Leviticus 24:20

KJV

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].

KJV (with Strong's)

Breach {H7667} for breach {H7667}, eye {H5869} for eye {H5869}, tooth {H8127} for tooth {H8127}: as he hath caused {H5414} a blemish {H3971} in a man {H120}, so shall it be done {H5414} to him again.

Complete Jewish Bible

break for break, eye for eye, tooth for tooth -whatever injury he has caused the other person is to be rendered to him in return.

Berean Standard Bible

fracture for fracture, eye for eye, tooth for tooth. Just as he injured the other person, the same must be inflicted on him.

American Standard Version

breach for breach, eye for eye, tooth for tooth; as he hath caused a blemish in a man, so shall it be rendered unto him.

Commentary

### SUMMARY
Leviticus 24:20 articulates a foundational principle of ancient Israelite jurisprudence, often termed the *Lex Talionis*, or "Law of Retaliation." This verse, stating "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]," establishes a standard for judicial punishment that demands a penalty precisely equivalent to the injury inflicted. Far from promoting personal vengeance, this divine statute served to limit retribution, ensuring that justice was proportionate, impartial, and prevented an escalating cycle of violence within the community.

### CONTEXT
* **Literary Context:** Leviticus 24:20 is situated within a broader section of laws and a specific legal case that underscores the sanctity of God's name and the principles of justice in the Israelite community. Immediately preceding this verse (Leviticus 24:10-16), a dramatic incident unfolds where a man, the son of an Israelite woman and an Egyptian man, blasphemes the name of the Lord and curses. This act leads to his being brought before Moses, and after divine instruction, he is stoned to death outside the camp. This severe punishment for blasphemy sets a precedent for the gravity of offenses against God and the community. Following the *Lex Talionis* in Leviticus 24:20, the text continues with further regulations regarding damage to property and livestock (Leviticus 24:21), reiterating the principle of equal justice for both native-born Israelites and foreigners (Leviticus 24:22). The entire chapter culminates with the execution of the blasphemer (Leviticus 24:23), reinforcing the immediate application and seriousness of the judicial principles laid out. Thus, the "eye for eye" principle is presented not as an isolated rule, but as an integral component of a comprehensive legal framework designed to maintain order, holiness, and justice within the covenant community.

* **Historical & Cultural Context:** The *Lex Talionis* was not unique to ancient Israel; similar principles of proportionate retribution are found in other ancient Near Eastern law codes, such as the Code of Hammurabi. However, within the Mosaic Law, this principle served a distinct purpose. In a world where personal vengeance often led to disproportionate and escalating feuds, the "eye for eye" rule was revolutionary in its limitation of retaliation. It was not a command for individuals to exact personal revenge, but rather a guideline for judges and courts to ensure that penalties were commensurate with the crime. This prevented both excessive punishment (e.g., executing someone for stealing a loaf of bread) and insufficient restitution. The principle aimed to establish a framework for fair and proportionate justice, ensuring that the punishment "fit the crime." This concept is also found in [Exodus 21:23-25](/exodus/21-23 "Exodus 21:23-25 - Laws Concerning Personal Injuries") and [Deuteronomy 19:21](/deuteronomy/19-21 "Deuteronomy 19:21 - The Law of Retaliation in Judicial Context"), reinforcing its importance as a cornerstone of the Mosaic legal system. It underscored the divine concern for equity and the establishment of a just society under God's covenant.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Breach (Hebrew, _shever'_):** This word (שֶׁבֶר) literally means "a breaking," "a fracture," or "a ruin." In the context of Leviticus 24:20, it refers to any severe injury or damage inflicted upon a person, encompassing more than just a literal break. It signifies a violation or a wound that causes significant harm, emphasizing the severity of the offense that warrants a corresponding penalty.
* **Eye (Hebrew, _ayin'_):** The word (עַיִן) literally means "eye," but in this legal formula, it functions as a metonymy, standing for the specific injury to the eye or the loss of sight. It represents a precise and identifiable bodily harm, highlighting the exactness and specificity demanded by the law in determining the nature of the retribution.
* **For (Hebrew, _tahat'_):** The preposition (תַּחַת) is crucial to understanding the *Lex Talionis*. It translates as "under," "instead of," "in place of," or "for." It denotes substitution or equivalence, reinforcing the idea that the penalty must be a precisely measured compensation or retribution that directly corresponds to the original offense. This preposition is key to the principle of *quid pro quo*—something for something—ensuring balanced justice.

