Exodus 21
Commentary from 11 fathers
And these [are] the ordinances which thou shalt set before them.
ΚΑΙ ταῦτα τὰ δικαιώματα, ἃ παραθήσῃ ἐνώπιον αὐτῶν.
И҆ сїѧ̑ ѡ҆правда̑нїѧ, ꙗ҆̀же да положи́ши пред̾ ни́ми:
If he should have come in alone, he shall also go forth alone; and if his wife should have gone in together with him, his wife also shall go out.
ἐὰν αὐτὸς μόνος εἰσέλθῃ, καὶ μόνος ἐξελεύσεται· ἐὰν δὲ γυνὴ συνεισέλθῃ μετ᾿ αὐτοῦ, ἐξελεύσεται καὶ ἡ γυνὴ αὐτοῦ.
а҆́ще са́мъ є҆ди́нъ вни́детъ, то̀ є҆ди́нъ и҆ и҆зы́детъ: а҆́ще же жена̀ вни́детъ съ ни́мъ, то̀ и҆ жена̀ ѿи́детъ съ ни́мъ:
Moreover, if his master give him a wife, and she have [born] him sons or daughters, the wife and the children shall be his master’s; and he shall go forth alone.
καὶ ἐὰν δὲ ὁ κύριος δῷ αὐτῷ γυναῖκα, καὶ τέκῃ αὐτῷ υἱοὺς ἢ θυγατέρας, ἡ γυνὴ καὶ τὰ παιδία ἔσται τῷ κυρίῳ αὐτοῦ,αὐτὸς δὲ μόνος ἐξελεύσεται.
а҆́ще же господи́нъ да́стъ є҆мꙋ̀ женꙋ̀, и҆ роди́тъ є҆мꙋ̀ сы́ны и҆лѝ дщє́ри, жена̀ и҆ дѣ́ти да бꙋ́дꙋтъ господи́нꙋ є҆гѡ̀, са́мъ же є҆ди́нъ да ѿи́детъ.
And if the servant should answer and say, I love my master and wife and children, I will not go away free;
ἐὰν δὲ ἀποκριθεὶς εἴπῃ ὁ παῖς, ἠγάπησα τὸν κύριόν μου καὶ τὴν γυναῖκα καὶ τὰ παιδία, οὐκ ἀποτρέχω ἐλεύθερος·
А҆́ще же ѿвѣща́въ ра́бъ рече́тъ: возлюби́хъ господи́на моего̀ и҆ женꙋ̀ мою̀ и҆ дѣ́ти моѧ̑, не ѿхождꙋ̀ свобо́денъ:
That man is truly free, a true Hebrew, who is entirely God’s. Everything that he possesses shares in freedom. He has nothing in common with the man who rejects freedom and says, “I have loved my master.… I will not go out free.” The man who subjects himself to the world is returned not only to his master but also to his infirmity, because he loves the world or his mind, that is, his nous,the author of this desire. He is returned not only to his wife but even to those pleasures which make him so bound to household matters that he does not care for what is eternal. Thus “at his threshold and door his master shall pierce his ear,” in order that he might remember the decision by which he chose slavery.
Letter 7.14
his master shall bring him to the judgment-seat of God, and then shall he bring him to the door,-- to the door-post, and his master shall bore his ear through with an awl, and he shall serve him for ever.
προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ Θεοῦ καὶ τότε προσάξει αὐτὸν ἐπὶ τὴν θύραν ἐπὶ τὸν σταθμόν, καὶ τρυπήσει ὁ κύριος αὐτοῦ τὸ οὖς τῷ ὀπητίῳ, καὶ δουλεύσει αὐτῷ εἰς τὸν αἰῶνα.
да приведе́тъ є҆го̀ господи́нъ є҆гѡ̀ пред̾ сꙋди́ще бж҃їе, и҆ тогда̀ приведе́тъ є҆го̀ пред̾ двє́ри на пра́гъ, и҆ да проверти́тъ є҆мꙋ̀ ᲂу҆́хо господи́нъ є҆гѡ̀ ши́ломъ, и҆ да порабо́таетъ є҆мꙋ̀ во вѣ́ки.
And if any one sell his daughter as a domestic, she shall not depart as the maid-servants depart.
