EXO 21:22 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)

OET (OET-RV) If two people fight together and strike a pregnant woman and cause her to deliver the baby, if there’s no serious injury, then he must certainly be fined whatever the husband of the woman demands and the judges allow.

Key: khaki:verbs, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

BrLXX Ἐὰν δὲ μάχωνται δύο ἄνδρες, καὶ πατάξωσι γυναῖκα ἐν γαστρὶ ἔχουσαν, καὶ ἐξέλθῃ τὸ παιδίον αὐτῆς μὴ ἐξεικονισμένον, ἐπιζήμιον ζημιωθήσεται· καθότι ἂν ἐπιβάλῃ ὁ ἀνὴρ τῆς γυναικὸς, δώσει μετὰ ἀξιώματος.
(Ean de maⱪōntai duo andres, kai pataxōsi gunaika en gastri eⱪousan, kai exelthaʸ to paidion autaʸs maʸ exeikonismenon, epizaʸmion zaʸmiōthaʸsetai; kathoti an epibalaʸ ho anaʸr taʸs gunaikos, dōsei meta axiōmatos. )

BrTr And if two men strive and smite a woman with child, and her child be born imperfectly formed, he shall be forced to pay a penalty: as the woman's husband may lay upon him, he shall pay with a valuation.

ULT And if men fight together and strike a pregnant woman and her children come out, but there is no serious injury, then he shall surely be fined as the husband of the woman puts on him, and he shall give according to the judges.

UST If some men are fighting, and they hit a pregnant woman so that she gives birth, but she and the baby are unharmed, whoever hit her must pay a fine. He must pay whatever the woman’s husband asks after a judge approves of the fine.

BSB § If men who are fighting strike a pregnant woman and her child is born prematurely,[fn] but there is no further injury, he shall surely be fined as the woman’s husband demands and as the court allows.

OEB No OEB EXO book available

WEBBE “If men fight and hurt a pregnant woman so that she gives birth prematurely, and yet no harm follows, he shall be surely fined as much as the woman’s husband demands and the judges allow.

WMBB (Same as above)

NET “If men fight and hit a pregnant woman and her child is born prematurely, but there is no serious injury, he will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides.

LSV And when men strive, and have struck a pregnant woman, and her children have come out, and there is no harm [to them], he is certainly fined as the husband of the woman lays on him, and he has given through the judges;

FBV If men who are fighting happen to hit a pregnant woman so she gives birth prematurely,[fn] but no serious injury occurs, he must be fined whatever amount the woman's husband demands and as permitted by the judges.

21:22 “Gives birth prematurely”: or, “has a miscarriage.”

T4T Suppose two people are fighting and they hurt a pregnant woman with the result that ◄she has a miscarriage/her baby is born prematurely and dies►. If the woman is not harmed in any other way, the one who injured her must pay a fine. He must pay whatever the woman’s husband demands, after a judge approves of the fine.

LEB “ ‘And if men fight and they injure a pregnant woman, and her children go out and there is not serious injury, he will surely be fined as the woman’s husband demands concerning him and as the judges determine.[fn]

21:22 Literally “and he will give according to judgments” or “judges” or “arbitrators”

BBE If men, while fighting, do damage to a woman with child, causing the loss of the child, but no other evil comes to her, the man will have to make payment up to the amount fixed by her husband, in agreement with the decision of the judges.

Moff No Moff EXO book available

JPS And if men strive together, and hurt a woman with child, so that her fruit depart, and yet no harm follow, he shall be surely fined, according as the woman's husband shall lay upon him; and he shall pay as the judges determine.

ASV And if men strive together, and hurt a woman with child, so that her fruit depart, and yet no harm follow; he shall be surely fined, according as the woman’s husband shall lay upon him; and he shall pay as the judges determine.

DRA If men quarrel, and one strike a woman with child, and she miscarry indeed, but live herself: he shall be answerable for so much damage as the woman’s husband shall require, and as arbiters shall award.

