Keluaran 21:12-14

Personal Injuries

21:12 ¹ “Whoever strikes someone ²  so that he dies ³  must surely be put to death. ⁴  21:13 But if he does not do it with premeditation, ⁵  but it happens by accident, ⁶  then I will appoint for you a place where he may flee. 21:14 But if a man willfully attacks his neighbor to kill him cunningly, ⁷  you will take him even from my altar that he may die.

Keluaran 22:2-3

22:2 “If a thief is caught ⁸  breaking in ⁹  and is struck so that he dies, there will be no blood guilt for him. ¹⁰  22:3 If the sun has risen on him, then there is blood guilt for him. A thief ¹¹  must surely make full restitution; if he has nothing, then he will be sold for his theft.

Imamat 17:4

17:4 but has not brought it to the entrance of the Meeting Tent ¹²  to present it as ¹³  an offering to the Lord before the tabernacle of the Lord. He has shed blood, so that man will be cut off from the midst of his people. ¹⁴ 

Imamat 24:17

24:17 “‘If a man beats any person to death, ¹⁵  he must be put to death.

Bilangan 35:25

35:25 The community must deliver the slayer out of the hand of the avenger of blood, and the community must restore him to the town of refuge to which he fled, and he must live there ¹⁶  until the death of the high priest, who was anointed with the consecrated oil.

Bilangan 35:1

The Levitical Cities

35:1 ¹⁷ Then the Lord spoke to Moses in the Moabite plains by the Jordan near Jericho. ¹⁸  He said:

Kisah Para Rasul 2:5-6

2:5 Now there were devout Jews ¹⁹  from every nation under heaven residing in Jerusalem. ²⁰  2:6 When this sound ²¹  occurred, a crowd gathered and was in confusion, ²²  because each one heard them speaking in his own language.

Kisah Para Rasul 2:28-34

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ²³ 

2:29 “Brothers, ²⁴  I can speak confidently ²⁵  to you about our forefather ²⁶  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ²⁷  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ²⁸  on his throne, ²⁹  2:31 David by foreseeing this ³⁰  spoke about the resurrection of the Christ, ³¹  that he was neither abandoned to Hades, ³²  nor did his body ³³  experience ³⁴  decay. ³⁵  2:32 This Jesus God raised up, and we are all witnesses of it. ³⁶  2:33 So then, exalted ³⁷  to the right hand ³⁸  of God, and having received ³⁹  the promise of the Holy Spirit ⁴⁰  from the Father, he has poured out ⁴¹  what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ⁴²  at my right hand

Matius 26:52

26:52 Then Jesus said to him, “Put your sword back in its place! ⁴³  For all who take hold of the sword will die by the sword.

Roma 13:4

13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer.

Wahyu 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ⁴⁴ 

then by the sword he must be killed.

This ⁴⁵  requires steadfast endurance ⁴⁶  and faith from the saints.

[21:12]  ¹ sn The underlying point of this section remains vital today: The people of God must treat all human life as sacred.

[21:12]  ² tn The construction uses a Hiphil participle in construct with the noun for “man” (or person as is understood in a law for the nation): “the one striking [of] a man.” This is a casus pendens (independent nominative absolute); it indicates the condition or action that involves further consequence (GKC 361 §116.w).

[21:12]  ³ tn The Hebrew word וָמֵת (vamet) is a Qal perfect with vav consecutive; it means “and he dies” and not “and killed him” (which require another stem). Gesenius notes that this form after a participle is the equivalent of a sentence representing a contingent action (GKC 333 §112.n). The word shows the result of the action in the opening participle. It is therefore a case of murder or manslaughter.

[21:12]  ⁴ sn See A. Phillips, “Another Look at Murder,” JJS 28 (1977): 105-26.

[21:13]  ⁵ tn Heb “if he does not lie in wait” (NASB similar).

[21:13]  ⁶ tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control.

[21:14]  ⁷ tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

[22:2]  ⁸ tn Heb “found” (so KJV, ASV, NRSV).

[22:2]  ⁹ tn The word בַּמַּחְתֶּרֶת (bammakhteret) means “digging through” the walls of a house (usually made of mud bricks). The verb is used only a few times and has the meaning of dig in (as into houses) or row hard (as in Jonah 1:13).

[22:2]  ¹⁰ tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.

[22:2]  sn This law focuses on what is reasonable defense against burglary. If someone killed a thief who was breaking in during the night, he was not charged because he would not have known it was just a thief, but if it happened during the day, he was guilty of a crime, on the assumption that in daylight the thief posed no threat to the homeowner’s life and could be stopped and made to pay restitution.

[22:3]  ¹¹ tn The words “a thief” have been added for clarification. S. R. Driver (Exodus, 224) thinks that these lines are out of order, since some of them deal with killing the thief and then others with the thief making restitution, but rearranging the clauses is not a necessary way to bring clarity to the paragraph. The idea here would be that any thief caught alive would pay restitution.

[17:4]  ¹² tn Smr and LXX add after “tent of meeting” the following: “to make it a burnt offering or a peace offering to the Lord for your acceptance as a soothing aroma, and slaughters it outside, and at the doorway of the tent of meeting has not brought it.”

[17:4]  ¹³ tc Smr includes the suffix “it,” which is needed in any case in the translation to conform to English style.

[17:4]  ¹⁴ sn The exact meaning of this penalty clause is not certain. It could mean (1) that he will be executed, whether by God or by man, (2) that he will be excommunicated from sanctuary worship and/or community benefits, or (3) that his line will be terminated by God (i.e., extirpation). See also the note on Lev 7:20.

[24:17]  ¹⁵ tn Heb “And if a man strikes any soul [נֶפֶשׁ, nefesh] of mankind.” The idiom seems to derive from the idea of striking a fatal blow to the very “life” (literally, “soul”) of a human being, not just landing a blow on their body (HALOT 698 s.v. נכה hif.2). On the difficult of the meaning and significance of the term נֶפֶשׁ see the notes on Lev 17:10-11.

[35:25]  ¹⁶ tn Heb “in it.”

[35:1]  ¹⁷ sn This section has two main parts, the Levitical cities (vv. 1-8) and the Cities of Refuge (vv. 9-34).

[35:1]  ¹⁸ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[2:5]  ¹⁹ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ²⁰ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:6]  ²¹ tn Or “this noise.”

[2:6]  ²² tn Or “was bewildered.”

[2:28]  ²³ sn A quotation from Ps 16:8-11.

[2:29]  ²⁴ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ²⁵ sn Peter’s certainty is based on well-known facts.

[2:29]  ²⁶ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ²⁷ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ²⁸ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ²⁹ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ³⁰ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ³¹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

[2:31]  ³² tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ³³ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ³⁴ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ³⁵ sn An allusion to Ps 16:10.

[2:32]  ³⁶ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:33]  ³⁷ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ³⁸ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ³⁹ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ⁴⁰ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁴¹ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:34]  ⁴² sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[26:52]  ⁴³ tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.

[13:10]  ⁴⁴ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ⁴⁵ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

[13:10]  ⁴⁶ tn Or “perseverance.”