Exodus 21:30

Exo 21:30 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.

Ver. 30. Sum of money.] Taxed upon him by the next of kin, or, if he be unreasonable, by the judge. {Exo 21:22}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Exo 21:30. If there be laid on him a sum of money — By the avenger of blood, the next akin to the party slain, who is willing to exchange the punishment, or by the judge.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

By the next of the kindred of him that is so slain.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

If there be laid on him a sum of money, &c.--Blood fines are common among the Arabs as they were once general throughout the East. This is the only case where a money compensation, instead of capital punishment, was expressly allowed in the Mosaic law.

Next: Exodus Chapter 22

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 30. If there be laid on him a sum of money - the ransom of his life] So it appears that, though by the law he forfeited his life, yet this might be commuted for a pecuniary mulct, at which the life of the deceased might be valued by the magistrates.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(30) Whatsoever is laid upon him.—Primarily, by the aggrieved relatives; but in the case of an exorbitant demand there was, no doubt, an appeal to the judges, who would then fix the amount.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

30. The owner of the ox may, however, escape the extreme penalty of the law, if the relatives of the man who had been killed are willing to accept a money-compensation for his life. The owner’s negligence amounted to murder only in theory, so it was reasonable to allow him his merciful alternative.

be laid on him (cf. v. 22)] viz. by the relatives of the man who has been killed.

a ransom] Heb. kôpher, the price of a life: see Exo_30:12, Psa_49:7, Pro_6:35; Pro_13:8; Pro_21:18, Isa_43:3. This and v. 32 are the only cases in which Heb. law allowed what was so common among many ancient nations, the ποινή, or ‘wergild,’ i.e. the money offered for the life of a murdered man to appease a kinsman’s wrath: see Num_35:31 f. (P), where the acceptance of a kôpher is forbidden.

redemption] The same word, in a similar connexion, Psa_49:8 (where ‘soul’ = ‘life’ here, lit. soul). For the corresponding verb, used of the redemption of a life that is forfeit, see on Exo_13:13.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

If there be laid on him a sum of money,.... By the decree of the judges, as Aben Ezra, or which the sanhedrim of Israel have laid upon him; if his sentence of death is commuted for a fine, with the consent of the relations of the deceased, who in such a case are willing to show mercy, and take a fine instead of the person's death; supposing it was through carelessness and negligence, and not with any ill design that he did not keep up his ox from doing damage, after he had notice:

then he shall give for the ransom of his life whatever, is laid upon him; whatever mulct or fine he is amerced with by the court, instead of the sentence of death first pronounced. Of this ransom Maimonides (q) thus writes:"the ransom is according as the judges consider what is the price (or value) of him that is slain; (i.e. according to his rank, whether a noble or common man, a free man or a servant) all is according to the estimation of him that is slain.--To whom do they give the ransom? to the heirs of the slain; and if a woman is killed, the ransom is given to the heirs of her father's (family), and not to her husband.''

(q) Hilchot Niske Mammon, c. 11. sect. 1, 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

If there be laid on him; either by the avenger of blood, the next akin to the party slain, who is willing to exchange the punishment; or by the judge, who may discern some circumstances which may much lessen the crime, as if an ox had broken his cords wherewith he was tied, or broke forth through the carelessness or wickedness of his servant to whose care he was committed.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

If there be a fine laid upon him. There can scarcely have been any circumstances under which the penalty of death would have been enforced. No neglect could bring the crime into the category of murder. It is assumed, therefore, that practically the penalty would be a fine, proportioned no doubt to the value of the life taken.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

אם כפר יושת עליו WHEN THERE BE SET ON HIM A RANSOM — This אם is not conditional (i. e. it does not mean “if” the heirs feel inclined to set on him a ransom) but it has the same meaning as in (Exodus 22:24) “When (אם) thou lendest money” where it has the meaning of אשר, “when” (for it is a duty to lend money to the poor and it is not optional). It is the law regarding him that the court should set on him a ransom.

ונתן פדיון נפשו HE SHALL GIVE THE RANSOM OF HIS SOUL — the value of the injured person; this is the view of R. Ishmael, R. Akiba, however, says that it means the value of the person who caused the injury (Mekhilta).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

IF THERE BE LAID ON HIM A RANSOM, THEN HE SHALL GIVE FOR THE REDEMPTION OF HIS LIFE WHATSOEVER IS LAID UPON HIM. Since the redemption is a form of atonement as are the offerings, and if the owner does not desire it we cannot force him to come before the court to impose the ransom on him, and even if the court ordered him to pay it, we cannot seize his goods as security, therefore He said: “if.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

When an atonement fine shall be imposed. This does not contradict the prohibition in Bemidbar (35:31) against receiving atonement money from a murderer because in this case he did not actually kill the victim but only failed to guard his animal properly.

Shall be imposed on him. By the court.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.