ἐὰν δέ τις ἀποδῶται τὴν ἑαυτοῦ θυγατέρα οἰκέτιν, οὐκ ἀπελεύσεται, ὥσπερ ἀποτρέχουσιν αἱ δοῦλαι.
А҆́ще же кто̀ прода́стъ свою̀ дще́рь въ рабы́ню, да не ѿи́детъ, ꙗ҆́коже ѿхо́дѧтъ рабы̑ни:
If she be not pleasing to her master, after she has betrothed herself to him, he shall let her go free; but he is not at liberty to sell her to a foreign nation, because he has trifled with her.
ἐὰν μὴ εὐαρεστήσῃ τῷ κυρίῳ αὐτῆς ἣν αὐτῷ καθωμολογήσατο, ἀπολυτρώσει αὐτήν· ἔθνει δὲ ἀλλοτρίῳ οὐ κύριός ἐστι πωλεῖν αὐτήν, ὅτι ἠθέτησεν ἐν αὐτῇ.
а҆́ще не ᲂу҆годи́тъ пред̾ ѻ҆чи́ма господи́на своегѡ̀, ю҆́же ѻ҆́нъ взѧ́ти въ женꙋ̀ ѡ҆бѣща̀, да ѿпꙋ́ститъ ю҆̀: ꙗ҆зы́кꙋ же чꙋжде́мꙋ господи́нъ да не прода́стъ є҆ѧ̀, поне́же ѿве́рже ю҆̀:
And if he should have betrothed her to his son, he shall do to her according to the right of daughters.
ἐὰν δὲ τῷ υἱῷ καθομολογήσηται αὐτήν, κατὰ τὸ δικαίωμα τῶν θυγατέρων ποιήσει αὐτῇ.
а҆́ще же сы́нꙋ своемꙋ̀ ѡ҆бѣща́лъ ю҆̀, по ѡ҆быкнове́нїю дще́рей да сотвори́тъ є҆́й:
And if he take another to himself, he shall not deprive her of necessaries and her apparel, and her companionship [with him].
ἐὰν δὲ ἄλλην λάβῃ ἑαυτῷ, τὰ δέοντα καὶ τὸν ἱματισμὸν καὶ τὴν ὁμιλίαν αὐτῆς οὐκ ἀποστερήσει.
а҆́ще же дрꙋгꙋ́ю по́йметъ себѣ̀, потре́бныхъ и҆ ѻ҆де́ждъ и҆ соѻбще́нїѧ є҆ѧ̀ да не лиши́тъ:
And if he will not do these three things to her, she shall go out free without money.
ἐὰν δὲ τὰ τρία ταῦτα μὴ ποιήσῃ αὐτῇ, ἐξελεύσεται δωρεὰν ἄνευ ἀργυρίου.
а҆́ще же си́хъ тре́хъ не сотвори́тъ є҆́й, да ѿи́детъ без̾ сребра̀ тꙋ́не.
And if any man smite another and he die, let him be certainly put to death.
᾿Εὰν δὲ πατάξῃ τίς τινα, καὶ ἀποθάνῃ, θανάτῳ θανατούσθω·
И҆ а҆́ще кого̀ кто̀ ᲂу҆да́ритъ, и҆ ᲂу҆́мретъ, сме́ртїю да ᲂу҆́мретъ (и҆ то́й):
But as for him that did it not willingly, but God delivered him into his hands, I will give thee a place whither the slayer may flee.
ὁ δὲ οὐχ ἑκών, ἀλλ᾿ ὁ Θεὸς παρέδωκεν εἰς τὰς χεῖρας αὐτοῦ, δώσω σοι τόπον, οὗ φεύξεται ἐκεῖ ὁ φονεύσας.
а҆́ще же не хотѧ̀, но бг҃ъ предадѐ въ рꙋ́цѣ є҆гѡ̀, да́мъ тебѣ̀ мѣ́сто, въ не́же ᲂу҆бѣжи́тъ та́мѡ ᲂу҆би́вый:
For there was a command under the law that cities of refuge should be appointed, in order that they who were sought after to be put to death might at least have some means of saving themselves. And when he who spoke to Moses, the Word of the Father, appeared in the end of the world, he also gave this commandment, saying, “But when they persecute you in this city, flee into another.”
