the Week of Proper 12 / Ordinary 17
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Legacy Standard Bible
Exodus 21:23
Bible Study Resources
Concordances:
- Nave'sDictionaries:
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- CondensedParallel Translations
But if any harm follows, then you must take life for life,
And if any mischief follow, then thou shalt give life for life,
And if there is serious injury, you will give life in place of life,
But if there is further injury, then the punishment that must be paid is life for life,
But if there is serious injury, then you will give a life for a life,
"But if there is any further injury, then you shall require [as a penalty] life for life,
"But if there is any further injury, then you shall appoint as a penalty life for life,
But if death followe, then thou shalt paye life for life,
But if she is seriously injured, the payment will be life for life,
But if any harm follows, then you are to give life for life,
But if mischief happen, then thou shalt give life for life,
But if the woman was hurt badly, then the man who hurt her must be punished. The punishment must fit the crime. You must trade one life for another life.
But if there is harm, then you shall pay life for life,
But if any mischief follow, then you shall give life for life,
But if the woman herself is injured, the punishment shall be life for life,
If there is an injury, then you must give life for life,
But if injury occurs, you shall give life for life,
But yf there come harme vnto her there thorow, then shal he paye soule for soule,
But if any harm follow, then thou shalt give life for life,
But if damage comes to her, let life be given in payment for life,
And if any destruction folowe, then he shall geue life for life,
But if any harm follow, then thou shalt give life for life,
And if any mischiefe follow, then thou shalt giue life for life,
But if it be perfectly formed, he shall give life for life,
But if any mischief follow, then thou shalt give life for life,
But if a serious injury results, then you must require a life for a life-
But if the deeth of hir sueth,
and if there is mischief, then thou hast given life for life,
But if any harm follows, then you shall give life for life,
And if [any] mischief shall follow, then thou shalt give life for life,
But if any harm follows, then you must take life for life,
But if any harm follows, then you shall give life for life,
But if there is further injury, the punishment must match the injury: a life for a life,
But if there is other hurt also, then it is life for life,
If any harm follows, then you shall give life for life,
But, if mischief follow, then shalt thou give life for life;
But if her death ensue thereupon, he shall render life for life,
If any harm follows, then you shall give life for life,
"But if there is any further injury, then you shall appoint as a penalty life for life,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
life for life: Numbers 35:31
Reciprocal: Leviticus 24:20 - General Deuteronomy 19:21 - life shall Judges 1:7 - as I have Revelation 13:10 - that leadeth Revelation 18:6 - Reward
Cross-References
Abimelech then took sheep and oxen and male and female slaves and gave them to Abraham and returned his wife Sarah to him.
And he lived in the wilderness of Paran, and his mother took a wife for him from the land of Egypt.
Now it happened at that time, that Abimelech and Phicol, the commander of his army, spoke to Abraham, saying, "God is with you in all that you do;
so now, swear to me here by God that you will not deal falsely with me or with my offspring or with my posterity, but according to the lovingkindness that I have shown you, you shall show me and the land in which you have sojourned."
and I will make you swear by Yahweh, the God of heaven and the God of earth, that you shall not take a wife for my son from the daughters of the Canaanites, among whom I live,
Then they said, "We see plainly that Yahweh has been with you; so we said, ‘Let there now be an oath between us—between you and us—and let us cut a covenant with you,
So now come, let us cut a covenant, you and I, and let it be a witness between you and me."
The God of Abraham and the God of Nahor, the God of their father, judge between us." So Jacob swore by the dread of his father Isaac.
Yahweh your God you shall fear; and Him you shall serve; and by His name you shall swear.
So now, please swear to me by Yahweh, since I have shown lovingkindness to you, that you also will show lovingkindness to my father's household and give me a pledge of truth,
Gill's Notes on the Bible
And if any mischief follow,.... According as that is, so shall it be done to the smiter: if death follows,
then thou shalt give life for life; if death to the woman, so Jarchi and Aben Ezra interpret it; to which agrees the Targum of Jonathan,
"but if there is death in her, then ye shall judge or condemn the life of the murderer for the life of the woman;''
about which, Jarchi says, there is a difference among their doctors; some say life properly, absolutely the person himself; others say money, but not life properly; for he that intends to kill one and kills another is acquitted from death, but must pay to the heirs the price (of the person killed) as that person might be sold for in the market: and indeed it seems hard that a person that kills another at unawares should die for it; it is more reasonable that the punishment should in such a case be commuted for something less than life; and that though no satisfaction was to be taken for a wilful murderer, Numbers 35:31, yet it seems to imply that it might be taken for one that was so without design; as by another law cities of refuge are appointed for the manslayer at unawares: the canons of the Jews, according to Maimonides b, run thus;
"he that strikes a woman, and she miscarries and dies, although it is done ignorantly; lo, such an one is free from payment, and he does not pay anything, as it is said, "if there is no mischief, c." the Scripture does not distinguish between what is done ignorantly and presumptuously, in a thing in which there is not death by the sanhedrim, to free him from payment in what things? when he intends the woman; but if he intends his neighbour and strikes the woman, though she dies, since her death is, without intention, lo, this is a thing in which there is not death by the sanhedrim, and he pays the price of the birth:''
the Septuagint version interprets this, not of the woman that miscarries and dies, but of the child that becomes an abortive; if that was not formed and shaped, then only a fine was to be laid, but if it was come to its proper form and shape, and so was animated or quickened, then life was to go for life: and so, according to the Salic laws, he that killed an infant in its mother's womb was to pay 8000 pence, which made two hundred shillings; but if he was the cause of a woman's miscarriage, by blows or otherwise, if the birth was animated, according to the civil law, he was to be punished with death c: but one would think, where this is only accidental and not intended, such a punishment is too rigid and severe: however, neither this nor what follows were left to the will of a private person to inflict at his pleasure, but to the civil magistrate; and therefore no ways encourages private revenge, in favour of which it was applied by the Pharisees in Christ's time, whose gloss he refutes, Matthew 5:38 nor are the words directed to the offender in this and the following cases, but to Moses, and so to all judges under him and in succession, who were to see these laws put in execution.
b Chobel Umazzik, c. 4. sect. 5. 6. c Vid L'Empereur in Misn. Bava Kama, c. 3. sect. 2.
Barnes' Notes on the Bible
The rule would seem to refer to a case in which the wife of a man interfered in a quarrel. This law, “the jus talionis,” is elsewhere repeated in substance, compare the marginal references. and Genesis 9:6. It has its root in a simple conception of justice, and is found in the laws of many ancient nations. It serves in this place as a maxim for the magistrate in awarding the amount of compensation to be paid for the infliction of personal injury. The sum was to be as nearly as possible the worth in money of the power lost by the injured person. Our Lord quotes Exodus 21:24 as representing the form of the law, in order to illustrate the distinction between the letter and the spirit Matthew 5:38. The tendency of the teaching of the Scribes and Pharisees was to confound the obligations of the conscience with the external requirements of the law. The law, in its place, was still to be “holy and just and good,” Romans 7:12, but its direct purpose was to protect the community, not to guide the heart of the believer, who was not to exact eye for eye, tooth for tooth, but to love his enemies, and to forgive all injuries.
