Deuteronomy 19:21 kjv
And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Deuteronomy 19:21 nkjv
Your eye shall not pity: life shall be for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Deuteronomy 19:21 niv
Show no pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Deuteronomy 19:21 esv
Your eye shall not pity. It shall be life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Deuteronomy 19:21 nlt
You must show no pity for the guilty! Your rule should be life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Deuteronomy 19 21 Cross References
| Verse | Text | Reference |
|---|---|---|
| Exo 21:23-25 | ...thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe. | The foundational statement of "lex talionis" |
| Lev 24:19-20 | And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him; breach for breach, eye for eye, tooth for tooth:... | Reinforces the principle within the Holiness Code |
| Matt 5:38-39 | Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil:... | Jesus' recontextualization for personal ethics |
| Rom 12:17-19 | Recompense to no man evil for evil... Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine... | Principle of not retaliating personally, vengeance to God |
| 1 Pet 3:9 | Not rendering evil for evil, or railing for railing: but contrariwise blessing... | Christians are called to blessing, not vengeance |
| Prov 24:29 | Say not, I will do so to him as he hath done to me: I will render to the man according to his work. | Warns against personal vengeance/retaliation |
| Lev 19:18 | Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself... | Contrasts personal vengeance with love for neighbor |
| Num 35:30-31 | Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses:... Moreover ye shall take no satisfaction for the life of a murderer... | Emphasizes strict life-for-life in murder cases |
| Deut 17:6 | At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. | Requirement for multiple witnesses in capital cases |
| Deut 19:15 | 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. | Applies the witness rule directly before verse 21 |
| Exo 21:26-27 | And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye’s sake. And if he smite out his manservant’s tooth, or his maidservant’s tooth; he shall let him go free for his tooth’s sake. | Demonstrates compensation (freedom) instead of literal bodily harm in specific contexts |
| John 8:7 | So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. | Contextualizes justice with mercy, personal accountability |
| Jam 2:13 | For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment. | Mercy's triumph, yet warning against lack of mercy |
| Col 3:12-13 | ...put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another... | Encourages forgiveness in interpersonal relationships |
| Gal 6:7 | Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. | General principle of divine justice/reaping what sown |
| Heb 10:30 | For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord... | Affirms God's ultimate right to vengeance |
| 1 Thess 5:15 | See that none render evil for evil unto any man; but ever follow that which is good... | Do good to all, not repay evil with evil |
| Deut 32:35 | To me belongeth vengeance, and recompence; their foot shall slide in due time... | Reinforces that vengeance belongs to the Lord |
| Isa 3:10-11 | Say ye to the righteous, that it shall be well with him... Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him. | The just receive their due reward |
| Ezek 33:20 | Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after your ways. | God's justice is perfect and equal |
| Luke 6:27-29 | But I say unto you which hear, Love your enemies, do good to them which hate you... him that smiteth thee on the one cheek offer also the other... | Emphasizes personal forgiveness and love beyond measure |
| 2 Tim 4:14 | Alexander the coppersmith did me much evil: the Lord reward him according to his works: | Paul committing judgment to God |
| Nahum 1:2 | God is jealous, and the LORD revengeth; the LORD revengeth, and is furious... | God's righteous vengeance upon His adversaries |
| Psa 58:10-11 | The righteous shall rejoice when he seeth the vengeance:... so that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth. | Assurance that divine justice will prevail |
Deuteronomy 19 verses
Deuteronomy 19 21 Meaning
Deuteronomy 19:21 outlines the principle of proportionality in justice, often termed "lex talionis" (law of retaliation). It mandates that punishment must strictly match the crime, specifically that judicial pity must not compromise the equitable administration of law. This legal principle ensures that the penalty imposed by the judiciary is neither excessively severe nor unduly lenient, reflecting an "equal measure" in compensation or retribution for severe personal injury or loss of life, thereby preventing unlimited vengeance and ensuring judicial fairness.
Deuteronomy 19 21 Context
Deuteronomy chapter 19 is primarily concerned with establishing and upholding justice within Israelite society. The immediate context of verse 21 lies within the regulations for the Cities of Refuge (Deut 19:1-13), designed to protect individuals who unintentionally killed someone from summary execution by a kinsman avenger. Following this, the chapter addresses legal safeguards against altering property boundaries (Deut 19:14) and, crucially, against false witnesses (Deut 19:15-20). Verse 21 concludes the legal procedure regarding false testimony, specifically mandating that a malicious witness, proven to have accused an innocent person, should suffer the very punishment he intended for the accused. Thus, the principle of "life for life, eye for eye" is presented as a judicial directive, a standard for magistrates to administer equitable and deterrent punishment, particularly against deceit and grave harm, thereby ensuring that legal proceedings lead to fair and proportional outcomes and safeguard societal order.
Deuteronomy 19 21 Word analysis
- And thine eye shall not pity: (`לֹא־תָחֹ֖וס עֵינֶ֑ךָ` - `lo tachus einecha`).
- `lo` (not) - A strong negative.
- `tachus` (you shall pity, spare, show compassion) - From the root `חוס` (`chus`).
