Keluaran 21:25

Alkitab Terjemahan Baru

lecur ganti lecur, luka ganti luka, bengkak ganti bengkak.

Parallel Translations

Bahasa Indonesia Sehari-hari
lecur ganti lecur, luka ganti luka, bengkak ganti bengkak.

Alkitab Terjemahan Lama
ketunuan akan ganti ketunuan, luka akan ganti luka, bincut akan ganti bincut.

Bible Verse Review
  from Treasury of Scripure Knowledge

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.