Defense of His Flight 11
Even the person who unwittingly committed a murder was still within the ministry of God, since the law makes this statement regarding him: “God delivered him into his hands.” His hands therefore served as an instrument of divine punishment. The Levite is then the minister who remits, whereas the man who (in the example just cited) unwittingly and unwillingly struck another in a homicidal act became in fact an administrator of divine punishment. See to it that Christ is infused into the act of slaying an impious man and that sanctification accompany and be part of your attempt to abolish what is abominable.
Cain and Abel 2.4.15
And if any one lie in wait for his neighbour to slay him by craft, and he go for refuge, thou shalt take him from my altar to put him to death.
ἐὰν δέ τις ἐπιθῆται τῷ πλησίον ἀποκτεῖναι αὐτὸν δόλῳ καὶ καταφύγῃ, ἀπὸ τοῦ θυσιαστηρίου μου λήψῃ αὐτὸν θανατῶσαι.
а҆́ще же кто̀ приложи́тъ ᲂу҆би́ти бли́жнѧго своего̀ ле́стїю и҆ прибѣ́гнетъ ко ѻ҆лтарю̀, ѿ ѻ҆лтарѧ̀ моегѡ̀ да во́змеши того̀ ᲂу҆мертви́ти.
Whoever smites his father or his mother, let him be certainly put to death.
ὃς τύπτει πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ, θανάτῳ θανατούσθω.
И҆́же бїе́тъ ѻ҆тца̀ своего̀ и҆лѝ ма́терь свою̀, сме́ртїю да ᲂу҆́мретъ.
He that reviles his father or his mother shall surely die.
ὁ κακολογῶν πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ τελευτήσει θανάτῳ.
И҆́же ѕлосло́витъ ѻ҆тца̀ своего̀ и҆лѝ ма́терь свою̀, сме́ртїю да ᲂу҆́мретъ.
Whosoever shall steal one of the children of Israel, and prevail over him and sell him, and he be found with him, let him certainly die.
ὃς ἐὰν κλέψῃ τίς τινα τῶν υἱῶν ᾿Ισραὴλ καὶ καταδυναστεύσας αὐτὸν ἀποδῶται, καὶ εὑρεθῇ ἐν αὐτῷ, θανάτῳ τελευτάτω.
А҆́ще кто̀ кого̀ ᲂу҆кра́детъ ѿ сынѡ́въ і҆и҃левыхъ, и҆ соѡдолѣ́въ семꙋ̀ прода́стъ є҆го̀, и҆ ѡ҆брѧ́щетсѧ ᲂу҆ негѡ̀, сме́ртїю да сконча́етсѧ.
And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: [Exodus 21:17] But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. And ye suffer him no more to do ought for his father or his mother; Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.
Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying, Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. [Exodus 21:17] But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.
One who speaks ill of his mother or father will die the death. One who speaks well of them will have full enjoyment of the rewards of life. If our parents in the flesh should enjoy such good will from us, so much the more would this hold true for our parents in the spirit.
Homily 6.1
And if two men revile each other and smite the one the other with a stone or his fist, and he die not, but be laid upon his bed;
ἐὰν δὲ λοιδορῶνται δύο ἄνδρες καὶ πατάξῃ τις τὸν πλησίον λίθῳ ἢ πυγμῇ, καὶ μὴ ἀποθάνῃ, κατακλιθῇ δὲ ἐπὶ τὴν κοίτην,
А҆́ще же сварѧ́тсѧ два̀ мꙋ̑жа, и҆ ᲂу҆да́ритъ є҆ди́нъ дрꙋга́го ка́менемъ и҆лѝ пѧ́стїю, и҆ не ᲂу҆́мретъ, но слѧ́жетъ на ѻ҆дрѣ̀:
if the man arise and walk abroad on his staff, he that smote him shall be clear; only he shall pay for his loss of time, and for his healing.
ἐὰν ἐξαναστὰς ὁ ἄνθρωπος περιπατήσῃ ἔξω ἐπὶ ῥάβδου, ἀθῷος ἔσται ὁ πατάξας· πλὴν τῆς ἀργίας αὐτοῦ ἀποτίσει καὶ τὰ ἰατρεῖα.
