Keluaran 21:25

Bahasa Indonesia Sehari-hari

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

Parallel Translations

Alkitab Terjemahan Baru
lecur ganti lecur, luka ganti luka, bengkak ganti bengkak.

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

Contextual Overview

²² If men striue, & hurt a woman with chylde, so that her fruite depart from her, and yet no destruction folow: then he shalbe sore punished according as the womans husbande wyll laye to his charge, and he shall pay as the dayes men wyll appoynt hym. ²³ And if any destruction folowe, then he shall geue life for life, ²⁴ Eye for eye, tothe for tothe, hande for hande, foote for foote, ²⁵ Burnyng for burnyng, wounde for wounde, strype for strype. ²⁶ And if a man smyte his seruaunt or his mayde in the eye, that it perishe, he shall let them go free for the eyes sake. ²⁷ Also if he smyte out his seruaunt or his maydes tothe, he shall let them go out free for the tothes sake. ²⁸ If an oxe gore a man or a woman, that they dye, then the oxe shalbe stoned, and his fleshe shall not be eaten: but the owner of the oxe shall go quite. ²⁹ If the oxe were wont to pushe with his horne in time past, and it hath ben tolde his maister, and he hath not kept him, but that he hath killed a man or a woman: then the oxe shalbe stoned, and his owner shall dye also. ³⁰ If there be set to hym a sume of money, then he shal geue for the redeeming of his life whatsoeuer is layde vpo him. ³¹ And whether he haue gored a sonne or a daughter, accordyng to the same iudgement shall it be done vnto him.

Bible Verse Review
  from Treasury of Scripure Knowledge

Cross-References

Genesis 13:7
And there fell a stryfe betwene the heardmen of Abrams cattell, and the heardmen of Lottes cattell: Moreouer, the Chanaanites, and Pherisites dwelled at that tyme in the lande.

Genesis 21:15
And the water was spent in the bottell, and she cast the lad vnder some one of the trees:

Genesis 21:17
And God hearde the voyce of the lad, and the angell of God called to Hagar out of heauen, and said vnto her, what ayleth thee Hagar? feare not: for God hath hearde the voyce of the lad where he lyeth.

Genesis 21:22
And at the same season, Abimelech and Phicol his chiefe captayne spake vnto Abraham, saying, God [is] with thee in all that thou doest:

Genesis 29:8
And they sayde: we may not vntyll all the flockes be brought together, and tyl they roule the stone from the welles mouth, and so we water our sheepe.

Judges 1:15
She aunswered vnto him, Geue me a blessing: for thou hast geuen me a southward land, geue me also springes of water. And Caleb gaue her springes, both aboue and beneath.

Proverbs 17:10
One reproofe more feareth a wise man, then an hundred stripes doth a foole.

Proverbs 25:9
Handle thy matter with thy neighbour himselfe, and discouer not thy secrete to another:

Proverbs 27:5
Open rebuke, is better then secrete loue.

Matthew 18:15
Moreouer, yf thy brother trespas agaynst thee, go and tell hym his faulte betwene thee and hym alone: If he heare thee, thou hast wonne thy 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.