the Week of Proper 13 / Ordinary 18
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Wycliffe Bible
Exodus 21:25
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
burning for burning, wound for wound, and bruise for bruise.
Burning for burning, wound for wound, stripe for stripe.
burn in place of burn, wound in place of wound, bruise in place of bruise.
burn for burn, wound for wound, and bruise for bruise.
burn for burn, wound for wound, bruise for bruise.
burn for burn, wound for wound, bruise for bruise.
burn for burn, wound for wound, bruise for bruise.
Burning for burning, wound for wounde, stripe for stripe.
burn for burn, bruise for bruise, wound for wound.
burn for burn, cut for cut, and bruise for bruise.
burn for burn, wound for wound and bruise for bruise.
branding for branding, wound for wound, stripe for stripe.
a burn for a burn, a bruise for a bruise, a cut for a cut.
burn for burn, wound for wound, stripe for stripe.
Burning for burning, wound for wound, slap for slap.
burn for burn, wound for wound, bruise for bruise.
burn for burn, bruise for bruise, wound for wound.
branding for branding, wound for wound, stripe for stripe.
burnynge for burnynge, wounde for wounde, strype for strype.
burning for burning, wound for wound, stripe for stripe.
Burning for burning, wound for wound, blow for blow.
Burnyng for burnyng, wounde for wounde, strype for strype.
burning for burning, wound for wound, stripe for stripe.
Burning for burning, wound for wound, stripe for stripe.
burning for burning, wound for wound, stripe for stripe.
burning for burning, wound for wound, stripe for stripe.
burn for burn, wound for wound, and stripe for stripe.
burning for burning, wound for wound, stripe for stripe.
burning for burning, wound for wound, stripe for stripe.
Burning for burning, wound for wound, stripe for stripe.
burning for burning, wound for wound, and bruise for bruise.
burn for burn, wound for wound, stripe for stripe.
a burn for a burn, a wound for a wound, a bruise for a bruise.
burn for burn, cut for cut, sore for sore.
burn for burn, wound for wound, stripe for stripe.
brand for brand, wound for wound, - stripe for stripe.
Burning for burning, wound for wound, stripe for stripe.
burn for burn, wound for wound, stripe for stripe.
burn for burn, wound for wound, bruise for bruise.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Cross-References
Wherfor also strijf was maad bitwixe the keperis of flockis of Abram and of Loth. Forsothe Chananei and Feresei dwelliden in that lond in that tyme.
And whanne the watir in the botel was endid, sche castide awei the child vndur a tre that was there;
Forsothe the Lord herde the vois of the child, and the aungel of the Lord clepide Agar fro heuene, and seide, What doist thou, Agar? nyle thou drede, for God hath herd the vois of the child fro the place where ynne he is.
In the same tyme Abymelech, and Ficol, prince of his oost, seide to Abraham, God is with thee in alle thingis whiche thou doist;
Whiche answeriden, We moun not til alle scheep be gederid to gidere, and til we remouen the stoon fro the mouth of the pit to watir the flockis.
And sche answeride, Yiue thou blessyng to me, for thou hast youe a drye lond to me; yyue thou also a moyst lond with watris. And Caleph yaf to hir the moist lond aboue, and the moist lond bynethe.
A blamyng profitith more at a prudent man, than an hundryd woundis at a fool.
Trete thi cause with thi frend, and schewe thou not priuyte to a straunge man;
Betere is opyn repreuyng, than loue hid.
But if thi brother synneth ayens thee, go thou, and repreue hym, bitwixe thee and hym aloone; if he herith thee, thou hast wonnun thi brother.
Gill's Notes on the Bible
Burning for burning, wound for wound, stripe for stripe. This is to be understood of burning a man's flesh with fire; of wounds made by any means, so that the blood is let out; and of blows, and the prints and marks of them; of stripes and weals where the blood is settled, and the part is turned black and blue: the Targum of Jonathan is, the price of the pain of burning for burning, c. and indeed, in everyone of these cases, the law could not be well literally executed for it would be very difficult to burn and wound and mangle a man exactly as he had done another: and as Favorinus h objects against the law of the twelve tables of the Romans concerning retaliation, how can a man make a wound in another exactly as long, and as broad, and as deep as that he has given? nor would he suffer a larger to be made, as it was not just it should; and to which may be added, that all constitutions are not alike, and burning and wounding and striping, especially in some parts, might prove mortal, and the person might die thereby; to them the law of retaliation would not be observed, the punishment would be exceeded; and it is much more agreeable to justice and equity that it should be lessened rather than increased; and it may be observed, the law of the twelve tables with the Romans, concerning maiming of members, only took place when the parties could not come to an agreement; and with respect to the Jewish law, Josephus i himself says, that the man that has his eye put out may receive money for it, if he is willing, which the law allows of.
h A. Gell. Noct. Attic. l. 20. c. 1. i Ut supra. (Antiqu. l. 4. c. 33, 35.)
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.