а҆́ще воста́въ человѣ́къ похо́дитъ внѣ̀ ѡ҆ жезлѣ̀, непови́ненъ бꙋ́детъ ᲂу҆да́ривый є҆го̀: то́чїю за недѣ́ланїе є҆гѡ̀ да да́стъ цѣ́нꙋ и҆ на цѣльбꙋ̀.
And if a man smite his man-servant or his maid-servant, with a rod, and [the party] die under his hands, he shall be surely punished.
ἐὰν δέ τις πατάξῃ τὸν παῖδα αὐτοῦ ἢ τὴν παιδίσκην αὐτοῦ ἐν ράβδῳ καὶ ἀποθάνῃ ὑπὸ τὰς χεῖρας αὐτοῦ, δίκῃ ἐκδικηθήσεται.
А҆́ще же кто̀ ᲂу҆да́ритъ раба̀ своего̀ и҆лѝ рабꙋ̀ свою̀ жезло́мъ, и҆ ᲂу҆́мретъ ѿ рꙋкѝ є҆гѡ̀, сꙋдо́мъ да ѿмсти́тсѧ:
But if [the servant] continue to live a day or two, let not [the master] be punished; for he is his money.
ἐὰν δὲ διαβιώσῃ ἡμέραν μίαν ἢ δύο, οὐκ ἐκδικηθήσεται· τὸ γὰρ ἀργύριον αὐτοῦ ἐστιν.
а҆́ще же преживе́тъ де́нь є҆ди́нъ и҆лѝ два̀, да не мсти́тсѧ: сребро́ бо є҆гѡ̀ є҆́сть.
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.
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 γυναικός, δώσει μετὰ ἀξιώματος·
А҆́ще же бїю́тсѧ два̀ мꙋ̑жа, и҆ поразѧ́тъ женꙋ̀ непра́зднꙋ, и҆ и҆зы́детъ младе́нецъ є҆ѧ̀ неиз̾ѡбраже́нъ, тщето́ю да ѡ҆тщети́тсѧ: ꙗ҆́коже наложи́тъ мꙋ́жъ жены̀ тоѧ̀, подоба́ющее да ѿда́стъ:
But if it be perfectly formed, he shall give life for life,
ἐὰν δὲ ἐξεικονισμένον ᾖ, δώσει ψυχὴν ἀντὶ ψυχῆς,
а҆́ще же и҆з̾ѡбраже́нъ бꙋ́детъ, да да́стъ дꙋ́шꙋ за дꙋ́шꙋ,
eye for eye, tooth for tooth, hand for hand, foot for foot,
ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος, χεῖρα ἀντὶ χειρός, πόδα ἀντὶ ποδός,
ѻ҆́ко за ѻ҆́ко, зꙋ́бъ за зꙋ́бъ, рꙋ́кꙋ за рꙋ́кꙋ, но́гꙋ за но́гꙋ,
But what parts of the law can I defend as good with a greater confidence than those which heresy has shown such a longing for—as the statute of retaliation, requiring eye for eye, tooth for tooth and stripe for stripe? Now there is not here any smack of permission to mutual injury. There is rather, on the whole, a provision for restraining violence. To a people which was very obdurate and wanting in faith toward God, it might seem tedious and even incredible to expect from God that vengeance which was subsequently to be declared by the prophet: “Vengeance is mine; I will repay, says the Lord.” Therefore, in the meanwhile, the commission of wrong was to be checked by the fear of retribution immediately to happen. So the permission of this retribution was to be the prohibition of provocation. In this way a stop might thus be put to all hot-blooded injury. By the permission of the second the first is prevented by fear. By this deterring of the first the second act of wrong fails to be committed.