- `einecha` (your eye) - `ayin` (`עַיִן`), literally "eye," representing the seat of judgment, compassion, or observation.
This phrase demands strict impartiality from judges and judicial bodies. It means leniency or sentimentality must not influence legal judgments, particularly in serious criminal matters, to ensure justice is administered fairly and consistently without compromise. It underlines the importance of objectivity in the legal system to uphold divine law.
- but life for life: (`נֶ֣פֶשׁ בְּנֶ֗פֶשׁ` - `nephesh be'nephesh`).
- `nephesh` (`נֶפֶשׁ`) - Often translated "soul," "life," "person," "being." Here it refers to the entirety of a person's life or existence.
This specifies the ultimate equivalent for the crime of murder: the forfeiture of the murderer's own life. It signifies capital punishment for homicide, reflecting the sacredness of human life made in God's image.
- `nephesh` (`נֶפֶשׁ`) - Often translated "soul," "life," "person," "being." Here it refers to the entirety of a person's life or existence.
- eye for eye: (`עַ֤יִן בְּעַ֙יִן֙` - `ayin be'ayin`).
- `ayin` (`עַיִן`) - "Eye," the literal organ.
This indicates direct proportionality for causing the loss or injury of an eye. In some interpretations and later rabbinic tradition, this was often fulfilled through monetary compensation equivalent to the value of the injury, especially to avoid compounding injury and for cases where a literal interpretation might lead to disfigurement of an otherwise valuable individual to society. The emphasis is on precise restitution or equivalent penalty.
- `ayin` (`עַיִן`) - "Eye," the literal organ.
- tooth for tooth: (`שֵׁ֣ן בְּשֵ֔ן` - `shen be'shen`).
- `shen` (`שֵׁן`) - "Tooth."
Applies the same principle of strict equivalence to lesser bodily injuries, ensuring the punishment fits the harm caused.
- `shen` (`שֵׁן`) - "Tooth."
- hand for hand: (`יָ֥ד בְּיָֽד` - `yad be'yad`).
- `yad` (`יָד`) - "Hand."
Extends the principle to other significant body parts, indicating punishment equal to the loss of a hand or its function.
- `yad` (`יָד`) - "Hand."
- foot for foot: (`רֶ֣גֶל בְּרָ֑גֶל` - `regel be'regel`).
- `regel` (`רֶגֶל`) - "Foot."
The final example, demonstrating the comprehensive application of the proportionality principle to all severe bodily harm.
- `regel` (`רֶגֶל`) - "Foot."
- Phrase Analysis: "life for life, eye for eye, tooth for tooth, hand for hand, foot for foot"
- This sequence, known as lex talionis, functions primarily as a limitation on vengeance rather than an incitement to it. The repetition of the body part "for" the body part (`בְּ` - "in" or "for") establishes an unyielding standard of equivalency. It ensures that judicial punishment, particularly in cases of severe physical injury or death, would not exceed the damage inflicted, thereby preventing an escalating cycle of retaliation. Simultaneously, it implies that the punishment should not be less than the crime demands, maintaining deterrent power and upholding justice for victims.
Deuteronomy 19 21 Bonus section
- Contrast with Ancient Near Eastern Codes: While principles similar to lex talionis are found in other Ancient Near Eastern law codes (e.g., Code of Hammurabi, Laws of Eshnunna), Mosaic Law distinguishes itself by generally applying these standards equally across all social classes, whereas many ANE codes prescribed different penalties based on the social status of the perpetrator and victim (e.g., a freeman injuring another freeman received a different penalty than a freeman injuring a slave). This highlights the Israelite emphasis on relative equality before God's law.
- Preventing Blood Feuds: The application of this law through the formal legal system, rather than by private citizens, was crucial in preventing the escalation of family or tribal blood feuds (such as those for which Cities of Refuge were provided earlier in Deut 19). The emphasis is on legal retribution administered by courts, not personal vengeance.
- Distinction between Civil Law and Personal Ethics: Jesus' re-teaching of "eye for eye" in Matthew 5:38-39 does not abolish civil justice or capital punishment. Rather, He elevates personal ethics, challenging individuals to forgive and not retaliate in their personal lives, thus preventing personal vindictiveness. The Old Testament's lex talionis remained a cornerstone for a righteous civil government to establish justice, a duty separate from individual moral responses. The state bears the sword (Rom 13:4) to execute God's justice in civil matters.
Deuteronomy 19 21 Commentary
Deuteronomy 19:21 presents the definitive judicial principle of exact proportionality: "life for life, eye for eye." This law of lex talionis is foundational for Israelite civil jurisprudence, setting a strict limit on punishment rather than encouraging unlimited personal revenge. It's an imperative for magistrates to administer justice impartially ("thine eye shall not pity") ensuring punishment perfectly fits the crime. This guarded against both excessive and insufficient retribution, fostering societal order and respect for law. While its most severe applications related to capital crimes, for other injuries, particularly within later Jewish legal tradition, "eye for eye" came to be interpreted as compensation for damages incurred, including pain, medical costs, and loss of livelihood, recognizing the practicality and mercy within justice. It prevents anarchy through vigilante justice and establishes the state's role in enforcing measured consequences.