom. This theme is foundational to the entire Mosaic Law. Secondly, it highlights **Divine Justice and Mercy**, demonstrating that while God's law is strict and demands accountability for actions, it also provides a pathway for atonement and reconciliation, offering a measure of mercy even in severe cases. The concept of **Accountability and Responsibility** is also central, as the owner is held responsible for his negligence, underscoring the importance of careful stewardship. Finally, the introduction of the "ransom" (Hebrew: _kôpher_ and _pidyôwm_) introduces the profound theological concept of **Atonement and Substitution**, where a payment or substitute is provided to avert a penalty, foreshadowing the ultimate act of redemption found in the New Testament. This legal provision, therefore, points beyond mere monetary transactions to a deeper spiritual truth about the cost of sin and the divine solution for deliverance.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Sum of Money (Hebrew, _kôpher'_):** Derived from the verb meaning "to cover," this term literally means "a cover" but figuratively refers to a "redemption-price" or "ransom." In this context, _kôpher_ denotes the specific monetary payment that serves as a legal "covering" for the negligent owner's life, averting the death penalty. It is not merely a fine but a substitute payment that carries the theological weight of propitiation or expiation, hinting at the broader biblical theme of atonement for sin. The "sum of money" is the tangible form of this ransom.
* **Life (Hebrew, _nephesh'_):** While often translated as "soul," _nephesh_ in this context refers to the physical life, the living being, or the person themselves. The phrase "ransom of his life" emphasizes that the payment is a direct substitute for the owner's forfeited existence. This highlights the immense value God places on human life, so much so that a substantial payment is required to compensate for its loss, even when caused by negligence, and to redeem the life of the negligent party from the just penalty.
* **Ransom (Hebrew, _pidyôwm'_):** This term, explicitly meaning "a ransom" or "redemption," directly refers to the act of buying back or setting free through payment. In Exodus 21:30, _pidyôwm_ is the specific act or concept of redemption applied to the owner's life. It signifies that the owner's life was legally forfeit, and this payment serves as the means by which that life is "bought back" or "redeemed" from the death sentence. While _kôpher_ is the "sum of money" that acts as the covering, _pidyôwm_ is the redemptive act itself.

#### Verse Breakdown
* **"If there be laid on him a sum of money":** This clause introduces the condition under which the alternative penalty is applied. The phrase "laid on him" implies a formal, judicial assessment or imposition, indicating that the amount of the ransom was not arbitrary or self-determined by the offender but rather decreed by the elders or judges. This assessment would likely consider factors such as the severity of the negligence, the social status of the deceased, and the financial capacity of the owner, ensuring a just and weighty compensation.
* **"then he shall give for the ransom of his life":** This specifies the purpose of the payment – it is a _pidyôwm_, a redemption price, paid *for his own life*. This underscores the gravity of the situation: the owner's life was indeed forfeit according to the law, and this payment serves as a direct substitute to spare him from the death penalty. It emphasizes the seriousness of the offense and the substantial nature of the compensation required to avert the ultimate consequence.
* **"whatsoever is laid upon him":** This concluding phrase reinforces that the exact amount of the ransom is not fixed but is to be determined by the judicial authorities. It suggests a flexible, context-dependent sum, ensuring that the "sum of money" (_kôpher_) was commensurate with the immense value of the life lost and the degree of the owner's culpability. This dynamic assessment ensured that the compensation was significant enough to reflect the sanctity of human life and the seriousness of the negligence, while still providing a pathway for mercy.

#### Literary Devices
The passage employs **Legal Language** characteristic of casuistic law, setting forth a specific case ("If there be laid on him...") and its precise legal consequence ("then he shall give..."). This "if-then" structure is designed for clarity, enforceability, and the systematic application of justice within the covenant community. The concept of _kôpher_ and _pidyôwm_ functions as powerful **Symbolism** for atonement and substitution. While a literal monetary payment in this specific legal context, it symbolically represents the covering of guilt and the averting of divine judgment, foreshadowing a deeper theological reality of redemption from sin. The inclusion of this provision also demonstrates a profound balance between **Divine Justice** (life for life) and **Divine Mercy** (a ransom as an alternative), revealing God's character as both righteous in judgment and abundant in grace, offering a path to reconciliation even in the face of death-deserving negligence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:30 profoundly illustrates the sanctity of human life under God's law, demonstrating that even negligence leading to death carries a severe penalty, initially capital punishment. However, it simultaneously reveals God's provision for mercy and atonement through the concept of a ransom. This principle highlights that while sin and negligence have deadly consequences, God often provides a means of redemption or reconciliation. The "ransom for his life" serves as a powerful Old Testament precursor to the ultimate spiritual redemption, where a price is paid to set free those under condemnation. This legal provision, therefore, points beyond mere monetary transactions to a deeper theological truth about the cost of sin and the divine solution for deliverance.

