Exodus 21:32

KJV

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.

KJV (with Strong's)

If the ox {H7794} shall push {H5055} a manservant {H5650} or a maidservant {H519}; he shall give {H5414} unto their master {H113} thirty {H7970} shekels {H8255} of silver {H3701}, and the ox {H7794} shall be stoned {H5619}.

Complete Jewish Bible

If the ox gores a male or female slave, its owner must give their master twelve ounces of silver; and the ox is to be stoned to death.

Berean Standard Bible

If the ox gores a manservant or maidservant, the owner must pay thirty shekels of silver to the master of that servant, and the ox must be stoned.

American Standard Version

If the ox gore a man-servant or a maid-servant, there shall be given unto their master thirty shekels of silver, and the ox shall be stoned.

Commentary

### SUMMARY
Exodus 21:32 is a foundational statute within the "Book of the Covenant," meticulously detailing the legal consequences when an ox fatally gores a manservant or maidservant. This Mosaic law prescribes a fixed compensation of thirty shekels of silver to the servant's master and mandates the capital punishment of the offending ox by stoning. This regulation profoundly underscores God's unwavering commitment to justice, the inherent value of human life regardless of social status, and the crucial principle of owner accountability within the societal framework of ancient Israel.

### CONTEXT
* **Literary Context:** Exodus 21:32 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"), which immediately follows the Ten Commandments, serving as a practical application of God's moral law to daily life in ancient Israel. This section delineates civil and social statutes concerning property rights, personal injury, and the treatment of various societal members, including servants. Specifically, this verse is part of a series of laws addressing dangerous animals, particularly an ox that causes harm. The preceding verses, [Exodus 21:28-31](/exodus/21-28-31 "Exodus 21:28-31 - Laws Concerning a Goring Ox"), establish the legal framework for an ox goring a free person, distinguishing between an initial offense and a repeat offense by a known dangerous animal (a "goring ox"). Verse 32 then specifically applies these principles to the scenario where the victim is a "manservant" or "maidservant," introducing a distinct legal valuation and compensation structure for individuals in service, while maintaining the severity of the animal's punishment.
* **Historical & Cultural Context:** In the ancient Near East, including Israel, "servants" (Hebrew: `ʻebed` for manservant, `ʼâmâh` for maidservant) constituted a recognized social class. Their status could arise from various circumstances, such as indentured servitude due to debt, being sold into service, or being foreign captives. While legally considered property, the Mosaic Law, unlike many contemporary legal codes (e.g., the Code of Hammurabi), consistently demonstrates a unique and profound concern for their well-being and rights, distinguishing Israelite practice by its emphasis on humanity and dignity. The "thirty shekels of silver" was not an arbitrary figure; it was a widely recognized and standard monetary valuation for a slave in the ancient Near East, corroborated by various cuneiform texts. The stoning of the ox, a form of capital punishment, reflected the sanctity of human life, even that of a servant, and underscored the gravity of the offense. This law, therefore, functioned not merely as a property regulation but as a divine declaration of human dignity and the owner's responsibility to prevent harm, ensuring a measure of protection for the vulnerable within the social fabric of ancient Israel (compare with [Deuteronomy 10:18-19](/deuteronomy/10-18-19 "Deuteronomy 10:18-19 - God's Care for the Alien, Orphan, and Widow")).
* **Key Themes:** Exodus 21:32 contributes significantly to several overarching themes within the Book of Exodus and the Pentateuch. Firstly, it powerfully reinforces the theme of **Divine Justice and Accountability**. God, as the supreme Lawgiver, demands that all members of His covenant community operate with integrity and responsibility, holding owners accountable for the actions of their property. This law ensures that harm, even if accidental, does not go unaddressed. Secondly, it highlights the **Sanctity of Human Life**, irrespective of social standing. While the compensation structure differentiates between a free person and a servant, the severe punishment of the ox underscores that the taking of *any* human life is a grave offense against God's order. This principle is foundational to the Mosaic Law's unique concern for the vulnerable. Thirdly, the law implicitly promotes **Social Order and Protection of the Vulnerable**. By establishing clear guidelines and penalties, it aimed to prevent chaos, deter negligence, and provide a framework for restitution, thereby safeguarding the weaker members of society, a recurring concern throughout God's law (as seen in [Exodus 22:21-27](/exodus/22-21-27 "Exodus 22:21-27 - Laws Concerning Oppression and Loans")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Ox (Hebrew, _shôwr'_):** From H7794, meaning "a bullock (as a traveller); bull(-ock), cow, ox." In this context, `shôwr` refers specifically to a bovine animal, a common and valuable form of livestock in ancient Israel. Its inclusion in these laws highlights the practical realities of an agrarian society and the potential dangers posed by large animals, necessitating clear legal stipulations for accountability.
* **Manservant (Hebrew, _ʻebed'_):** From H5650, meaning "a servant; [idiom] bondage, bondman, (bond-) servant, (man-) servant." This term denotes an individual in a state of servitude or slavery. While legally considered property, the Mosaic Law uniquely provided protections and rights for these individuals, distinguishing Israelite servitude from chattel slavery practiced elsewhere. The very existence of a law addressing harm to them, and mandating compensation, underscores their inherent human value in God's eyes, even if their legal status differed from that of a free Israelite. This highlights God's concern for all members of society, especially the vulnerable.
* **Thirty (Hebrew, _shᵉlôwshîym'_):** From H7970, meaning "thirty." This specific numerical value, when combined with "shekels of silver," denotes a precise and standardized amount of compensation. The numerical specificity indicates a fixed legal valuation, preventing arbitrary judgments and ensuring consistency in legal proceedings. This amount held significant cultural and economic weight in the ancient Near East, representing a recognized price for a slave.

