Your eye shall not pity him, but you shall purge the innocent blood from Israel that it may go well with you.
Parallel Translations
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Your eye shall not pity him, but you shall purge the innocent blood from Israel that it may go well with you.
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Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee.
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Thine eye shall not pity him, but thou shalt put away the blood of the innocent from Israel, that it may go well with thee.
Cross-references (13)
Passages linked to Deuteronomy 19:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Kings 2:31 The king said to him, “Do as he has said, and fall on him, and bury him; that you may take away the blood, which Joab shed without cause, from me and from my father’s house.
- Deuteronomy 7:2 and when Yahweh your God delivers them up before you, and you strike them, then you shall utterly destroy them. You shall make no covenant with them, nor show mercy to them.
- Deuteronomy 7:16 You shall consume all the peoples whom Yahweh your God shall deliver to you. Your eye shall not pity them. You shall not serve their gods; for that would be a snare to you.
- Deuteronomy 21:9 So you shall put away the innocent blood from among you, when you shall do that which is right in Yahweh’s eyes.
- Numbers 35:33-34 “ ‘So you shall not pollute the land where you live; for blood pollutes the land. No atonement can be made for the land, for the blood that is shed in it, but by the blood of him who shed it. You shall not defile the land which you inhabit, where I dwell; for I, Yahweh, dwell among the children of Israel.’ ”
- 2 Samuel 21:1 There was a famine in the days of David for three years, year after year; and David sought the face of Yahweh. Yahweh said, “It is for Saul, and for his bloody house, because he put the Gibeonites to death.”
- Genesis 9:6 Whoever sheds man’s blood, his blood will be shed by man, for God made man in his own image.
- Leviticus 24:17 “ ‘He who strikes any man mortally shall surely be put to death.
- Leviticus 24:21 He who kills an animal shall make it good; and he who kills a man shall be put to death.
- Deuteronomy 13:8 you shall not consent to him nor listen to him; neither shall your eye pity him, neither shall you spare, neither shall you conceal him;
- Deuteronomy 25:12 then you shall cut off her hand. Your eye shall have no pity.
- 2 Samuel 21:14 They buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the tomb of Kish his father: and they performed all that the king commanded. After that, God answered prayer for the land.
- Ezekiel 16:5 No eye pitied you, to do any of these things to you, to have compassion on you; but you were cast out in the open field, because you were abhorred in the day that you were born.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (5 sources)
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Geneva Bible translators 1599 · Public Domain Then whosoever pardoneth murder, offendeth against the word of…
Then whosoever pardoneth murder, offendeth against the word of God.
Geneva Bible (1599) marginal notes — public domain.
John Gill 1763 · Public Domain Thou shalt not remove thy neighbour's landmark,.... By which…
Thou shalt not remove thy neighbour's landmark,.... By which one man's land is distinguished from another; for so to do is to injure a man's property, and alienate his lands to the use of another, which must be a very great evil, and render those that do it obnoxious to a curse, Deu 27:17.
which they of old have set in thine inheritance, which thou shall inherit in the land that the Lord thy God giveth thee to possess it; the land of Canaan: this is thought to refer to the bounds and limits set in the land by Eleazar and Joshua, and those concerned with them at the division of it; when not only the tribes were bounded; and distinguished by certain marks, but every man's estate, and the possession of every family in every tribe which though not as yet done when this law was made, yet, as it respects future times, might be said to be done of old, whenever there was any transgression of it, which it cannot be supposed would be very quickly done; and it is a law not only binding on the inhabitants of the land of Canaan, but all others, it being agreeably to the light and law of nature, and which was regarded among the Heathens, Pro 22:28.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Haydock's Catholic Bible Commentary 1859 · Public Domain Innocent. Many Latin copies have "guilty blood," noxium. By…
Innocent. Many Latin copies have "guilty blood," noxium. By putting the offender to death, Israel was expiated from the blood which had been shed unjustly. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. Only by such action on the part of…
13. Only by such action on the part of the local authorities and the kinsmen of the murdered man can the guilt of the crime be removed from the whole nation. To this extent the ancient custom of the vendetta is recognised as part of the theocratic system.
thou shalt put away] See on Deu_13:5 (6).
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that it may go well with thee] Another recurrent phrase; Deu_4:40, Deu_5:16; Deu_5:29, etc.
Additional Note: The Vendetta, ‘the one element of jurisprudence in the wild life of the desert,’ springs from, the simple principle of blood for blood, still valid in the law of Israel, Gen_9:6. Its moral effects are twofold and contrary. On the one hand it is a restraint upon manslaughter, the possibilities of vengeance which it lets loose engendering reluctance to take life except in self-defence. On the other, when once a man has been slain, there is no chance of a fair trial for the slayer; though his deed may have been an accident he may have to atone for it with his life; while the excitement of whole families and tribes to avenge it is a fertile source of disorder and of war, which may last and has lasted for a century. The duty of the vendetta extends sometimes to the third sometimes to the fifth degree of kinship, but among the Sinai Arabs to the sixth from the grandfather down (Jennings Bramley, PEFQ 1907, 135). Hence even in the wildest parts of Arabia there arose the right of sanctuary in any tent from which it was claimed, and the respite was used for the investigation of the case, and even in cases of wilful murder for the arrangement of some compromise—financial or otherwise—between the slayer and the kinsmen of the slain. In these negotiations the tribal authorities would often intervene. But even this has been found insufficient to secure order and justice, and wherever a central authority has been established among the Arabs one of its first efforts has been to control and regulate, or even to abolish, the vendetta. For modern examples—the Wahabees, Mohammed ‘Ali, the Russians in the Caucasus and the Sublime Porte—see Von Oppenheim, Vom Mittelmeer zum Pers. Golf. Similarly in Israel. The earlier law (as we have seen) gave sanctuary at every altar of Jehovah. When only the One Altar remained the opportunity came to modify the whole consuetudinary law; the vendetta was not abolished but controlled by the rights of sanctuary in certain accessible cities and by the interference of the local authorities. These provisions, apparently first made by D and elaborated in P, secured a fair trial and the acquittal of the innocent slayer; but they do not allow any such compromise, financial or otherwise, as frequently takes place among the Arabs between the wilful murderer and the kinsmen of his victim. In Israel the wilful murderer must die. Such distinctions of Israel’s system from the customs of her Semitic neighbours, involving as they do both a greater humanity in one direction and a greater severity in the other, are of the highest ethical interest.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 19:13 Purge (literally burn): The only way for the…
19:13 Purge (literally burn): The only way for the land to be free of culpability in matters of homicide was for blood vengeance to be enacted, which would burn out the impurity. See also 13:5; 17:12.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.