YLT 'And when men strive, and have smitten a pregnant woman, and her children have come out, and there is no mischief, he is certainly fined, as the husband of the woman doth lay upon him, and he hath given through the judges;

Drby And if men strive together, and strike a woman with child, so that she be delivered, and no mischief happen, he shall in any case be fined, according as the woman's husband shall impose on him, and shall give it as the judges estimate.

RV And if men strive together, and hurt a woman with child, so that her fruit depart, and yet no mischief follow: he shall be surely fined, according as the woman’s husband shall lay upon him; and he shall pay as the judges determine.

Wbstr If men shall contend, and hurt a woman with child, so that her fruit shall depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine.

KJB-1769 ¶ If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges determine.

KJB-1611 ¶ If men striue, and hurt a woman with child, so that her fruit depart from her, and yet no mischiefe follow, he shalbe surely punished, according as the womans husband will lay vpon him, and hee shall pay as the Iudges determine.
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)

Bshps If men striue, & hurt a woman with chylde, so that her fruite depart from her, and yet no destruction folow: then he shalbe sore punished according as the womans husbande wyll laye to his charge, and he shall pay as the dayes men wyll appoynt hym.
(If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no destruction folow: then he shall be sore punished according as the womans husband will lay to his charge, and he shall pay as the days men will appoynt him.)

Gnva Also if men striue and hurt a woman with childe, so that her childe depart from her, and death follow not, hee shall bee surely punished according as the womans husband shall appoynt him, or he shall pay as the Iudges determine.
(Also if men strive and hurt a woman with child, so that her child depart from her, and death follow not, he shall be surely punished according as the womans husband shall appoynt him, or he shall pay as the Judges determine. )

Cvdl Yf men stryue, and hytt a woman with childe, so that ye frute departe from her, and no harme happen vnto her, then shall he be punyshed for money, as moch as the womans husbande layeth to his charge, and he shall geue it, acordinge to the appoyntement of the dayes men.
(If men strive, and hytt a woman with child, so that ye/you_all fruit depart from her, and no harm happen unto her, then shall he be punyshed for money, as much as the womans husband layeth to his charge, and he shall give it, according to the appointment of the days men.)

Wycl If men chiden, and a man smytith a womman with childe, and sotheli makith the child deed borun, but the womman ouerlyueth, he schal be suget to the harm, as myche as the `hosebonde of the womman axith, and the iugis demen.
(If men chiden, and a man smytith a woman with child, and truly makith the child dead born, but the woman overlyueth, he shall be subject to the harm, as much as the `husband of the woman axith, and the judges demen.)

Luth Wenn sich Männer hadern und verletzen ein schwanger Weib, daß ihr die Frucht abgehet, und ihr kein Schade widerfährt, so soll man ihn um Geld strafen, wieviel des Weibes Mann ihm auflegt, und soll‘s geben nach der Teidingsleute Erkennen.
(When itself/yourself/themselves men hadern and verletzen a schwanger woman, that you/their/her the Frucht abgehet, and you/their/her kein Schade widerfährt, so should man him/it around/by/for money strafen, wieviel the Weibes man him auflegt, and soll‘s give after the/of_the Teidingsleute Erkennen.)

ClVg Si rixati fuerint viri, et percusserit quis mulierem prægnantem, et abortivum quidem fecerit, sed ipsa vixerit: subjacebit damno quantum maritus mulieris expetierit, et arbitri judicaverint.[fn]
(When/But_if rixati fuerint viri, and percusserit who/any mulierem prægnantem, and abortivum indeed fecerit, but herself vixerit: subyacebit damno quantum maritus mulieris expetierit, and arbitri yudicaverint. )