Against Marcion 2.18.1
Celsus does not quote any passages from the law which are apparently in contradiction to what stands in the gospel, so that we might compare them. He says, “And to a man who has struck one once one should offer oneself to be struck again.” But we will say that we are aware that “it was said to them of old time, ‘An eye for an eye and a tooth for a tooth,’ ” and that we have read also the words “But I say unto you, to him that strikes you on one cheek offer the other one also.” However, I imagine that Celsus derived some of his vague notions from those who say that the God of the gospel is different from the God of the law and so made remarks like this. I would reply to his objection that the Old Testament also knows the doctrine that to him that strikes you on the right cheek you should offer the other one also. At any rate, it is written in the Lamentations of Jeremiah: “It is good for a man when he bears a yoke in his youth, he will sit alone and in silence when he has taken it on himself. He will give a cheek to the man who smites him and shall be filled with reproaches.” The gospel then does not lay down laws in contradiction to the God of the law, not even if we interpret literally the saying about a blow on the jaw. And neither Moses nor Jesus “is wrong.” Nor did the “Father forget when he sent Jesus the commands which he had given to Moses.” Nor did he “condemn his own laws, and change his mind and send his messenger for the opposite purpose.”
Against Celsus 7.25
Not to exceed due measure in inflicting punishment, lest the requital be greater than the injury—that is the lesser justice of the Pharisees. And it is a high degree of justice, for it would not be easy to find a man who, on receiving a fisticuff, would be content to give only one in return and who, on hearing one word from a reviler, would be content to return one word exactly equivalent. On the contrary, either he exceeds moderation because he is angry, or he thinks that, with regard to one who has inflicted an injury on another, justice demands a penalty greater than the injury suffered by the innocent person. To a great extent, such a spirit is restrained by the law, in which is written the directive, “An eye for an eye” and “A tooth for a tooth.” Moderation is signified by these words, so that the penalty may not be greater than the injury. And this is the beginning of peace. But to have absolutely no wish for any such retribution—that is perfect peace.
On the Lord’s Sermon on the Mount 1.19.56
The law does not forbid the retaliation of wrongs and revenge for injustices when it says, “An eye for an eye, a tooth for a tooth.” Grace wants our patience to be proven by a redoubling of the mistreatment and the blows that come upon us, and it commands us to be ready to endure double hurt when it says, “Whoever strikes you on your right cheek, offer him the other. And to him who wants to contend with you at law and to take away your coat, give him your cloak as well.” The former says that enemies must be hated, but the latter decrees that they are to be loved to such an extent that we must even pray to God continually on their behalf.
Conference 21.32.4
Such an enactment required a man not to injure others. Supposing him to have sustained an injury, his anger at the wrongdoer must not go beyond an equal retribution. But the general bearing of the legal mode of life was by no means pleasing to God. It was even given to those of old time as a schoolmaster, accustoming them little by little to a fitting righteousness and leading them on gently toward the possession of the perfect good. For it is written, “To do what is just is the beginning of the good way”; but finally all perfection is in Christ and his precepts. “For to him that strikes you on the cheek,” he says, “offer also the other.”
Homilies on the Gospel of Luke 29
burning for burning, wound for wound, stripe for stripe.
κατάκαυμα ἀντὶ κατακαύματος, τραῦμα ἀντὶ τραύματος, μώλωπα ἀντὶ μώλωπος.
жже́нїе за жже́нїе, ꙗ҆́звꙋ за ꙗ҆́звꙋ, вре́дъ за вре́дъ.
And if one smite the eye of his man-servant, or the eye of his maid-servant, and put it out, he shall let them go free for their eye’s sake.
ἐὰν δέ τις πατάξῃ τὸν ὀφθαλμὸν τοῦ οἰκέτου αὐτοῦ ἢ τὸν ὀφθαλμὸν τῆς θεραπαίνης αὐτοῦ, καὶ ἐκτυφλώσῃ, ἐλευθέρους ἐξαποστελεῖ αὐτοὺς ἀντὶ τοῦ ὀφθαλμοῦ αὐτῶν.
А҆́ще же кто̀ и҆сткне́тъ ѻ҆́ко рабꙋ̀ своемꙋ̀ и҆лѝ ѻ҆́ко рабы́ни свое́й и҆ ѡ҆слѣпи́тъ, свобѡ́дны да ѿпꙋ́ститъ ѧ҆̀ за ѻ҆́ко и҆́хъ:
And if he should smite out the tooth of his man-servant, or the tooth of his maid-servant, he shall send them away free for their tooth’s sake.
ἐὰν δὲ τὸν ὀδόντα τοῦ οἰκέτου ἢ τὸν ὀδόντα τῆς θεραπαίνης αὐτοῦ ἐκκόψῃ, ἐλευθέρους ἐξαποστελεῖ αὐτοὺς ἀντὶ τοῦ ὀδόντος αὐτῶν.