#### Verse Breakdown
* **"Breach for breach":** This phrase establishes the overarching principle of proportionate justice for any significant injury or damage. It means that whatever kind of severe harm or breaking one person inflicts upon another, a penalty of the same kind and degree must be applied to the offender. It sets the general rule before specific examples.
* **"eye for eye":** This is a specific application of the general principle, illustrating the exactness required. If a person causes the loss of an eye, the penalty exacted by the judicial system must be equivalent to the loss of an eye. This was not about literally blinding the offender, but about ensuring the compensation or punishment was precisely measured to the injury.
* **"tooth for tooth":** Similar to "eye for eye," this further specifies the principle, applying it to the loss of a tooth. It reinforces the idea of precise equivalence in retribution, demonstrating that even smaller, but significant, bodily injuries fall under this law of proportionate justice.
* **"as he hath caused a blemish in a man, so shall it be done to him [again].":** This concluding clause summarizes and universalizes the principle. It clarifies that the *Lex Talionis* applies to any "blemish" (מוּם, *mum*), meaning any permanent injury, defect, or disfigurement caused to another person. The phrase "so shall it be done to him [again]" emphasizes the reciprocal and exact nature of the judicial consequence, ensuring that the punishment mirrors the crime in kind and severity, administered by the legal authority.

#### Literary Devices
Leviticus 24:20 employs several significant literary devices to convey its legal principle with clarity and force. **Repetition** is prominently used with the phrase "for" (Hebrew: *tahat*) and the enumeration of body parts ("breach for breach, eye for eye, tooth for tooth"). This rhythmic repetition creates a memorable and authoritative **Legal Formula**, characteristic of ancient law codes, making the principle easy to recall and apply. The concise, almost proverbial structure lends it an air of immutable truth and divine decree. Furthermore, **Metonymy** is at play, where "eye" and "tooth" stand in for the specific injuries or losses themselves, rather than literally demanding the removal of the offender's eye or tooth in all cases. While literal application might have occurred in some severe instances, the primary intent was often judicial compensation or a penalty of equivalent severity, underscoring the precise nature of the harm and the required justice. This use of specific body parts makes the abstract concept of proportionality concrete and understandable.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 24:20, with its declaration of "breach for breach, eye for eye, tooth for tooth," is a profound statement about divine justice and the establishment of order within the covenant community. Theologically, it underscores God's commitment to fairness and equity, revealing that His character demands a just response to sin and injury. It reflects a move away from arbitrary or excessive vengeance, which was common in the ancient world, towards a system where punishment was measured and controlled by a higher, divine standard. This principle served to limit human retribution, preventing a cycle of escalating violence and ensuring that justice was administered impartially. It highlights the sanctity of human life and the body, as injuries to them demand a serious and equivalent response. While seemingly harsh, the *Lex Talionis* was a progressive legal development, laying the groundwork for a society governed by law rather than by unchecked personal rage.

* [Exodus 21:23-25](/exodus/21-23 "Exodus 21:23-25 - Laws Regarding Personal Injury")
* [Deuteronomy 19:21](/deuteronomy/19-21 "Deuteronomy 19:21 - The Law of Retaliation in Judicial Context")
* [Matthew 5:38-39](/matthew/5-38 "Matthew 5:38-39 - Jesus' Teaching on Retaliation")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - God's Vengeance and Believer's Response")

### REFLECTION AND APPLICATION
The principle of "eye for eye" from Leviticus 24:20, though rooted in ancient judicial practice, continues to offer profound insights for reflection and application in contemporary life. It reminds us that God is a God of justice, who demands fairness and accountability. While modern legal systems have evolved beyond the literal application of *Lex Talionis*, the underlying principle of proportionality—that consequences should fit the offense—remains a cornerstone of ethical jurisprudence. For believers, this passage challenges us to consider the balance between justice and mercy, particularly in light of Christ's teachings. It compels us to resist the natural human urge for excessive personal revenge, recognizing that ultimate justice belongs to God. Instead, it calls us to cultivate a spirit of forgiveness and reconciliation, understanding that while the law provides a framework for societal order, the gospel calls us to a higher standard of love and grace in our personal interactions. This verse serves as a historical marker, illustrating the progression of divine revelation from strict legal retribution to the transformative power of Christ's redemptive love.