21.22 Si rixati fuerint. ID. Si quis alicujus animam, post conceptum verbi, per incuriam vel fraudem læserit, ut vitale germen boni operis sanum proferre non possit: etiam si ipsa adhuc in fide vivens perstiterit, ut damnum illatum per pœnitentiam restituat, secundum Evangelii ministerium necesse habebit. Si autem ipsa anima per errorem necata, post prolatum abortivum, hoc est opus mortiferum, in infidelitate perseveraverit, sine dubio seductor illius, quasi verus homicida, æterna morte reus erit. AUG., quæst. 80 in Exod. Quod non formatum puerperium noluit ad homicidium pertinere, etc., usque ad et ideo nondum sensibus prædita. ORIG., hom. 10 in Exod. Quod si litigabunt duo viri, et percusserint mulierem prægnantem, et exierit infans ejus nondum formatus, detrimentum patietur, quantum indixerit vir mulieris, et dabit pro anima sua. Quod si formatus fuerit, dabit animam pro anima, oculum pro oculo, etc. Primum videamus de eo qui nondum formatus exierit, quomodo jubetur damno pecuniæ percuti unus ex litigantibus, cum duo dicantur. Quid etiam hoc quod vir mulieris imponit ei, et non eis; et dabit, et non potius dabunt. Quod si infans jam formatus exierit, animam dare pro anima facile intelligimus: morte scilicet vindicetur peccatum. Quæ autem sequuntur, operæ pretium est explicare. Nec enim videtur etiam infans formatus calce litigantis percussus, oculum in ventre perdidisse, dentes vero omnino non habuit. Si enim hoc ad matrem referamus, quomodo abortiens mulier oculum perdit, aut dentes dolet? Sed esto aut in oculo aut in dente percussa abortivit, livorem vel vulnus accepit, quid etiam combusturam dicimus pro combustura? Nunquid litigantibus viris assistens mulier comburi potuit, ut combustura pro combustura solvatur? In Deuteronomio quoque hæc facile explicari non queunt. In Scripturis tamen iisdem vocabulis et officiis membra animæ nominantur, quibus utuntur vel appellantur membra corporis. Unde Matth. 7: Vides festucam in oculo fratris tui, et trabem quæ in oculo tuo est non vides. Et Matth. 13: Qui habet aures audiendi audiat. Et Rom. 10: Quam speciosi pedes evangelizantium pacem! Ne nos ergo vocabulorum similitudo conturbet. Sunt ergo duo litigantes, duo disputantes et dogmatibus vel quæstionibus legis, et rixantes circa verborum pugnas; unde Apostolus, II Tim. 2: Nolite contendere verbis, etc. Et ibidem: Quæstiones legis devita, sciens quod generant lites. Qui ergo istis in quæstionibus litigant ad subversionem audientium, percutiunt mulierem prægnantem, et ejiciunt infantem formatum vel adhuc informem. Mulier prægnans dicitur anima, quæ nuper concepit verbum Dei; unde: A timore tuo, Domine, in utero concepimus et peperimus Isa. 26.. Qui ergo concipiunt, et statim pariunt, non mulieres existimandæ sunt, sed viri et perfecti; unde alibi: Si peperit terra in una die, et nata est gens die una simul Isa. 66.. Ista est ergo generatio perfectorum, quæ in die eadem concipitur et nascitur. Pariunt autem viri secundum illud Gal. 4: Filioli mei, quos iterum parturio, donec formetur in vobis Christus. Perfecti ergo et viri statim pariunt, id est, conceptum fidei verbum in opera perducunt: anima autem quæ concipit, et in ventre retinet et non parit, mulier dicitur. Unde Isa. 37: Dolores partus advenerunt ei: et virtus pariendi non est in ea. Hæc ergo, inter se duobus litigantibus et scandala proferentibus, percutitur et scandalizatur: ut verbum fidei quod tenuiter conceperat nondum formatum abjiciat. Est enim in aliquibus formatum verbum, in aliquibus non formatum; unde: Donec formetur in vobis Christus Gal. 4.; Christus enim est Verbum Dei. Damnum ergo patietur, qui excussit. De damnis ergo doctorem dicit Apostolus I Cor. 3: Si cujus opus arserit damnum patietur, etc. Et ipse Dominus in Evangelio, Matth. 