TRV
Translation
King James Version
And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Complete Jewish Bible
Show no pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Berean Standard Bible
You must show no pity: life for life, eye for eye, tooth for tooth, hand for hand, and foot for foot.
American Standard Version
And thine eyes shall not pity; life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
World English Bible Messianic
Your eyes shall not pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Geneva Bible (1599)
Therefore thine eye shall have no compassion, but life for life, eye for eye, tooth for tooth, hand for hand, foote for foote.
Young's Literal Translation
and thine eye doth not pity--life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
See also
In the KJVVerse 5,428 of 31,102
Study This Verse
Commentary on Deuteronomy 19 verses 14–21
14 ¶ Thou shalt not remove thy neighbour's landmark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the LORD thy God giveth thee to possess it.
15 One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.
16 If a false witness rise up against any man to testify against him that which is wrong;
17 Then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges, which shall be in those days;
18 And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother;
19 Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you.
20 And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you.
21 And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Here is a statute for the preventing of frauds and perjuries; for the divine law takes care of men's rights and properties, and has made a hedge about them. Such a friend is it to human society and men's civil interest.
I. A law against frauds, Deu 19:14. 1. Here is an implicit direction given to the first planters of Canaan to fix land-marks, according to the distribution of the land to the several tribes and families by lot. Note, It is the will of God that every one should know his own, and that all good means should be used to prevent encroachments and the doing and suffering of wrong. When right is settled, care must be taken that it be not afterwards unsettled, and that, if possible, no occasion of dispute may arise. 2. An express law to posterity not to remove those land-marks which were thus fixed at first, by which a man secretly got that to himself which was his neighbour's. This, without doubt, is a moral precept, and still binding, and to us it forbids, (1.) The invading of any man's right, and taking to ourselves that which is not our own, by any fraudulent arts or practices, as by forging, concealing, destroying, or altering deeds and writings (which are our land-marks, to which appeals are made), or by shifting hedges, meer-stones, and boundaries. Though the land-marks were set by the hand of man, yet he was a thief and a robber by the law of God that removed them. Let every man be content with his own lot, and just to his neighbours, and then we shall have no land-marks removed. (2.) It forbids the sowing of discord among neighbours, and doing any thing to occasion strife and law-suits, which is done (and it is very ill done) by confounding those things which should determine disputes and decide controversies. And, (3.) It forbids breaking in upon the settled order and constitution of civil government, and the altering of ancient usages without just cause. This law supports the honour of prescriptions. Consuetudo facit jus - Custom is to be held as law.
II. A law against perjuries, which enacts two things: - 1. That a single witness should never be admitted to give evidence in a criminal cause, so as that sentence should be passed upon his testimony, Deu 19:15. This law we had before, Num 35:30, and in this book, Deu 17:6. This was enacted in favour to the prisoner, whose life and honour should not lie at the mercy of a particular person that had a pique against him, and for caution to the accuser not to say that which he could not corroborate by the testimony of another. It is a just shame which this law puts upon mankind as false and not to be trusted; every man is by it suspected: and it is the honour of God's grace that the record he has given concerning his Son is confirmed both in heaven and in earth by three witnesses, Jo1 5:7. Let God be true and every man a liar, Rom 3:4. 2. That a false witness should incur the same punishment which was to have been inflicted upon the person he accused. If two, or three, or many witnesses, concurred in a false testimony, they were all liable to be prosecuted upon this law. (2.) The person wronged or brought into peril by the false testimony is supposed to be the appellant, Deu 19:17. And yet if the person were put to death upon the evidence, and afterwards it appeared to be false, any other person, or the judges themselves, ex officio - by virtue of their office, might call the false witness to account. (3.) Causes of this kind, having more than ordinary difficulty in them, were to be brought before the supreme court, The priests and judges, who are said to be before the Lord, because, as other judges sat in the gates of their cities, so these at the gate of the sanctuary, Deu 17:12. (4.) There must be great care in the trial, Deu 19:18. A diligent inquisition must be made into the characters of the persons, and all the circumstances of the case, which must be compared, that the truth might be found out, which, where it is thus faithfully and impartially enquired into, Providence, it may be hoped, will particularly advance the discovery of. (5.) If it appeared that a man had knowingly and maliciously borne false witness against his neighbour, though the mischief he designed him thereby was not effected, he must undergo the same penalty which his evidence would have brought his neighbour under, Deu 19:19. Nec lex est justior ulla - Nor could any law be more just. If the crime he accused his neighbour of was to be punished with death, the false witness must be put to death; if with stripes, he must be beaten; if with a pecuniary mulct, he was to be fined the sum. And because to those who considered not the heinousness of the crime, and the necessity of making this provision against it, it might seem hard to punish a man so severely for a few words' speaking, especially when no mischief did actually follow, it is added: Thy eye shall not pity, Deu 19:21. No man needs to be more merciful than God. The benefit that will accrue to the public from this severity will abundantly recompense it: Those that remain shall hear and fear, Deu 19:20. Such exemplary punishments will be warnings to others not to attempt any such mischief, when they see how he that made the pit and digged it has fallen into the ditch which he made.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–21. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 19:21 articulates the foundational principle of lex talionis, or "law of retaliation," within ancient Israel's judicial system, mandating that punishment must precisely fit the crime—"life for life, eye for eye, tooth for tooth, hand for hand, foot for foot." Far from promoting personal vengeance or excessive retribution, this verse served as a crucial legal restraint, establishing a standard of proportionate justice administered by impartial courts. Its purpose was to prevent both over-punishment and under-punishment, thereby upholding the sanctity of life and bodily integrity while ensuring equity, order, and deterrence within the community under God's righteous law.
