Exodus 21:23 kjv

And if any mischief follow, then thou shalt give life for life,

Exodus 21:23 nkjv

But if any harm follows, then you shall give life for life,

Exodus 21:23 niv

But if there is serious injury, you are to take life for life,

Exodus 21:23 esv

But if there is harm, then you shall pay life for life,

Exodus 21:23 nlt

But if there is further injury, the punishment must match the injury: a life for a life,

Exodus 21 verses

Exodus 21 23 Meaning

Exodus 21:23 declares that if a violent act, particularly one harming a pregnant woman as described in the preceding verse, results in a fatal injury—the death of the woman or her child—then the principle of exact, proportional justice is to be applied: "life for life." This divine law mandates that a life unlawfully taken demands the forfeiture of the life of the one responsible. It underscores the profound sanctity of human life and the impartial nature of God's justice.

Exodus 21 23 Context

Exodus chapter 21 is part of the "Book of the Covenant" (Ex 20:22-23:33), a collection of specific laws given by God to Israel immediately following the Ten Commandments. This chapter provides case laws or judgments that elaborate on the moral principles of the Decalogue, outlining how the newly established covenant community should function in daily life, addressing issues like the treatment of servants, capital offenses, injuries, and property rights.

Exodus 21:23 specifically deals with a severe consequence of interpersonal violence. It follows Exodus 21:22, which describes a scenario where two men are fighting, and they inadvertently strike a pregnant woman, causing her "children to come out." Verse 22 differentiates between this outcome alone, where only a monetary fine is exacted (indicating the unborn child was not viewed as having full, independent legal personhood requiring the death penalty in this context), and cases where "no harm follows." Verse 23, however, dramatically escalates the penalty: "but if there is harm (אָסוֹן - ason)," then the life of the offender is forfeit. This "harm" in verse 23 refers to the death of either the woman or the child who was born prematurely if that child dies subsequently due to the injury inflicted. The precise wording implies that if the initial incident of premature birth then leads to a fatality, the matter transitions from a property/injury case (with a fine) to a capital offense. This demonstrates the high value God's law places on life, especially vulnerable life. Historically and culturally, the principle of lex talionis (life for life, eye for eye) was not an invention of Israel but was present in other ancient Near Eastern law codes like the Code of Hammurabi. However, the distinct feature of the Mosaic law was its application of equal justice regardless of social status, emphasizing an impartial standard where rich and poor faced the same consequences for similar offenses, a polemic against systems where status dictated disparate punishments.

Exodus 21 23 Word analysis

• but if: (וְאִם – ve’im) - The conjunction "and" or "but" combined with "if" introduces a strong conditional clause. It marks a crucial shift from the scenario in verse 22 (where no permanent injury or death occurs beyond the premature birth) to a gravely serious consequence—death.
• there is: (יִהְיֶה – yihyeh) - "It shall be," or "it occurs." This verb in the imperfect tense emphasizes the real, resulting state of affairs, pointing to the outcome of the violence.
• harm: (אָסוֹן – ason) - This Hebrew noun is central to the meaning of the verse. It translates to "calamity," "mischief," or "fatality." In this legal context, ason specifically means fatal harm. The distinction from Ex 21:22 ("no ason") means if a death occurs, either to the woman or to the child who came out prematurely, then the higher penalty applies. It implies that the outcome of death elevated the act to a capital offense.
• then you shall pay: (וְנָתַתָּה – ve'natattah) - "Then you shall give," "you shall exact." This phrase is a directive to the judicial authority, not a call for personal vengeance. It implies a formal legal proceeding where justice is meted out according to the law. The verb form indicates a clear command, signifying that the exactment of justice is a mandatory duty.
• life: (נֶפֶשׁ – nephesh) - The Hebrew word nephesh is highly significant. While it can mean "soul," "person," or "breath," in the context of "life for life," it unambiguously refers to the physical life of a human being. This word establishes the highest possible value on the life that was taken. The repetition emphasizes the strict equivalence required.
• for: (בְּנָפֶשׁ – b'naphesh) - The preposition bet (בְּ) preceding nephesh signifies "in exchange for," "corresponding to," or "in the place of." It underscores the principle of precise equivalence—a life demanded in return for a life lost.

Words-group by words-group analysis:

• "but if there is harm": This phrase precisely defines the condition under which the severe penalty is invoked. It separates non-fatal outcomes from fatal ones, making the death of either the mother or the child the trigger for the capital charge. The implication is that even if a child is born prematurely as a result of the violence (as in v. 22), but then dies due to that violence (covered by v. 23's "harm"), the ultimate penalty applies, indicating high regard for its life.
• "then you shall pay life for life": This powerful legal principle, known as lex talionis ("law of retaliation"), mandates perfect equivalence in punishment, especially for homicide. It dictates that taking a human life demands the forfeit of the murderer's life. This wasn't a call for individual revenge but a foundational tenet of judicial justice designed to ensure fairness, prevent excessive retribution, and uphold the sanctity of life by valuing it immeasurably high, demanding an equal ultimate penalty for its loss.

Exodus 21 23 Bonus section

• Sanctity of Life's Progression: The move from the fine in Ex 21:22 to the death penalty in Ex 21:23 illustrates the escalating value assigned to the consequence of harm. If "no harm" (i.e., only premature birth occurs without death or lasting injury to the woman/child), there is a fine. But if there is "harm" (death of the woman or child), then it becomes a capital offense. This clearly signals that the loss of human life, whether of the mother or the child (once viewed as a life separate enough to be considered under "harm"), carries the highest legal penalty, affirming its profound sacredness under the Law.
• Purpose of Lex Talionis: Contrary to modern misconceptions, the "eye for an eye" principle (and "life for life") was primarily intended to limit retaliation, not to encourage barbarism. Before such laws, injured parties or their families might seek excessive vengeance. The Mosaic Law stipulated that the penalty could not exceed the harm done, thereby preventing unlimited retribution and ensuring justice was proportional. It acted as a ceiling for vengeance, enforced by objective legal authorities, ensuring consistency and fairness in the justice system.
• Justice vs. Vengeance: This verse clearly delineates divine justice, administered by designated authorities, from personal vengeance. The phrase "then you shall pay" implies a judicial process, not an individual act. God commands the community, through its judges, to exact this specific justice, reinforcing His ultimate authority over life and death (Deut 32:35, Rom 12:19).

Exodus 21 23 Commentary

Exodus 21:23 stands as a cornerstone of God's covenantal law, particularly concerning the sanctity of human life and the impartial application of justice. This verse provides the precise judicial consequence for a violent act that results in death, specifically when striking a pregnant woman. While verse 22 outlines a financial penalty for accidental premature birth without further "harm," verse 23 escalates to "life for life" if the harm results in fatality—the death of the woman or the child that came forth due to the assault. This indicates a high value placed on both the mother and the unborn/newborn child, recognizing the taking of such a life as a capital offense requiring the highest penalty.

The phrase "life for life" (נֶפֶשׁ בְּנָפֶשׁ) establishes the lex talionis, a principle of proportional justice. Crucially, this was not a license for personal vengeance but a guideline for judicial tribunals. It set boundaries for judges to ensure punishment was commensurate with the crime—neither excessively cruel nor inadequately lenient. It served to uphold equity, prevent cycles of escalating retribution, and demonstrate that life, particularly a life taken unlawfully, was viewed with such ultimate value by God that it could only be compensated for by the perpetrator's own life. The law therefore served as a powerful deterrent, protecting the vulnerable and emphasizing the sacredness of human existence which is made in the image of God. This divine standard transcended the class-based legal systems of contemporary cultures, applying equally to all members of Israelite society.