16: Quid prodest homini si universum mundum lucretur, animam autem suam perdat? Unde videtur ostendi quod quædam peccata ad damnum pertinent, non tamen ad interitum, quia qui damnum passus fuerit, salvari dicitur, licet per ignem: unde Joannes dicit quædam peccata esse ad mortem, quædam non I Joan. 5.. Quæ autem sint ad mortem, non facile discerni potest, Delicta enim quis intelligit? Psal. 18. Sed cum referuntur super quinque mnas acquisitæ aliæ quinque, et super duas duæ Luc. 19., qui mercedem hujus acquisitionis perdit, damno dicitur percuti, sicut qui causam scandali infirmiori et muliebri animæ præbuit. Dabit autem secundum quod indixerit vir ejus, et dabit cum honore animæ discentis. Vir magister est Christus, vel qui pro Christo animarum doctor est. Patietur ergo damnum qui contendit ad subversionem audientium, pro anima quæ nondum habuit infantem formatum: quod potest de scandalo catechumeni accipi. Potest etiam fieri ut qui læsit, instruat et reparet animæ quæ perdidit, et cum honore, cum modestia scilicet, cum mansuetudine, non cum lite, sicut cum scandalum intulit. Sed cum formatus infans fuerit, dabit animam pro anima. Formatus infans potest videri sermo Dei in corde animæ quæ suscepit gratiam baptismatis, vel qui evidentius et clarius verbum Dei suscepit. Reddet ergo qui percussit, animam pro anima in die judicii, scilicet apud eum judicem qui potest animam et corpus perdere in gehennam. Vel ut qui sibi conscius fuerit tanti scandali, ponat animam suam pro anima scandalizati, et usque ad mortem det operam quomodo ad fidem restituatur. Ponat oculum pro oculo: si oculum animæ læsit, id est, intellectum ejus turbavit, auferatur oculus ejus ab eo qui præest Ecclesiæ, id est intellectus. Si dentem læsit, qui suscipiens cibum verbi Dei comminuere vel molaribus terere solebat, ut subtilem ad ventrem animæ transmitteret sensum: si hunc dentem ille vexaverit et evulserit, ut contritione ejus non possit anima subtiliter et spiritualiter suscipere verbum Dei, auferetur dens ejus, qui non bene cibos verbi comminuit et dividit. Propter hoc enim fortasse de Domino dicitur: Dentes peccatorum contrivisti Psal. 3.. Et alibi: Molas leonum confringet Dominus Psal. 57.. Sic ergo per membra dicitur lædi anima et percuti. Manum quoque pro manu, et pedem pro pede deposcit. Manus animæ, virtus qua tenere aliquid et cor stringere potest, ut actus ejus et fortitudo; et pes quo incedit ad bona vel ad mala. Quia ergo scandalizata anima non solum in fide sed etiam in actibus dejicitur, qui per manus significantur, manus auferuntur illius, quibus non bene operatur, et pedes, quibus non bene incedit. Recipiet etiam combusturam, quia combussit et gehennæ tradidit animam. Per singula hæc ostenditur, ut percussor, truncatis omnibus membris, a corpore Ecclesiæ excidatur, ut cæteri videntes timorem habeant, et non similiter faciant. Ideo Apostolus cum doctorem describit Ecclesiæ, inter cætera præcipit, non percussorem I Tim. 3.: ne percutiens prægnantes mulieres, id est animas insipientes, ponat animam pro anima, oculum pro oculo, dentem pro dente, etc. De qualibus dicitur Matth. 24: Væ prægnantibus et nutrientibus in illis diebus, in quibus scandalizabuntur, si fieri potest, etiam electi. Sciendum tamen quod non est perfectorum scandalizari, sed mulierum aut parvulorum; unde Matth. 18: Si quis scandalizaverit unum de pusillis istis, etc.