CONTEXT
Literary Context: Deuteronomy 19:21 serves as the climactic and definitive statement within a section (Deuteronomy 19:15-21) that meticulously details the administration of justice, particularly concerning the integrity and consequences of witness testimony. The preceding verses establish the indispensable requirement for multiple witnesses in legal cases, stating, "A single witness shall not suffice against a person for any crime or for any wrong in connection with any offense that he has committed. Only on the evidence of two witnesses or of three witnesses shall a charge be established" Deuteronomy 19:15. This is followed by a clear procedure for dealing with false witnesses, outlining that if a malicious witness testifies falsely against another, "then you shall do to him as he had meant to do to his brother" Deuteronomy 19:19. Thus, verse 21 provides the underlying juridical principle—the "measure for measure" standard—that justifies the severity and precision of the punishment for such offenses, ensuring that justice is not only served but seen to be proportionate and strict. This legal framework is situated within a broader section of the Deuteronomic code that transitions from civil and criminal laws to specific regulations for warfare and community life.
Historical & Cultural Context: The concept of "life for life, eye for eye" was not unique to ancient Israel; similar principles of proportionate justice, though often more brutal or less equitable in their application, can be found in other Ancient Near Eastern (ANE) legal codes, such as the Code of Hammurabi (c. 1754 BC) or the Laws of Eshnunna (c. 1930 BC). However, Israel's lex talionis was distinctive in its application. Unlike personal vengeance, which frequently led to escalating cycles of violence and blood feuds, this law was to be applied exclusively within a judicial context, by appointed judges, rather than by aggrieved individuals or families. Its primary purpose was to limit retaliation to a just and equivalent recompense, preventing victims or their families from inflicting greater harm than what was originally suffered. It set a maximum penalty, not a minimum, and in many cases, especially for non-fatal injuries, the "eye for eye" could be commuted to monetary compensation, reflecting a more humane and practical application than often perceived. This judicial control was a significant step towards a more ordered, equitable, and just society, reflecting the moral character of Yahweh.
Key Themes: The verse powerfully articulates several core themes central to the Mosaic Law and the broader biblical narrative. Firstly, it embodies Proportional Justice (Lex Talionis), ensuring that punishment precisely fits the crime, thereby preventing both excessive and insufficient retribution. This principle is not about personal vengeance but about establishing a fair, impartial, and controlled judicial system that reflects divine standards. Secondly, the command "And thine eye shall not pity" emphasizes Impartiality and Strict Adherence to Law. Judges and legal authorities were required to administer justice without personal bias, sentimentality, or favoritism, upholding the integrity of the legal process. This reflects God's own character as a righteous judge who is just in all His ways, as declared in Psalm 11:7. Thirdly, the detailed listing of body parts underscores the Sanctity of Life and Bodily Integrity, recognizing the immense value of each individual, created in God's image, and the severity of any harm inflicted upon them. This principle is foundational to the covenant relationship, where God's people are called to reflect His justice in their societal structures, as seen in the admonition to "pursue justice, and only justice" Deuteronomy 16:20.