а҆́ще же зꙋ́бъ рабꙋ̀ своемꙋ̀ и҆лѝ зꙋ́бъ рабѣ̀ свое́й и҆збїе́тъ, свобѡ́дны да ѿпꙋ́ститъ ѧ҆̀ за зꙋ́бъ и҆́хъ.
And if a bull gore a man or woman and they die, the bull shall be stoned with stones, and his flesh shall not be eaten; but the owner of the bull shall be clear.
᾿Εὰν δὲ κερατίσῃ ταῦρος ἄνδρα ἢ γυναῖκα καὶ ἀποθάνῃ, λίθοις λιθοβοληθήσεται ὁ ταῦρος, καὶ οὐ βρωθήσεται τὰ κρέα αὐτοῦ· ὁ δὲ κύριος τοῦ ταύρου ἀθῷος ἔσται.
А҆́ще же во́лъ ᲂу҆боде́тъ мꙋ́жа и҆лѝ женꙋ̀, и҆ ᲂу҆́мретъ, ка́менїемъ да побїе́тсѧ во́лъ то́й, и҆ да не снѣдѧ́тъ мѧ́са є҆гѡ̀, господи́нъ же вола̀ непови́ненъ бꙋ́детъ:
But if the bull should have been given to goring in former time, and men should have told his owner, and he have not removed him, but he should have slain a man or woman, the bull shall be stoned, and his owner shall die also.
ἐὰν δὲ ὁ ταῦρος κερατιστὴς ᾖ πρὸ τῆς χθὲς καὶ πρὸ τῆς τρίτης, καὶ διαμαρτύρωνται τῷ κυρίῳ αὐτοῦ, καὶ μὴ ἀφανίσῃ αὐτόν, ἀνέλῃ δὲ ἄνδρα ἢ γυναῖκα, ὁ ταῦρος λιθοβοληθήσεται καὶ ὁ κύριος αὐτοῦ προσαποθανεῖται.
а҆́ще же во́лъ бодли́въ бꙋ́детъ пре́жде вчера́шнѧгѡ и҆ тре́тїѧгѡ днѐ, и҆ возвѣстѧ́тъ господи́нꙋ є҆гѡ̀, и҆ не заключи́тъ є҆гѡ̀, и҆ ᲂу҆бїе́тъ мꙋ́жа и҆лѝ женꙋ̀: во́лъ ка́менїемъ да побїе́тсѧ, и҆ господи́нъ є҆гѡ̀ кꙋ́пнѡ да ᲂу҆́мретъ:
And if a ransom should be imposed on him, he shall pay for the ransom of his soul as much as they shall lay upon him.
ἐὰν δὲ λύτρα ἐπιβληθῇ αὐτῷ, δώσει λύτρα τῆς ψυχῆς αὐτοῦ ὅσα ἐὰν ἐπιβάλωσιν αὐτῷ.
а҆́ще же ѡ҆́кꙋпъ нало́житсѧ є҆мꙋ̀, да да́стъ ѡ҆́кꙋпъ за дꙋ́шꙋ свою̀, є҆ли́кѡ наложа́тъ є҆мꙋ̀:
And if [the bull] gore a son or daughter, let them do to him according to this ordinance.
ἐὰν δὲ υἱὸν ἢ θυγατέρα κερατίσῃ, κατὰ τὸ δικαίωμα τοῦτο ποιήσωσιν αὐτῷ.
а҆́ще же сы́на и҆лѝ дще́рь ᲂу҆боде́тъ, по семꙋ́ же сꙋдꙋ̀ да сотворѧ́тъ є҆мꙋ̀:
And if the bull gore a man-servant or maid-servant, he shall pay to their master thirty silver didrachmas, and the bull shall be stoned.
ἐὰν δὲ παῖδα κερατίσῃ ὁ ταῦρος ἢ παιδίσκην, ἀργυρίου τριάκοντα δίδραχμα δώσει τῷ κυρίῳ αὐτῶν, καὶ ὁ ταῦρος λιθοβοληθήσεται.