21.22 When/But_if rixati fuerint. ID. When/But_if who/any alicuyus animam, after conceptum verbi, through incuriam or fraudem læserit, as vitale germen boni operis sanum proferre not/no possit: also when/but_if herself adhuc in fide vivens perstiterit, as damnum illatum through pœnitentiam restituat, after/second of_the_Gospels ministerium necesse habebit. When/But_if however herself anima through errorem necata, after prolatum abortivum, this it_is opus mortiferum, in infidelitate perseveraverit, without dubio seductor illius, as_if verus homicida, æterna morte guilty will_be. AUG., quæst. 80 in Exod. That not/no formatum puerperium noluit to homicidium pertinere, etc., until to and ideo nondum sensibus prædita. ORIG., hom. 10 in Exod. That when/but_if litigabunt two viri, and percusserint mulierem prægnantem, and exierit infans his nondum formatus, detrimentum patietur, quantum indixerit man mulieris, and dabit for anima sua. That when/but_if formatus has_been, dabit animam for anima, oculum for oculo, etc. Primum videamus about eo who nondum formatus exierit, how yubetur damno pecuniæ percuti unus from litigantibus, when/with two dicantur. What also this that man mulieris imponit ei, and not/no eis; and dabit, and not/no rather dabunt. That when/but_if infans yam formatus exierit, animam dare for anima facile intelligimus: morte scilicet vindicetur peccatum. Quæ however sequuntur, operæ pretium it_is explicare. Nec because videtur also infans formatus calce litigantis percussus, oculum in ventre perdidisse, dentes vero omnino not/no habuit. When/But_if because this to mother referamus, how abortiens mulier oculum perdit, aut dentes dolet? But esto aut in oculo aut in dente percussa abortivit, livorem or vulnus accepit, quid also combusturam dicimus for combustura? Nunquid litigantibus viris assistens mulier comburi potuit, as combustura for combustura solvatur? In Deuteronomio too these_things facile explicari not/no queunt. In Scripturis tamen iisdem vocabulis and officiis members animæ nominantur, to_whom utuntur or appellantur members corporis. Unde Matth. 7: Vides festucam in oculo fratris tui, and trabem which in oculo tuo it_is not/no vides. And Matth. 13: Who habet aures audiendi audiat. And Rom. 10: Quam speciosi pedes evangelizantium pacem! Ne we therefore vocabulorum similitudo conturbet. Sunt therefore two litigantes, two disputantes and dogmatibus or quæstionibus legis, and rixantes circa verborum pugnas; whence Apostolus, II Tim. 2: Don't contendere verbis, etc. And ibidem: Quæstiones legis devita, sciens that generant lites. Who therefore istis in quæstionibus litigant to subversionem audientium, percutiunt mulierem prægnantem, and eyiciunt infantem formatum or adhuc informem. Mulier prægnans it_is_said anima, which nuper concepit the_word of_God; unde: A timore tuo, Domine, in utero concepimus and peperimus Isa. 26.. Who therefore concipiunt, and immediately pariunt, not/no mulieres existimandæ are, but viri and perfecti; whence alibi: When/But_if gave_birth earth/land in una die, and nata it_is gens day una simul Isa. 66.. Ista it_is therefore generatio perfectorum, which in day eadem concipitur and nascitur. Pariunt however viri after/second illud Gal. 4: Filioli my/mine, which again parturio, until formetur in to_you Christus. Perfecti therefore and viri immediately pariunt, id it_is, conceptum of_faith the_word in opera perducunt: anima however which concipit, and in ventre retinet and not/no parit, mulier it_is_said. Unde Isa. 37: Dolores partus advenerunt ei: and virtus pariendi not/no it_is in ea. This therefore, between se duobus litigantibus and scandala proferentibus, percutitur and scandalizatur: as the_word of_faith that tenuiter conceperat nondum formatum abyiciat. Est because in alito_whom formatum verbum, in alito_whom not/no formatum; unde: Donec formetur in to_you Christus Gal. 4.; Christus because it_is Verbum of_God. Damnum therefore patietur, who excussit. De damnis therefore doctorem dicit Apostolus I Cor. 3: When/But_if cuyus opus arserit damnum patietur, etc. And exactly_that/himself Master in Evangelio, Matth. 