EXPOSITION AND ANALYSIS
Key Word Analysis
Pity (Hebrew, chûwç, H2347): The Hebrew verb חוס (H2347, transliterated chûwç) means "to cover," and figuratively, "to compassionate," "to pity," "to regard," or "to spare." In this context, the negative command "thine eye shall not pity" (לֹא תָחוּס עֵינֶיךָ, loʾ tāḥûs ʿênekā) is a strong injunction against judicial leniency or sentimentality. It instructs judges to apply the law strictly and impartially, without allowing personal feelings, social status, or any form of bias to sway their judgment. This ensures that the punishment, once determined according to the law, is carried out precisely, thereby upholding the integrity, deterrent effect, and moral authority of the legal system.
Life (Hebrew, nephesh, H5315): The Hebrew word נפש (H5315, transliterated nephesh) is a rich and multifaceted term, often translated as "soul," "life," "person," "being," or "vitality." Here, in the phrase "life for life" (nephesh taḥat nephesh), it primarily signifies the physical life of an individual. Its prominent inclusion at the forefront of the lex talionis list underscores the supreme value of human life within the Mosaic Law. It dictates that the intentional taking of a life (murder) justly demands the forfeiture of the perpetrator's life, establishing capital punishment as the ultimate consequence for such a grave offense and reflecting the sanctity of life as created in God's image.
Eye (Hebrew, ʻayin, H5869): The Hebrew word עין (H5869, transliterated ʻayin) literally means "eye," but can also refer to a "fountain" (as the eye of the landscape) or, figuratively, "outward appearance," "countenance," or "sight." In the phrase "eye for eye" (ʻayin_ taḥat _ʻayin), it refers specifically to the physical organ, representing a type of bodily injury. The preposition תחת (taḥat), meaning "under," "instead of," or "in place of," emphasizes substitution or equivalence. This precise phrasing, repeated for other body parts, is the classic expression of lex talionis. While often misinterpreted as a literal call for physical mutilation, its primary intent within the legal code was to establish a principle of equitable compensation or punishment in a court of law, setting a precise standard for judges to ensure that penalties were commensurate with the damage inflicted, thereby limiting potential over-punishment and ensuring justice was proportionate.
Verse Breakdown
"And thine eye shall not pity;": This opening clause serves as a stern and unequivocal directive to the judicial authorities of Israel. It commands absolute impartiality and strictness in the application of the law. Judges were not to allow personal sympathy, social standing, emotional bias, or any form of favoritism to influence their decisions or the execution of the prescribed punishment. This ensured that justice was administered objectively, consistently, and without corruption, reflecting God's own righteous and unwavering character as the ultimate Judge.
"[but] life [shall go] for life, eye for eye, tooth for tooth, hand for hand, foot for foot.": This is the core declaration of the lex talionis, enumerating specific instances of injury or loss and establishing a precise equivalence between the offense and its penalty. "Life for life" addresses capital offenses, mandating the forfeiture of a murderer's life for the life taken. The subsequent phrases ("eye for eye," "tooth for tooth," "hand for hand," "foot for foot") apply to various forms of grievous bodily harm. This principle was designed to set a maximum limit on retribution, preventing the escalation of violence and blood feuds common in ancient societies. It mandated that the punishment should be exactly proportionate to the harm caused, ensuring that justice was served without excessive or insufficient penalty, and as historical and legal contexts suggest, often commutable to a monetary fine for non-fatal injuries within the judicial system.
Literary Devices
Deuteronomy 19:21 employs several potent literary devices to convey its legal and theological weight with clarity and authority. The most prominent is Repetition, seen in the rhythmic, almost incantatory listing of "life for life, eye for eye, tooth for tooth, hand for hand, foot for foot." This anaphoric repetition emphasizes the principle of exact equivalence and proportionality, making the law memorable and underscoring its non-negotiable nature. Closely related to this is Merism, a rhetorical device where a comprehensive concept is conveyed by listing its constituent parts. By specifying various key body parts (eye, tooth, hand, foot), the text implies the totality of potential bodily harm, extending the principle of proportionate justice to all forms of physical injury, rather than being limited to just those explicitly mentioned. The verse also functions as a Legal Formula, a concise and authoritative statement of a legal principle. Its declarative and prescriptive tone, combined with the imperative "thine eye shall not pity," gives it the force of an unyielding legal decree, designed to regulate societal behavior and judicial practice with absolute clarity and divine authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 19:21, with its stark declaration of "life for life, eye for eye," is deeply rooted in the theological understanding of God's justice and righteousness. It reflects a divine standard that demands accountability for actions, particularly those that inflict harm upon others. This principle underscores that God is not indifferent to injustice; rather, His character necessitates a system where wrongdoing is met with appropriate consequences. The law's purpose was to establish a just society that mirrored, albeit imperfectly, the order and equity of God's own governance. It served as a safeguard against unchecked vengeance, channeling the natural human desire for retribution into a controlled, judicial process that upheld the dignity of the victim while limiting the severity of the punishment to what was deserved. This balance between strict justice and the prevention of excessive cruelty reveals a nuanced understanding of divine law, demonstrating that God desires both justice and mercy for His people.
