Deuteronomium 19:21

Nova Vulgata

Non misereberis eius, sed animam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede exiges.

Parallel Translations

Clementine Latin Vulgate (1592)
Erit hoc præceptum legitimum sempiternum. Ipse quoque qui aspergit aquas, lavabit vestimenta sua. Omnis qui tetigerit aquas expiationis, immundus erit usque ad vesperum.

Jerome's Latin Vulgate (405)
Non misereberis ejus, sed animam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede exiges.

Bible Verse Review
  from Treasury of Scripure Knowledge

thine eye: Deuteronomy 19:13

life shall: Exodus 21:23-25, Leviticus 24:17-21, Matthew 5:38, Matthew 5:39

Reciprocal: Genesis 45:20 - regard not Exodus 21:20 - smite Exodus 21:24 - General Leviticus 24:19 - General Leviticus 24:20 - General Deuteronomy 7:16 - thine eye Deuteronomy 25:12 - General

Gill's Notes on the Bible

And thine eye shall not pity,.... The false witness when convicted; this is directed to the judges, who should not spare such an one through favour or affection, but pronounce a righteous sentence on him, and see it executed, in proportion to the crime, and that according to the law of retaliation:

but life shall go for life; in such a case where the life of a person must have gone, if the falsehood of the testimony had not been discovered, the false witness must suffer death; in other cases, where a member would have been lost, or the price of it paid for, the same penalty was to be inflicted:

eye for eye, tooth for tooth, hand for hand, foot for foot; that is, the price of an eye an eye, &c. see Exodus 21:23.

Barnes' Notes on the Bible

See the marginal references.

Clarke's Notes on the Bible

Verse Deuteronomy 19:21. Life - for life, eye for eye, c. — The operation of such a law as this must have been very salutary: if a man prized his own members, he would naturally avoid injuring those of others. It is a pity that this law were not still in force: it would certainly prevent many of those savage acts which now both disgrace and injure society. I speak this in reference to law generally, and the provision that should be made to prevent and punish ferocious and malevolent offences. A Christian may always act on the plan of forgiving injuries and where the public peace and safety may not be affected, he should do so; but if law did not make a provision for the safety of the community by enactment against the profligate, civil society would soon be destroyed.