16: What prodest homini when/but_if universum the_world lucretur, animam however his_own perdat? Unde videtur ostendi that quædam sins to damnum pertinent, not/no tamen to interitum, because who damnum passus has_been, salvari it_is_said, licet through ignem: whence Yoannes dicit quædam sins esse to mortem, quædam not/no I Yoan. 5.. Quæ however sint to mortem, not/no facile discerni potest, Delicta because who/any intelligit? Psal. 18. But when/with referuntur over quinque mnas acquisitæ in_another quinque, and over duas duæ Luc. 19., who mercedem huyus acquisitionis perdit, damno it_is_said percuti, like who causam scandali infirmiori and muliebri animæ præbuit. Dabit however after/second that indixerit man his, and dabit when/with honore animæ discentis. Vir magister it_is Christus, or who for Christo animarum doctor it_is. Patietur therefore damnum who contendit to subversionem audientium, for anima which nondum habuit infantem formatum: that potest about scandalo catechumeni accipi. Potest also to_be_done as who læsit, instruat and reparet animæ which perdidit, and when/with honore, when/with modestia scilicet, when/with mansuetudine, not/no when/with lite, like when/with scandalum intulit. But when/with formatus infans has_been, dabit animam for anima. Formatus infans potest videri sermo of_God in corde animæ which suscepit gratiam baptismatis, or who evidentius and clarius the_word of_God suscepit. Reddet therefore who percussit, animam for anima in day yudicii, scilicet apud him yudicem who potest animam and body perdere in gehennam. Vel as who sibi conscius has_been tanti scandali, ponat animam his_own for anima scandalizati, and until to mortem det operam how to faith restituatur. Ponat oculum for oculo: when/but_if oculum animæ læsit, id it_is, intellectum his turbavit, auferatur oculus his away eo who præest Ecclesiæ, id it_is intellectus. When/But_if dentem læsit, who suscipiens cibum verbi of_God comminuere or molaribus terere solebat, as subtilem to ventrem animæ transmitteret sensum: when/but_if this_one dentem ille vexaverit and evulserit, as contritione his not/no possit anima subtiliter and spiritualiter suscipere the_word of_God, auferetur dens his, who not/no bene cibos verbi comminuit and dividit. Because this because fortasse about Master it_is_said: Dentes sinners contrivisti Psal. 3.. And alibi: Molas leonum confringet Master Psal. 57.. So therefore through members it_is_said lædi anima and percuti. Manum too for manu, and pedem for pede deposcit. Manus animæ, virtus which tenere aliquid and heart stringere potest, as actus his and fortitudo; and pes quo incedit to good or to mala. Because therefore scandalizata anima not/no solum in fide but also in actibus deyicitur, who through hands significantur, hands auferuntur illius, to_whom not/no bene operatur, and pedes, to_whom not/no bene incedit. Recipiet also combusturam, because combussit and gehennæ he_delivered animam. Per singula these_things ostenditur, as percussor, truncatis to_all membris, from corpore Ecclesiæ excidatur, as cæteri videntes timorem habeant, and not/no likewise faciant. Ideo Apostolus when/with doctorem describit Ecclesiæ, between cætera præcipit, non percussorem I Tim. 3.: not percutiens prægnantes mulieres, id it_is animas insipientes, ponat animam for anima, oculum for oculo, dentem for dente, etc. De qualibus it_is_said Matth. 24: Alas prægnantibus and nutrientibus in illis diebus, in to_whom scandalizabuntur, when/but_if to_be_done potest, also electi. Sciendum tamen that not/no it_is perfectorum scandalizari, but mulierum aut parvulorum; whence Matth. 18: When/But_if who/any scandalizaverit one about pusillis istis, etc.

Parallel EXO 21:22