REFLECTION AND APPLICATION
Deuteronomy 19:21, while seemingly harsh to modern ears, offers profound insights into the nature of justice, both human and divine. For us today, it serves as a powerful reminder that true justice demands proportionality—that consequences should align with actions. This principle is foundational to any fair legal system, ensuring that victims receive appropriate redress and that offenders are held accountable without arbitrary or excessive punishment. Spiritually, it challenges us to consider the seriousness of sin and its consequences, echoing the biblical truth that "the wages of sin is death" Romans 6:23. However, the New Testament's reinterpretation of lex talionis by Jesus calls believers to a higher standard of personal ethics, moving beyond strict legal retribution to embrace forgiveness, mercy, and non-retaliation. In the Sermon on the Mount, Jesus teaches, "You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.' But I say to you, Do not resist the one who is evil" Matthew 5:38-39. This does not nullify the need for societal justice, but rather elevates the individual's response to personal injury, urging us to reflect God's grace and love even towards those who wrong us. We are called to pursue justice in society while practicing radical forgiveness in our personal lives, trusting that ultimate justice and vengeance belong to God alone Romans 12:19.
Questions for Reflection
FAQ
Is "eye for eye" a call for personal revenge?
Answer: No, the principle of "eye for eye" (Hebrew: lex talionis) in Deuteronomy 19:21 is not a license for personal vengeance. It was a strict legal principle intended for the judicial system of ancient Israel, to be applied by judges in a court of law. Its primary purpose was to limit retribution to a proportionate measure, preventing excessive retaliation and blood feuds common in the ancient world. It set a maximum penalty, ensuring that punishment was commensurate with the crime, and in many cases, especially for non-fatal injuries, it could be commuted to monetary compensation rather than literal physical harm. This is evident from parallel passages in the Law, such as Exodus 21:26-27, which specify financial compensation for permanent injury to a servant, demonstrating that the literal application was not always the rule, but rather the principle of equivalence.
How does Jesus' teaching in Matthew 5:38-39 relate to this verse?
Answer: In the Sermon on the Mount, Jesus directly addresses the "eye for eye" principle in Matthew 5:38-39. He states, "You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.' But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also." Jesus is not abolishing the Old Testament law as a principle of judicial justice for society; it remains a valid principle for civil governance (Romans 13:4). Instead, He is reinterpreting and elevating its application for personal ethics within the Kingdom of God. While the Mosaic Law provided a framework for a just society, Jesus calls His followers to a higher standard of personal conduct, emphasizing forgiveness, non-retaliation, and love for enemies Luke 6:27. He moves the focus from legal retribution to radical grace and mercy in interpersonal relationships, demonstrating the transformative nature of the New Covenant and the heart of God's boundless love.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 19:21, with its stark demand for "life for life," finds its ultimate and profound fulfillment in the person and work of Jesus Christ. While the lex talionis in the Old Testament served as a principle of judicial justice, limiting human vengeance and upholding God's righteous standards, it also highlighted humanity's inherent inability to perfectly fulfill the law or escape its just demands. Every sin committed by humanity incurred a debt, a "life for life" penalty, because "the wages of sin is death" Romans 6:23. Jesus, the sinless Lamb of God John 1:29, perfectly fulfilled the law's righteous requirements and, crucially, bore its ultimate penalty on our behalf. He did not come to abolish the law but to fulfill it Matthew 5:17. On the cross, Christ offered His perfect life as the substitute for our forfeited lives, His suffering for our deserved punishment. He became "sin for us, who knew no sin, so that in him we might become the righteousness of God" 2 Corinthians 5:21. Thus, the principle of "life for life" is satisfied not by our own death, but by Christ's sacrificial death, which justly atones for our sins and simultaneously extends immeasurable mercy and grace. He is the righteous Judge who will one day administer perfect justice John 5:22, and also the compassionate Savior who bore the "eye for eye" penalty of divine justice for all who believe.