#### Questions for Reflection
* **How does the principle of "eye for eye" demonstrate God's concern for justice and order in society?**
* **In what ways does this Old Testament legal principle limit vengeance, rather than promote it?**
* **How does Jesus' teaching in the Sermon on the Mount (Matthew 5:38-39) build upon or transcend the *Lex Talionis*?**
* **How can we apply the underlying principles of proportionality and accountability in our personal relationships and in society today, while still embodying grace and forgiveness?**

### FAQ
**Was "eye for eye" meant for personal revenge?**

Answer: No, the principle of "eye for eye" (Lex Talionis) as stated in Leviticus 24:20 and elsewhere in the Old Testament (e.g., [Exodus 21:23-25](/exodus/21-23 "Exodus 21:23-25 - Laws of Injury")) was not a command for individuals to seek personal revenge. Rather, it was a judicial guideline intended for judges and courts in ancient Israel. Its primary purpose was to ensure that punishments were proportionate to the crime committed, thereby limiting excessive retaliation and preventing a cycle of escalating violence. In a world where victims or their families often exacted disproportionate vengeance, this law served as a restraint, setting a maximum limit on retribution and establishing a framework for fair and impartial justice administered by the community's legal authorities.

**How does Jesus' teaching in the New Testament relate to "eye for eye"?**

Answer: In the Sermon on the Mount, Jesus directly addresses the "eye for eye" principle in [Matthew 5:38-39](/matthew/5-38 "Matthew 5:38-39 - Jesus' Teaching on Non-Resistance"). He quotes the law ("You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'") and then provides a new, higher standard for His followers: "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 does not abolish the Old Testament law as a principle of judicial justice for society, but He reinterprets and elevates its application for personal ethics among His disciples. He calls believers to move beyond strict retribution in personal interactions, emphasizing radical love, forgiveness, and non-retaliation, reflecting the character of God's grace. This demonstrates a shift from a legal principle governing societal justice to a spiritual principle guiding personal conduct and relationships within the Kingdom of God.

### CHRIST-CENTERED FULFILLMENT
Leviticus 24:20, with its demand for "breach for breach, eye for eye, tooth for tooth," finds its ultimate Christ-centered fulfillment not in a literal application of retribution, but in the profound spiritual justice and redemptive grace embodied by Jesus Christ. While the *Lex Talionis* established a just standard for human courts, limiting vengeance and ensuring proportionate punishment, Christ fulfills this law by perfectly upholding divine justice while simultaneously offering mercy that transcends human capacity. He is the one who took the ultimate "breach for breach" on the cross; our sin (the breach) was laid upon Him, and in return, we receive His righteousness and reconciliation with God (the just exchange). As the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), Jesus bore the full weight of humanity's "blemish" and "breach" against God, satisfying the demands of divine justice through His atoning sacrifice. He did not come to abolish the Law, but to fulfill it ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")), demonstrating that true justice is met not merely by equivalent punishment, but by a perfect substitutionary sacrifice that pays the debt in full. Furthermore, in His teachings, particularly in the Sermon on the Mount ([Matthew 5:38-48](/matthew/5-38 "Matthew 5:38-48 - Jesus' Teaching on Love for Enemies")), Jesus elevates the principle from judicial retribution to a radical ethic of love, forgiveness, and non-resistance for His followers. He calls us to reflect God's character by extending grace even to those who wrong us, mirroring the boundless mercy God has shown us through Christ ([Ephesians 4:32](/ephesians/4-32 "Ephesians 4:32 - Be Kind and Forgiving")). Thus, Christ fulfills the *Lex Talionis* by perfectly embodying both the justice it demands and the mercy that ultimately redeems.

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.