#### Verse Breakdown
* **"If the ox shall push a manservant or a maidservant;":** This initial clause establishes the specific conditional scenario that triggers the legal consequences. It identifies the offending agent (the ox), the action (to "push" or gore, implying harm or death), and the specific victims (a manservant or a maidservant). This precise framing demonstrates the law's meticulousness in addressing different social statuses and the potential harm that could be inflicted by an owner's property, setting the stage for the subsequent legal requirements.
* **"he shall give unto their master thirty shekels of silver, ":** This specifies the primary form of restitution. The compensation, a fixed sum of thirty shekels of silver, is paid to the master, not directly to the servant. This reflects the servant's legal status as property in ancient Israel and the master's loss of labor or financial asset. The standardized amount indicates a recognized valuation for such a loss, ensuring fairness and preventing arbitrary judgments, thereby providing a clear economic resolution for the master.
* **"and the ox shall be stoned.":** This mandates the capital punishment for the offending animal. The stoning of the ox serves multiple critical purposes: it removes a dangerous animal from the community, acts as a severe deterrent for owners to properly manage their livestock, and, most importantly, underscores the sanctity of human life. Even an animal that takes a human life, regardless of the victim's social status, is to be put to death, preventing its meat from being consumed and thus avoiding any perceived defilement or profit from the tragic event. This act symbolically purges the community of that which has violated the sacredness of human life.

#### Literary Devices
Exodus 21:32 is a classic example of **Casuistic Law**, a prevalent legal form in the ancient Near East, structured as "If X occurs, then Y shall be the consequence." This conditional format provides clear, specific rulings for various scenarios, ensuring judicial consistency and predictability. The verse also employs profound **Symbolism**, particularly with the "thirty shekels of silver," which transcends its immediate legal function to carry significant theological weight, foreshadowing later, pivotal events in biblical history. The act of **Stoning** the ox, while a literal punishment, also functions symbolically to emphasize the sanctity of human life and the imperative need to purge from the community anything that violates this sacred principle. Furthermore, the law implicitly uses **Contrast** by distinguishing the compensation for a servant from that of a free person (as detailed in preceding verses), yet still imposing a significant and non-negotiable penalty, thereby affirming the intrinsic value of all human life, regardless of social standing or perceived worth.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:32 reveals profound theological truths about God's character and His blueprint for a just society. It unequivocally portrays God as a God of meticulous justice who demands accountability from individuals for their property and actions, ensuring proper restitution for harm caused. The law's specific provision for servants, even though their value was quantified differently than a free person's, powerfully demonstrates a divine concern for the vulnerable and marginalized, challenging any notion that their lives were expendable or less valuable in God's eyes. This foundational principle of valuing and protecting all human life, irrespective of social status, is a consistent and vital thread woven throughout the entire tapestry of biblical revelation, emphasizing the inherent dignity bestowed upon humanity as bearing God's image.