* [Numbers 35:31](/numbers/35-31 "No Ransom for Murder")
* [Psalm 49:7-8](/psalms/49-7-8 "Inability to Ransom a Soul")
* [Proverbs 13:8](/proverbs/13-8 "The Ransom of a Man's Life")

### REFLECTION AND APPLICATION
Exodus 21:30, though rooted in ancient Israelite legal code, offers profound and enduring principles for contemporary believers. It compels us to reflect on the immense value God places on human life, urging us to cultivate a profound respect for the sanctity of every individual, created in His image. This passage challenges us to consider our own responsibility and accountability for our actions, or inactions, that might inadvertently harm others. It reminds us that negligence can have grave consequences, prompting us to live with greater care, diligence, and mindfulness of the well-being of those around us. Furthermore, the concept of a "ransom" provides a powerful lens through which to understand God's redemptive character. Even when justice demands a severe penalty, God often provides a way for atonement and reconciliation, pointing us to His boundless grace and the ultimate provision for our salvation. It encourages us to live lives marked by intentionality, recognizing the ripple effect of our choices on those in our sphere of influence, and to always seek God's mercy when we fall short.

#### Questions for Reflection
* **How does the provision of a ransom in this passage deepen your understanding of the value God places on human life?**
* **In what areas of your life might you need to exercise greater responsibility and diligence to avoid unintended harm to others?**
* **How does the concept of a "ransom" in the Old Testament law prepare our hearts to understand the ultimate ransom paid by Christ?**

### FAQ

**What is the significance of the "sum of money" being "laid on him" rather than a fixed amount?**

Answer: The phrasing "whatsoever is laid upon him" suggests that the amount of the ransom (_kôpher_ and _pidyôwm_) was not a pre-determined, fixed sum but rather a judicial assessment tailored to the specific circumstances of the case. This would likely involve consideration of the social status of the deceased, the degree of the owner's negligence, and the ability of the owner to pay. This flexibility allowed for a more nuanced application of justice, ensuring that the compensation was significant enough to reflect the immense value of the life lost and the gravity of the owner's culpability, while still providing a path to avert the death penalty. It underscores that the law was not merely punitive but also sought equitable restitution and atonement, demonstrating a divine wisdom in its application.

**How does this "ransom" differ from other forms of payment or fines in the Mosaic Law?**

Answer: The term _kôpher_ (sum of money/redemption price) and _pidyôwm_ (ransom) in [Exodus 21:30](/exodus/21-30 "The Ransom for a Life") is distinct from a general fine or monetary compensation for damages. Its unique significance lies in its function as a *substitute for a life* or a *covering* for a death-deserving offense. While other laws might prescribe fines for theft or property damage (e.g., [Exodus 22:1-4](/exodus/22-1-4 "Laws Concerning Theft and Restitution")), the _kôpher_ specifically averts a capital penalty. It's a payment made to "redeem" or "buy back" a life that was legally forfeit, emphasizing the gravity of the offense against the sanctity of human life and foreshadowing the deeper theological concept of atonement and propitiation.

**Does this verse imply that human life can be bought or sold?**

Answer: No, [Exodus 21:30](/exodus/21-30 "The Ransom for a Life") does not imply that human life can be bought or sold. Instead, it underscores the *inestimable value* of human life. The owner's life was initially forfeit due to his negligence resulting in death. The "ransom" was not a price tag on the deceased's life but a divinely permitted, weighty compensation to avert the *owner's* death penalty. It was a recognition that a life had been taken, and a severe consequence was due, but in cases of negligence (not intentional murder, for which no ransom was allowed, as per [Numbers 35:31](/numbers/35-31 "No Ransom for Murder")), God provided a pathway for atonement and the sparing of the negligent party's life, emphasizing mercy within justice. It highlights the sacredness of life, so much so that even its accidental taking demands a profound act of redemption.

### CHRIST-CENTERED FULFILLMENT
Exodus 21:30, with its provision for a "ransom of his life" (Hebrew: _pidyôwm_ and _kôpher_), serves as a profound Old Testament foreshadowing of the ultimate redemption accomplished by Jesus Christ. The very concept of a ransom—a covering or a substitute payment to avert a death penalty—points directly to the theological necessity of atonement for sin. While human beings are utterly incapable of paying a ransom for their own souls or the souls of others, as lamented in [Psalm 49:7-8](/psalms/49-7-8 "Inability to Ransom a Soul"), God, in His infinite mercy and perfect justice, provided the perfect and sufficient ransom in Christ. Jesus Himself declared that He came "to give his life as a [ransom for many](/mark/10-45 "Jesus, the Ransom for Many")" (Mark 10:45). His sacrificial death on the cross was the ultimate _kôpher_ and _pidyôwm_, a once-for-all payment that fully covered the penalty of sin, which is death ([Romans 6:23](/romans/6-23 "The Wages of Sin")). Through His shed blood, Christ redeemed us from the curse of the law and the power of sin, offering us eternal life and reconciliation with God ([1 Peter 1:18-19](/1_peter/1-18-19 "Redeemed by Christ's Precious Blood"); [Ephesians 1:7](/ephesians/1-7 "Redemption Through His Blood")). Thus, the ancient legal principle of a ransom in Exodus finds its glorious and complete fulfillment in the person and work of Jesus, who became our substitute, paying the immeasurable price to set us free from spiritual death and bring us into new life.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 21:22

¶ 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].

Exodus 30:12

When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when [thou] numberest them.

Numbers 35:31

Moreover ye shall take no satisfaction for the life of a murderer, which [is] guilty of death: but he shall be surely put to death.

Numbers 35:33

So ye shall not pollute the land wherein ye [are]: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it.

Proverbs 13:8

¶ The ransom of a man's life [are] his riches: but the poor heareth not rebuke.