21:26 “If a man strikes the eye of his male servant or his female servant so that he destroys it, 1 he will let the servant 2 go free 3 as compensation for the eye. 21:27 If he knocks out the tooth of his male servant or his female servant, he will let the servant 4 go free as compensation for the tooth.
29:19 A servant 6 cannot be corrected 7 by words,
for although 8 he understands, there is no answer. 9
58:3 They lament, 10 ‘Why don’t you notice when we fast?
Why don’t you pay attention when we humble ourselves?’
Look, at the same time you fast, you satisfy your selfish desires, 11
you oppress your workers. 12
58:4 Look, your fasting is accompanied by 13 arguments, brawls,
and fistfights. 14
Do not fast as you do today,
trying to make your voice heard in heaven.
1 tn The form וְשִׁחֲתָהּ (vÿshikhatah) is the Piel perfect with the vav (ל) consecutive, rendered “and destroys it.” The verb is a strong one, meaning “to ruin, completely destroy.”
2 tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.
3 sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave.
4 tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.
5 sn This kind of justice is commonly called lex talionis or “measure for measure” (cf. Exod 21:23-25; Lev 24:19-20). It is likely that it is the principle that is important and not always a strict application. That is, the punishment should fit the crime and it may do so by the payment of fines or other suitable and equitable compensation (cf. Exod 22:21; Num 35:31). See T. S. Frymer-Kensky, “Tit for Tat: The Principle of Equal Retribution in Near Eastern and Biblical Law,” BA 43 (1980): 230-34.
6 sn Servants could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of servants. The Greek version translated this as “a stubborn servant.”
7 tn The Niphal imperfect here is best rendered as a potential imperfect – “cannot be corrected.” The second line of the verse clarifies that even though the servant understands the words, he does not respond. It will take more.
8 tn Heb “for he understands, but there is no answer.” The concessive idea (“although”) is taken from the juxtaposition of the two parts.
9 sn To say “there is no answer” means that this servant does not obey – he has to be trained in a different way.
10 tn The words “they lament” are supplied in the translation for clarification.
11 tn Heb “you find pleasure”; NASB “you find your desire.”
12 tn Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.
13 tn Heb “you fast for” (so NASB); NRSV “you fast only to quarrel.”
14 tn Heb “and for striking with a sinful fist.”