* [Leviticus 24:17](/leviticus/24-17 "Law of Homicide")
* [Deuteronomy 24:7](/deuteronomy/24-7 "Law on Kidnapping")
* [Proverbs 14:31](/proverbs/14-31 "Oppressing the Poor")

### REFLECTION AND APPLICATION
Exodus 21:32, though originating from an ancient legal code, offers timeless and profound principles for contemporary life. It compels us to deeply consider our responsibility not only for our direct actions but also for the far-reaching consequences arising from our possessions, our businesses, our words, and even our negligence. In an increasingly interconnected and complex world, this verse challenges us to proactively identify and mitigate risks that our actions, property, or influence might pose to others, especially those who are more vulnerable, less powerful, or marginalized within society. Furthermore, it powerfully reinforces the profound biblical truth that all human life, regardless of social standing, economic status, perceived worth, or any other worldly metric, holds intrinsic and immeasurable value in the eyes of God. This divine perspective should motivate us to actively advocate for justice, steadfastly protect the marginalized, and diligently ensure that our societal structures, personal interactions, and business practices consistently reflect the inherent dignity God bestows upon every individual.

#### Questions for Reflection
* **In what specific ways am I responsible for the potential harm that my possessions, my actions, or even my passive negligence might cause to others in my community or workplace?**
* **How does this ancient law challenge my modern understanding of human value and social justice, particularly concerning those in vulnerable or disadvantaged positions within our society?**
* **What practical steps can I take to ensure I am acting with greater accountability, foresight, and compassionate care for the well-being of others, especially those who might be considered "lesser" by prevailing societal standards?**

### FAQ
**Why is the compensation specifically "thirty shekels of silver" and not more or less?**

Answer: The "thirty shekels of silver" was a standard, recognized economic valuation for a slave or servant in the ancient Near East, as widely attested in various legal codes and economic records of the time (e.g., the Code of Hammurabi often references similar valuations). This fixed amount ensured a consistent and fair compensation for the master's loss of property and labor, preventing arbitrary judgments and promoting legal predictability. It was not an arbitrary figure but reflected the prevailing economic valuation of a servant's life in that specific cultural context. The profound significance of this specific amount is further amplified by its later, chilling appearance in the New Testament as the precise price of Judas Iscariot's betrayal of Jesus (see [Matthew 26:15](/matthew/26-15 "Matthew 26:15 - Judas's Betrayal")).

**Why is the ox stoned, and not just sold or otherwise dealt with?**

Answer: The stoning of the ox serves multiple critical purposes beyond mere removal. Firstly, it definitively removes a dangerous animal from the community, preventing any further harm. Secondly, it acts as a severe deterrent, strongly encouraging owners to properly manage and control their livestock to prevent such devastating incidents. Most importantly, the stoning powerfully underscores the sanctity of human life. In ancient Israel, stoning was a form of capital punishment reserved for grave offenses that defiled the land or community. Applying it to an animal that caused human death, even inadvertently, symbolically purges the community of that which has violated the sacredness of human life. Furthermore, the law likely implied that the meat of such an ox was not to be eaten, preventing any perceived defilement or profit from the tragedy. This emphasizes that human life, regardless of social status, was held in exceptionally high regard by God's law, reflecting the divine mandate for accountability for human life (compare with [Genesis 9:5](/genesis/9-5 "Genesis 9:5 - Accountability for Human Life")).

### CHRIST-CENTERED FULFILLMENT
Exodus 21:32, with its seemingly mundane legal details, finds profound and poignant Christ-centered fulfillment, particularly through the symbolic weight of the "thirty shekels of silver." This ancient compensation for a servant's life eerily foreshadows the precise price for which Judas Iscariot betrayed Jesus Christ, the Son of God (cf. [Matthew 26:15](/matthew/26-15 "Matthew 26:15 - Judas's Betrayal")). In a stunning act of divine condescension and ultimate humility, the infinitely valuable Son of God allowed Himself to be valued at the price of a common slave. This act profoundly highlights Jesus's deep identification with the vulnerable and marginalized, as He willingly took on the "form of a servant" (δοῦλος, _doulos_) as powerfully described in [Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humiliation and Exaltation"). While the law in Exodus protected the servant by mandating compensation, Jesus, the ultimate "Lamb of God who takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), offered Himself as the perfect, infinitely valuable sacrifice, not for mere compensation, but for the full and complete redemption of humanity. His death, though a cursed death on a tree ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeems from the Curse of the Law")), paid the ultimate price to free all humanity from the bondage of sin, regardless of their social standing or perceived worth, thereby demonstrating God's immeasurable love and perfect justice that far surpasses any earthly legal code.

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

Matthew 26:15

And said [unto them], What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.

Zechariah 11:12

And I said unto them, If ye think good, give [me] my price; and if not, forbear. So they weighed for my price thirty [pieces] of silver.

Zechariah 11:13

And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty [pieces] of silver, and cast them to the potter in the house of the LORD.

Matthew 27:3

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,

Matthew 27:9

Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;

Genesis 37:28

Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty [pieces] of silver: and they brought Joseph into Egypt.

Philippians 2:7

But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: