Keluaran 21:23-25

21:23 But if there is serious injury, then you will give a life for a life, 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, 21:25 burn for burn, wound for wound, bruise for bruise. ¹ 

Imamat 24:19-21

24:19 If a man inflicts an injury on ²  his fellow citizen, ³  just as he has done it must be done to him – 24:20 fracture for fracture, eye for eye, tooth for tooth – just as he inflicts an injury on another person ⁴  that same injury ⁵  must be inflicted on him. 24:21 One who beats an animal to death ⁶  must make restitution for it, but ⁷  one who beats a person to death must be put to death.

Imamat 24:1

Regulations for the Lampstand and Table of Bread

24:1 The Lord spoke to Moses:

1 Samuel 15:33

15:33 Samuel said, “Just as your sword left women childless, so your mother will be the most bereaved among women!” Then Samuel hacked Agag to pieces there in Gilgal before the Lord.

Yesaya 33:1

The Lord Will Restore Zion

33:1 The destroyer is as good as dead, ⁸ 

you who have not been destroyed!

The deceitful one is as good as dead, ⁹ 

the one whom others have not deceived!

When you are through destroying, you will be destroyed;

when you finish ¹⁰  deceiving, others will deceive you!

Matius 7:1-2

Do Not Judge

7:1 “Do not judge so that you will not be judged. ¹¹  7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. ¹² 

Lukas 6:37-38

Do Not Judge Others

6:37 “Do ¹³  not judge, ¹⁴  and you will not be judged; ¹⁵  do not condemn, and you will not be condemned; forgive, ¹⁶  and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ¹⁷  will be poured ¹⁸  into your lap. For the measure you use will be the measure you receive.” ¹⁹ 

Roma 2:15

2:15 They ²⁰  show that the work of the law is written ²¹  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ²²  them, ²³ 

Yakobus 2:13

2:13 For judgment is merciless for the one who has shown no mercy. But mercy triumphs over ²⁴  judgment.

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, ²⁵ 

then by the sword he must be killed.

This ²⁶  requires steadfast endurance ²⁷  and faith from the saints.

Wahyu 16:6

16:6 because they poured out the blood of your saints and prophets,

so ²⁸  you have given them blood to drink. They got what they deserved!” ²⁹ 

[21:25]  ¹ sn The text now introduces the Lex Talionis with cases that were not likely to have applied to the situation of the pregnant woman. See K. Luke, “Eye for Eye, Tooth for Tooth,” Indian Theological Studies 16 (1979): 326-43.

[24:19]  ² tn Heb “gives a flaw in”; KJV, ASV “cause a blemish in.”

[24:19]  ³ tn Or “neighbor” (so NAB, NASB, NIV); TEV, NLT “another person.”

[24:20]  ⁴ tn Heb “in the man [אָדָם, ’adam].”

[24:20]  ⁵ tn Heb “just as he inflicts an injury…it must be inflicted on him.” The referent (“that same injury”) has been specified in the translation for clarity.

[24:21]  ⁶ sn See the note on v. 18 above.

[24:21]  ⁷ tn Heb “and,” but here the Hebrew conjunction ו (vav, “and”) is adversative, contrasting the consequences of beating an animal to death with those of beating a person to death.

[33:1]  ⁸ tn Heb “Woe [to] the destroyer.”

[33:1]  sn In this context “the destroyer” appears to refer collectively to the hostile nations (vv. 3-4). Assyria would probably have been primary in the minds of the prophet and his audience.

[33:1]  ⁹ tn Heb “and the deceitful one”; NAB, NIV “O traitor”; NRSV “you treacherous one.” In the parallel structure הוֹי (hoy, “woe [to]”) does double duty.

[33:1]  ¹⁰ tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsa^a in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.”

[7:1]  ¹¹ sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.

[7:2]  ¹² tn Grk “by [the measure] with which you measure it will be measured to you.”

[6:37]  ¹³ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ¹⁴ sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

[6:37]  ¹⁵ sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

[6:37]  ¹⁶ sn On forgive see Luke 11:4; 1 Pet 3:7.

[6:38]  ¹⁷ sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ¹⁸ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ¹⁹ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[2:15]  ²⁰ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:15]  ²¹ tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ²² tn Or “excuse.”

[2:15]  ²³ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[2:13]  ²⁴ tn Grk “boasts against, exults over,” in victory.

[13:10]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “perseverance.”

[16:6]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

[16:6]  ²⁹ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”