(Mishnah): If one intended to kill an animal, and killed a person, or he intended to kill a Nochri, and he killed a Yisrael, or he intended other kill a Nefel (stillborn baby) and he killed a viable baby, he is exempt;

If he intended to hit him on his leg, and such a blow on the leg would not have killed him, but he hit him on the heart and it was enough to kill him there, and he died, he is exempt;

If he intended to hit him on his heart, and such a blow on the heart would have killed him, but he hit him on the leg and it was not enough to kill him there, and he died [anyway], he is exempt;

If he intended to hit an adult, and such a blow would not kill an adult, but he hit a minor and it was enough to kill a minor, and he died, he is exempt;

If he intended to hit a minor, and such a blow would kill a minor, but he hit an adult and it was not enough to kill an adult, and he died [anyway], he is exempt.

However, if he intended to hit him on his leg, and such a blow on the leg would kill, but he hit him on the heart and it was enough to kill him, he is liable;

If he intended to hit an adult, and such a blow would kill an adult, but he hit a minor and it was enough to kill a minor, he is liable;

R. Shimon says, even if he intended to kill Reuven and killed Shimon, he is exempt.

Question (Chizkiyah): [It is obvious to me that] if one threw a rock, and it was [forceful] enough to kill, and it killed Reuven and broke Shimon's Kelim, in this case [that he is Chayav Misah] the Torah was Mechadesh [that he does not pay, even though he is liable Misah to one and money to another, like we find regarding Demei Vlados];

Question (Chizkiyah): If one threw a rock, and it was not enough to kill, and it killed Reuven and broke Shimon's Kelim, [what is the law? Here, he is not Chayav Misah!]

Answer: In this [case, when he is Chayav Misah,] the Torah was Mechadesh [that he does not pay], but in this [case, when he is not Chayav Misah] the Torah was not Mechadesh [so he pays]? (He could have asked breaking Reuven's Kelim. Since the previous question was about Shimon's Kelim, he mentioned so also here.)

(R. Shimon): [Our Mishnah] holds like these [Talmidim] of Rebbi's academy, that even if one intended to kill a person, and he killed someone else, he is exempt.

[These Talmidim of] Bei Rebbi hold like R. Nasan;

It was taught in the name of R. Nasan that if one was standing to the side of a group of people, and said "I intend to kill a person" (he is not particular whom he will kill), he is exempt.

(Mishnah): If a murderer became mixed up with others (this will be explained), all are exempt;

R. Yehudah says, we put them in a Kipah (a cell, and precipitate their death).

In all cases that people sentenced to receive different Misos became mixed together, they all receive the lightest Misah (of any of them). If Niskalim became mixed with Nisrafim, R. Shimon says that we stone them, for Sereifah is more stringent;

Chachamim say, we burn them, for Skilah is more stringent.

R. Shimon (to Chachamim): If not that Sereifah is more stringent, it would not be given to a Bas Kohen who was Mezanah!

Chachamim: If not that Skilah is more stringent, it would not be given to blasphemers and idolaters!

If Neheragim became mixed with people sentenced to Chenek (choking), we behead them;

Chachamim say, we choke them.

(Gemara - R. Yochanan): [The Reisha of] our Mishnah discusses a murderer who became mixed with innocent people.

(Reish Lakish): Our Mishnah discusses a murderer who did not have a final verdict who became mixed with a murderer who did not have a final verdict.

(Shmuel): Our Mishnah discusses an ox that became mixed with oxen.

Objection: If our Mishnah discusses an ox among oxen, why [does R. Yehudah says that we put them in a Kipah? This does not fulfill the Mitzvah with any of them! We should stone them all, and fulfill the Mitzvah with the murderer (KORBAN HA'EDAH)! NO'AM YERUSHALAYIM - we ask that it should be Batel, and R. Yehudah should permit eating it .)