а҆́ще же раба̀ и҆лѝ рабꙋ̀ ᲂу҆боде́тъ во́лъ, сребра̀ три́десѧть дїдра́хмъ да да́стъ господи́нꙋ и҆́хъ, и҆ во́лъ ка́менїемъ да побїе́тсѧ.
And if any one open a pit or dig a cavity in stone, and cover it not, and an ox or an ass fall in there,
ἐὰν δέ τις ἀνοίξῃ λάκκον ἢ λατομήσῃ λάκκον καὶ μὴ καλύψῃ αὐτόν, καὶ ἐμπέσῃ ἐκεῖ μόσχος ἢ ὄνος,
А҆́ще же кто̀ ѿве́рзетъ ꙗ҆́мꙋ и҆лѝ и҆скопа́етъ ꙗ҆́мꙋ и҆ не покры́етъ є҆ѧ̀, и҆ впаде́тсѧ въ ню̀ теле́цъ и҆лѝ ѻ҆слѧ̀,
the owner of the pit shall make compensation; he shall give money to their owner, and the dead shall be his own.
ὁ κύριος τοῦ λάκκου ἀποτίσει· ἀργύριον δώσει τῷ κυρίῳ αὐτῶν, τὸ δὲ τετελευτηκὸς αὐτῷ ἔσται.
господи́нъ ꙗ҆́мы ѿда́стъ (цѣ́нꙋ), сребро̀ да́стъ господи́нꙋ и҆́хъ: ᲂу҆ме́ршее же є҆мꙋ̀ да бꙋ́детъ.
And if any man’s bull gore the bull of his neighbour, and it die, they shall sell the living bull and divide the money, and they shall divide the dead bull.
ἐὰν δὲ κερατίσῃ τινὸς ταῦρος τὸν ταῦρον τοῦ πλησίον καὶ τελευτήσῃ, ἀποδώσονται τὸν ταῦρον τὸν ζῶντα καὶ διελοῦνται τὸ ἀργύριον αὐτοῦ, καὶ τὸν ταῦρον τὸν τεθνηκότα διελοῦνται.
А҆́ще же чі́й во́лъ ᲂу҆боде́тъ вола̀ бли́жнѧгѡ, и҆ ᲂу҆́мретъ, да продадꙋ́тъ вола̀ жива́го, и҆ да раздѣлѧ́тъ цѣ́нꙋ є҆гѡ̀, и҆ вола̀ ᲂу҆ме́ршаго да раздѣлѧ́тъ:
But if the bull be known to have been given to goring in time past, and they have testified to his owner, and he have not removed him, he shall repay bull for bull, but the dead shall be his own.
ἐὰν δὲ γνωρίζηται ὁ ταῦρος ὅτι κερατιστής ἐστι πρὸ τῆς χθὲς καὶ πρὸ τῆς τρίτης ἡμέρας, καὶ διαμεμαρτυρημένοι ὦσι τῷ κυρίῳ αὐτοῦ, καὶ μὴ ἀφανίσῃ αὐτόν, ἀποτίσει ταῦρον ἀντὶ ταύρου, ὁ δὲ τετελευτηκὼς αὐτῷ ἔσται.
а҆́ще же зна́емь є҆́сть во́лъ, ꙗ҆́кѡ бодли́въ є҆́сть пре́жде вчера́шнѧгѡ и҆ тре́тїѧгѡ днѐ, и҆ глаго́лаша господи́нꙋ є҆гѡ̀, и҆ то́й не заключи́тъ є҆гѡ̀: да ѿда́стъ вола̀ за вола̀, ме́ртвый же є҆мꙋ̀ да бꙋ́детъ.
If thou buy a Hebrew servant, six years shall he serve thee, and in the seventh year he shall go forth free for nothing.
ἐὰν κτήσῃ παῖδα ῾Εβραῖον, ἓξ ἔτη δουλεύσει σοι· τῷ δὲ ἑβδόμῳ ἔτει ἀπελεύσεται ἐλεύθερος δωρεάν.
а҆́ще стѧ́жеши раба̀ є҆вре́ина, ше́сть лѣ́тъ да порабо́таетъ тебѣ̀, въ седмо́е же лѣ́то ѿпꙋ́стиши є҆го̀ свобо́дна тꙋ́не: