Exodus 21:24

KJV

Eye for eye, tooth for tooth, hand for hand, foot for foot,

KJV (with Strong's)

Eye {H5869} for eye {H5869}, tooth {H8127} for tooth {H8127}, hand {H3027} for hand {H3027}, foot {H7272} for foot {H7272},

Complete Jewish Bible

eye for eye, tooth for tooth, hand for hand, foot for foot,

Berean Standard Bible

eye for eye, tooth for tooth, hand for hand, foot for foot,

American Standard Version

eye for eye, tooth for tooth, hand for hand, foot for foot,

Commentary

### SUMMARY
Exodus 21:24, proclaiming "Eye for eye, tooth for tooth, hand for hand, foot for foot," articulates the foundational principle of proportionate justice, known as *Lex Talionis*, within the Mosaic Law. This divine decree served not as a mandate for personal vengeance, but as a strict legal limitation on retribution, ensuring that penalties in ancient Israelite society were precisely commensurate with the harm inflicted. Its purpose was to prevent excessive punishment, curb escalating cycles of violence, and foster a just and orderly community under God's covenant, reflecting His character of equity and righteousness.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the "Book of the Covenant," a comprehensive legal code spanning [Exodus 20:22-23:33](/exodus/20-22-23-33 "Exodus 20:22-23:33 - The Book of the Covenant"). This section immediately follows the Ten Commandments, transitioning from broad moral imperatives to specific civil and criminal statutes designed to govern the daily life of the nascent Israelite nation. The laws concerning personal injury, property rights, and social responsibilities in [Exodus 21](/exodus/21 "Exodus 21 - Laws Concerning Slaves and Personal Injuries") provide a detailed framework for a just society, establishing legal precedents for judges and elders. The *Lex Talionis* specifically addresses cases of physical harm, ensuring that the judicial response is measured and equitable, thereby reflecting God's holy and just character in the administration of His covenant people.
* **Historical & Cultural Context:** The principle of *Lex Talionis* ("law of retaliation") was not unique to ancient Israel; similar concepts of proportionate justice are found in other ancient Near Eastern legal codes, such as the Code of Hammurabi (c. 1754 BC) and the Laws of Eshnunna (c. 1930 BC). However, a crucial distinction of the Israelite application was its primary function as a *limitation* on vengeance rather than an encouragement of it. In a world prone to escalating blood feuds and disproportionate retaliation (e.g., harming an entire family for an individual offense), this divine law set a precise ceiling for retribution. It was a legal standard for judges and authorities to administer justice in a courtroom setting, not a license for individuals to exact personal revenge. This principle aimed to prevent cycles of escalating violence, protect the vulnerable, and promote a measured, equitable system of justice, reflecting God's concern for fairness and the sanctity of human life within His community.
* **Key Themes:** Exodus 21:24 contributes significantly to several key themes within the broader book of Exodus and the Pentateuch. Foremost is the theme of **Divine Justice and Righteousness**, demonstrating God's meticulous concern for equity and fairness in human affairs. The *Lex Talionis* underscores the **Sanctity of Human Life and Bodily Integrity**, recognizing the gravity of causing physical harm and demanding appropriate accountability. It also reinforces the theme of **Covenant Fidelity**, as adherence to these laws was a demonstration of Israel's commitment to their covenant relationship with Yahweh, who is inherently just. Furthermore, it speaks to **Societal Order and Stability**, providing a framework that prevents chaos and ensures a predictable legal environment where individuals are protected from arbitrary or excessive punishment, contrasting sharply with the often brutal and unchecked vengeance prevalent in surrounding cultures. This principle, therefore, serves as a cornerstone for establishing a holy and just community under God's rule, as detailed throughout [the Law](/deuteronomy/4-8 "Deuteronomy 4:8 - The Righteousness of God's Laws").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Eye (Hebrew, _ʻayin'_ H5869):** This primitive word refers to the physical organ, but in this context, it functions as a metonym, representing the specific injury sustained. The repetition of "eye for eye" emphasizes the principle of exact equivalence. As the "eye of the landscape" can refer to a fountain, *ʻayin* can also metaphorically signify a source or point of origin, underscoring that the injury itself is the origin of the required compensation. Its use here highlights the precision demanded by the law in addressing specific bodily harms, ensuring that the penalty directly corresponds to the physical damage caused.
* **Hand (Hebrew, _yâd'_ H3027):** While literally meaning "hand" (the open one), *yâd* is a versatile word often used figuratively to denote "power," "means," "authority," or "agency." In the context of *Lex Talionis*, "hand for hand" refers to an injury to the hand, but the broader semantic range of *yâd* subtly reinforces the idea that the law addresses the *capacity* or *ability* lost due to the injury. It is not just the physical limb, but the power or function associated with it that is being compensated for, emphasizing the comprehensive nature of the restitution.
* **Tooth (Hebrew, _shên'_ H8127):** Derived from a root meaning "to sharpen," *shên* literally means "tooth." Like "eye," it represents a specific bodily part that can be injured. Its inclusion alongside eye, hand, and foot demonstrates the meticulousness of the law in accounting for various types of physical harm. The sharpness implied in its root might subtly hint at the sharp pain or severe impact of such an injury, thereby justifying the need for precise and equivalent compensation.

#### Verse Breakdown
* **"Eye for eye":** This foundational phrase establishes the core principle of proportionate justice. It dictates that if one person causes the loss or severe damage of another's eye, the compensation or penalty should be equivalent to the value of that loss. Crucially, this was generally interpreted in ancient Israelite legal practice as monetary compensation equal to the value of an eye, rather than literal physical mutilation of the offender, especially in cases of accidental injury or non-malicious intent.
* **"tooth for tooth":** Extending the principle, this applies to dental injuries. The recompense for a lost or damaged tooth must be equivalent to the value or impact of that loss. This reiterates the meticulousness of the law in addressing specific bodily harms, ensuring that no injury, however seemingly minor, goes without appropriate restitution.
* **"hand for hand":** This broadens the application to injuries affecting a hand. The severity of the injury to the hand (e.g., a broken bone, a severed limb, or loss of function) would dictate the precise nature of the "hand for hand" compensation, again emphasizing the principle of equivalence in terms of value or impact.
* **"foot for foot":** Similarly, injuries to the foot fall under this principle. The law ensures that for every specific injury to these vital body parts, there is a corresponding, precisely measured penalty or restitution. The cumulative effect of these phrases is to create a comprehensive, yet strictly limited, framework for addressing bodily harm within the Israelite legal system, preventing arbitrary or excessive punishment.

#### Literary Devices
The primary literary device at play in Exodus 21:24 is **Parallelism**, specifically a form of synonymous or climactic parallelism with a cumulative effect. Each phrase ("eye for eye," "tooth for tooth," "hand for hand," "foot for foot") repeats the same grammatical structure and legal principle, reinforcing the concept of exact equivalence. This repetition not only emphasizes the principle of proportionate justice but also demonstrates its broad and exhaustive application to various significant bodily injuries. Furthermore, **Metonymy** is evident, where the body part (e.g., "eye") stands in for the injury itself and, by extension, the subsequent compensation or penalty. This use of specific, tangible body parts makes the abstract concept of justice concrete and relatable, ensuring that the law's intent—to provide precise and limited retribution—is clearly understood and applied. The rhythmic repetition also lends itself to memorability, aiding in the dissemination and enforcement of the law.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The *Lex Talionis* in Exodus 21:24 profoundly reveals God's character as a God of perfect justice and divine order, providing a legal framework that prevented unchecked vengeance and promoted equity within His covenant community. It underscores the sanctity of human life and the importance of accountability for actions that cause harm, recognizing that every individual is made in God's image. While seemingly harsh to modern ears, this principle was revolutionary in its time, establishing a ceiling for retribution and ensuring that punishment would not exceed the crime, thereby curbing societal chaos and promoting a measured approach to justice. It reflects a divine concern for fairness and the protection of the vulnerable from disproportionate retaliation, ensuring that justice was not arbitrary but precisely administered.

