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Backslidden Judah went so far as “to slaughter” children as sacrifices to false gods (Ezek.
16:21; 23:39; Isa. 57:5).
(
,
, 2026), “to kill, slay, destroy.” This term is commonly used in modern
Hebrew in its verb and noun forms to express the idea of “killing, slaughter.” The fact
that it is found in the Old Testament some 170 times reflects how commonly this verb
was used to indicate the taking of life, whether animal or human.
B
is found for the
first time in the Old Testament in the Cain and Abel story (Gen. 4:8; also vv. 14-15).
Rarely suggesting premeditated killing or murder, this term generally is used for the
“killing” of animals, including sacrificially, and for ruthless personal violence of man
against man.
B
is not the term used in the sixth commandment (Exod. 20:13; Deut.
5:17). The word there is
, and since it implies premeditated killing, the
commandment is better translated: “Do not murder,” as most modern versions have it.
The word
often means wholesale slaughter, both in battle and after battle
(Num. 31:7-8; Josh. 8:24; 2 Sam. 10:18). The word is only infrequently used of men’s
killing at the command of God. In such instances, the causative form of the common
Hebrew verb for “to die” is commonly found. In general,
refers to violent “killing”
and destruction, sometimes even referring to the “killing” of vines by hail (Ps. 78:47).
(
, 7523), “to kill, murder, slay.” This verb occurs more than 40 times in
the Old Testament, and its concentration is in the Pentateuch.
is rare in rabbinic
Hebrew, and its usage has been increased in modern Hebrew with the exclusive meaning
of “to murder.” Apart from Hebrew, the verb appears in Arabic with the meaning of “to
bruise, to crush.”
occurs primarily in the legal material of the Old Testament. This is not a
surprise, as God’s law included regulations on life and provisions for dealing with the
murderer. The Decalogue gives the general principle in a simple statement, which
contains the first occurrence of the verb: “Thou shalt not kill [murder]” (Exod. 20:13).
Another provision pertains to the penalty: “Whoso killeth any person, the murderer shall
be put to death by the mouth of witnesses …” (Num. 35:30). However, before a person is
put to death, he is assured of a trial.
The Old Testament recognizes the distinction between premeditated murder and
unintentional killing. In order to assure the rights of the manslayer, who unintentionally
killed someone, the law provided for three cities of refuge (Num. 35; Deut. 19; Josh. 20;
21) on either side of the Jordan, to which a manslayer might flee and seek asylum: “…
that the slayer may flee thither, which killeth any person at unawares” (Num. 35:11). The
provision gave the manslayer access to the court system, for he might be “killed” by the
blood avenger if he stayed within his own community (Num. 35:21). He is to be tried
(Num. 35:12), and if he is found to be guilty of unintentional manslaughter, he is required
to stay in the city of refuge until the death of the high priest (Num. 35:28). The severity
of the act of murder is stressed in the requirement of exile even in the case of
unintentional murder. The man guilty of manslaughter is to be turned over to the avenger
of blood, who keeps the right of killing the manslayer if the manslayer goes outside the
territory of the city of refuge before the death of the high priest. On the other hand, if the
manslayer is chargeable with premeditated murder (examples of which are given in Num.