father's right to dispose of his offspring. Because of the influence of Stoicism, which did not view the fetus as a person, the Romans did not punish abortion as homicide. Although abortion was commonly accepted in Rome, around 211 CE emperors Septimius Severus and Caracalla banned abortion as infringing on parental rights; temporary exile was the punishment. The 3rd-century legal compilation Pauli sententiae (attributed to Julius Paulus Prudentissimus) wrote: "Those who give an abortifacient or a love potion, and do not do this deceitfully, nevertheless, [because] this sets a bad example, the humiliores [those of a lower status, e.g., freed slaves] will be banned to a mine, and the honestiores [those of higher status, e.g., patricians] will be banned to an island after having forfeited (part of) their property, and if on account of that a woman or man perishes, then they [Pharr: the giver] will receive the death penalty." This seems to refer more to the killing of the woman who takes the abortifacient rather than to the killing of the fetus itself. The Roman jurist Ulpian wrote in the Digest: "An unborn child is considered being born, as far as it concerns his profits." Despite this, abortion continued to be practiced "with little or no sense of shame". Christianity Exodus 21:22 describes a situation in which two men fight and injure a pregnant woman, causing her unborn child to leave her womb. The Masoretic text uses the Hebrew term "veyatse yeladeha" (וְיָצְאוּ יְלָדֶיהָ) to refer to the child coming out; different English versions translate this term either as a "premature birth" or as a "miscarriage". The Spanish translation published by the Sociedad Biblica Catolica Internacional (SOBICAIN) uses the term "aborto", clearly indicating the demise of the fetus. If no additional harm follows, then the perpetrator must pay a fine. Only if there is additional harm must the perpetrator be punished with equal harm (i.e. eye for an eye). Commentators such as Bruce Waltke have presented this verse as evidence that God does not value a fetus as a human being, and/or evidence that a fetus has no soul. C. Everett Koop disagreed with this interpretation. Another Old Testament passage that has been used to argue for divine approval of abortion is Numbers 5:11-31, which describes the test of an unfaithful wife. If a man is suspicious of his wife's fidelity, he would take her to the high priest.