* [Leviticus 24:20](/leviticus/24-20 "Leviticus 24:20 - The Law of Retaliation Repeated")
* [Deuteronomy 19:21](/deuteronomy/19-21 "Deuteronomy 19:21 - Justice in False Witness")
* [Matthew 5:38-39](/matthew/5-38-39 "Matthew 5:38-39 - Jesus' Teaching on Retaliation")

### REFLECTION AND APPLICATION
Exodus 21:24, though rooted in an ancient legal system, offers profound and enduring insights for contemporary believers. It serves as a powerful reminder that God is a God of justice who cares deeply about fairness and accountability for harm caused. While modern legal systems have evolved beyond literal physical retribution, the underlying principle of proportionate justice remains foundational, informing concepts like equitable sentencing, civil damages, and the idea that consequences should match the offense. For us, this verse teaches that true justice is not about personal vengeance—which often leads to disproportionate and destructive outcomes—but about the measured, impartial administration of what is right. It calls us to trust in God's ultimate justice, whether through established authorities or His divine judgment, rather than succumbing to the impulse for personal retaliation. This principle challenges us to reflect on how we seek justice in our own lives and communities, always striving for fairness, restraint, and recognizing the higher call to grace, forgiveness, and reconciliation in personal interactions, as supremely exemplified by Christ. It urges us to participate in systems that uphold justice and to model a spirit of equity in all our dealings.

#### Questions for Reflection
* **How does the principle of "eye for eye" challenge modern notions of personal vengeance versus institutional justice?**
* **In what ways does this ancient law still inform our understanding of fair consequences and accountability today, even if not applied literally?**
* **How can believers reconcile the Old Testament's legal principle of "eye for eye" with Jesus' New Testament teaching on turning the other cheek, particularly in personal relationships?**

### FAQ
**Did "eye for eye" mean literal physical retaliation in ancient Israel?**

Answer: While the phrase "eye for eye, tooth for tooth" sounds like a mandate for literal physical retribution, biblical scholars and ancient Near Eastern legal experts largely agree that its primary application in Israel was as a legal principle for judges, often resulting in monetary compensation rather than physical mutilation. The purpose was to ensure that the punishment or restitution was precisely equivalent to the injury sustained, preventing excessive retaliation and ensuring fairness. For instance, if a person accidentally caused the loss of another's eye, the offender would typically pay the monetary value of an eye, not necessarily lose their own. This interpretation is strongly supported by other passages in the Book of the Covenant, such as [Exodus 21:18-19](/exodus/21-18-19 "Exodus 21:18-19 - Compensation for Injury Due to a Fight"), which clearly describe monetary compensation for injuries. The law served as a strict limitation on vengeance, ensuring fairness and preventing an escalating cycle of violence within the community.

### CHRIST-CENTERED FULFILLMENT
The principle of "eye for eye" finds its profound Christ-centered fulfillment not in its abrogation, but in its elevation and reinterpretation through the person and redemptive work of Jesus Christ. While the Old Testament law established a necessary framework for societal justice and limited human vengeance, Jesus, in His Sermon on the Mount, moved beyond the legalistic application to a higher standard of personal ethics for His followers. He declared, "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" ([Matthew 5:38-39](/matthew/5-38-39 "Matthew 5:38-39 - Jesus' Teaching on Non-Retaliation")). Here, Jesus was not dismantling the civil law's role in society, but calling His disciples to a radical ethic of non-retaliation, forgiveness, and sacrificial love in personal interactions, even towards those who wrong them. This culminates in His own ultimate sacrifice on the cross, where He, the innocent [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), took upon Himself the full "eye for eye" of humanity's sin and rebellion against God, offering boundless grace and redemption instead of demanding proportionate retribution from us. Through Christ, the principle shifts from demanding exact payment for injury to offering boundless mercy and calling believers to reflect God's own character of self-giving love, even to enemies ([Luke 6:27-36](/luke/6-27-36 "Luke 6:27-36 - Love Your Enemies")). He fulfills the law by embodying the perfect justice and mercy that it foreshadowed, transforming a rule of equivalence into a call for redemptive grace that empowers us to overcome evil with good ([Romans 12:21](/romans/12-21 "Romans 12:21 - Overcome Evil with Good")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 19:21

And thine eye shall not pity; [but] life [shall go] for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

Matthew 5:38

¶ Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

Matthew 5:40

And if any man will sue thee at the law, and take away thy coat, let him have [thy] cloke also.

Matthew 7:2

For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

Revelation 16:6

For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.

Leviticus 24:19

And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him;

Leviticus 24:20

Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him [again].