參考版本 AFV  A  Faithful Version 的希臘文 2009版本   

耶和華的事，不謀利沒有版權

28. If an ox gores a man or woman so that they die, then the ox shall surely be stoned, and his flesh shall not be eaten. But the owner of the ox shall be clear.

29. But if the ox was known to gore in time past, and his owner has been warned, but he did not keep it in, so that it kills a man or a woman, the ox shall be stoned, and his owner also shall be put to death.

30. If there is laid on him a sum of money, then he shall give for the ransom of his life whatever is laid upon him.

31. Whether it has gored a son, or has gored a daughter, according to this judgment it shall be done to him.

32. If the ox shall gore a manservant or a maidservant, he shall give to their master thirty shekels of silver, and the ox shall be stoned.

33. And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or a donkey falls in it,

34. The owner of the pit shall make it good and give silver to its owner. And the dead beast shall be his.

35. And in the event the ox of a man damages the ox of a neighbor, so that it dies, then they shall sell the living ox, and they shall divide the money of it. And they shall also divide the dead ox.

36. Or if it is known that the ox has been known to gore in time past, and his owner has not kept him in, he shall surely pay ox for ox. And the dead ox shall be his own.”

 (A Faithful Version)

28. 若有牛隻傷人致死，牛要被被石頭打死，肉不可食，主人以此償還責任。

29. 牛隻有這傷人的記錄，主人曾被警告，卻沒有管束，牛再次傷人，牛被石頭處死，主人也要被處以死罪。

30. 有人為此索償，就要為失去的生命以贖金代償，主人要負起這個責任。

31. 牛若傷及人家的兒女，也按上述例子作出應有賠償。

32. 牛若傷及僕人或婢女，須向其主人付償三十舍客勒銀子，牛用石頭處死。

33. 人若開挖儲水池，若不把工地蓋好，牛或驢不慎掉下去，

34. 這儲水池的主人要作出賠償。賠償是給畜牲的主人，牲畜歸池主所有。

35. 若有牛第一次傷及鄰居的牛致死，把活牛賣掉，得價平均分配，死牛也這樣處理。

36. 這牛若有前科，其主人沒有看管妥當，再次把別人的牛弄死，必須按牛本身應有的價值全數賠償。死去的牛也歸他所有。

出埃及記21章是當時以色列人之間在旅途中，每個人當有的責任和義務，似乎是以色列人一切法的起源，也就是後來出現的塔木德規例的參考藍本。

The conditions referenced in the  Talmudic law  primarily stem from the  Mosaic law  (the Torah) revealed to  Moses, which serves as the divine foundation for the legal code. 

• Divine Origin: The  Torah  is considered the supreme source of law, with  God  as the ultimate legislator. 
• Oral Tradition: The  Talmud  itself (comprising the  Mishnah  and  Gemara) records the  oral law  and rabbinic interpretations that elaborate on biblical commandments. 
• Legal Principles: Conditions are also derived from  Talmudic principles  such as  chazakah  (presumption of status),  rov  (majority rule), and  migo  (credibility based on alternative claims). 
• External Influences: The legal framework was also shaped by  Assyro-Babylonian,  Roman, and  Persian  legal customs and codes prevalent during the Talmudic period. 

當時有基本三部份規例，應對三種情況：1.以色列人之間產生的問題、2.為僕的傭人出現的不同情況、3.牲畜意外產生的賠償方法。

似乎這是摩西在埃及受教得來的管治想法，以大能者的包容作為立例背後的理念，用自身為奴的經驗作出實用的規例，作為以色列人長征的秩序，人人得而知之守之。

這個立例背後的原則，它成了以色列人，或今日的猶太人，作為治民治國的方針。因此有法律不外乎人情，與現今執法的精神不同。

有別類的說法如：

法律不外乎人情：是指法律的制定與執行符合基本人性與道德，具有人性化的溫度。

核心含意

• 合乎道德：法律是社會道德的底線，其設計旨在維護人之常情。
• 非指私情：此處的「人情」指的是人類共同的道德情感，而非個人的利益私情。
• 兼顧情理：執法時兼顧法理與情理，能使法律的實施更具可接受性。

這個解說在現今不一定合用，因為理解不同。當時的法理是沒有人情考慮，因為細節都在考慮之列，絕不含糊。當法理有充份公平的考慮，須要有人情味嗎？有須要，不去摟曲事實，是有人情味的處理，是不是？這不是條文的問題，是人如何取捨。對於有良知一時錯手，以及對於只圖利慾，一個有改變的可能 (被管治的可能性高)，一個沒有 (管治者的可能性低)。