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Verse 8. • Dieth of itself.'_This is a general interdiction for all the people, as given elsewhere. No remote reason need be sought for it, as its obvious propriety has recommended it to the adoption of all civilized nations. The Hebrews, however, without any express interdiction, would have been precluded from eating animals which died naturally or from disease, by the operation of that other law which forbade them to eat meat with its blood; that is, which had not been so slaughtered that its blood might be freely discharged. Mohammed, who in these matters mostly followed the law of Moses, allowed an animal apparently dying to be eaten, provided it was slaughtered before its death actually took place; but we do not know whether this would have been tolerated by the law of Moses. Mohammed was, however, also very anxious that animals used for food should be properly slaughtered, so that the blood should be fully discharged. One of his doctrines on this subject is very curious :• Verily, God ordained it as proper to do good in all things, even in killing men and slaying animals; therefore when you kill (a man), do it well; and when you slay an animai, do it properly. That which died from a blow or a fall, he equally interdicted with that which died by itself, and there is no doubt that such also was the intention of Moses. - Torn with beasts.'—This law also is in conformity
EGYPTIAN HUXTSMAX. with our own usages and with those of the Arabians; and perhaps we should not be far wrong in considering the
But then, the difficulty would arise-Whether an animal laws of Mohammed, in these matters, as forming a com
torn and killed by dogs in the chace was to be considered mentary on those of Moses, with whose writings the
fit for food. The instruction on this point, which MohamArabian legislator was intimately conversant. As with
med gave to the great sportsman Adi ibn-Hatim-the son
of the renowned Hatim Tai, whose generosity remains a us, it an animal torn by beasts was found while life re
proverb in the East-is the authority on which Moslems mained, and then properly slaughtered, it might be eaten. Mohammed says generally that whatever died by teeth or
usually act in this case :- When you send your dog in claws might not be used for food, neither an animal gored
pursuit of game, repeat the name of God, as at slaying an to death by a horned beast; and it was doubtless the in
animal. If the dog holds the game for you, and you find tention of the present law to understand torn' in the
it alive, then slay it; but if you find your dog has killed same large sense, not merely restricting it to the case of
it, but not eaten of it, then eat it; but if the dog has eaten of those animals destroyed by wild beasts. In Exod. xxii.
it, do not you eat it, the dog has then kept it for himself. 31, it is directed that meat thus rendered unfit for food,
Again, if you find another dog along with yours, and the should be cast to the dogs. This instruction is different
game killed, do not eat of it; for verily you know not from that concerning the flesh of animals which died of
which of the dogs killed it; and if the other dog killed it,
it might so be that when he was let loose after the game, themselves, which was to be given or sold to strangers-a fact which shews that the neighbouring people were in the
the name of God might not have been repeated.' In anhabit of eating such food. As there seems no obvious
other case it is particularly provided that game killed by reason for this distinction for that which was torn by
the dog of a fire-worshipper should not be eaten. beasts would seem more fit for human food than that
27. · It shall be seven days under the dam.'-The Rabwhich died of itself-the instruction concerning the former
bins think that this command was because the world was would suggest a question, whether the Hebrews were in the
created in seven days, or else that it was for the purpose habit of hunting with dogs like the Egyptians ? We are not that one sabbath might pass over it before it was slain. aware of any text which could be adduced to prove that they
The more likely reason is that the animal was not conwere so. They evidently had dogs; and they probably kept sidered pure or perfect until the eighth day. A similar such of them as were not required for their flocks on much regulation prevailed among the Romans, as we learn from the same terms as the Mohammedans, who do not properly
Pliny, who states that the young of a sheep were not fit for domesticate dogs, nor, in general, appropriate them as in
| sacrifice until the eighth day after their birth, nor of an ox dividual property; but allow them to establish themselves until the thirtieth day. in their streets, and provide in some degree for their wants 28. · Ye shall not kill it and her young both in one day.'and accommodation. But among the Moslems also, | This precept seems to be confined to sacrifices, which were although they certainly regard the dog as not less unclean to be devoid of all appearance of cruelty. The Jews in than the Hebrews considered it, there are dogs trained general understood it as inculcating mercy. Maimonides with great care to assist in the chace. If we reasoned expressly remarks that it was designed to prevent the merely from probabilities, which we are on all occasions slaughter of the young in the presence of the dam, because reluctant to do while illustrating the sacred volume, we this occasions to animals extreme grief; nor is there in this should infer that the Hebrews acted in the same manner; respect a difference between the distress of a man and that for the value of the dog's services in capturing the fleet and of an irrational creature.' This is more than he could well valuable wild animals of the deer kind, which were allowed know; but the explanation is as probable as any that has them for food, must have been very apparent to them. I been offered.
unto your God: it shall be a statute for ever | The feasts of the Lord. 3 The sabbath. 4. The
throughout your generations in all your passover. 9 The sheaf of firstfruits. 15 The feast
dwellings. of Pentecost. 22 Gleanings to be left for the poor. 15'T And ye shall count unto you from 23 The feast of trumpets. 26 The day of atone the morrow after the sabbath, from the day ment. 33 The feast of tabernacles.
that ye brought the sheaf of the wave offering; And the Lord spake unto Moses, saying, seven sabbaths shall be complete :
2 Speak unto the children of Israel, and 16 Even unto the morrow after the seventh say unto them, Concerning the feasts of the sabbath shall ye number fifty days; and ye LORD, which ye shall proclaim to be holy con shall offer a new meat offering unto the vocations, even these are my feasts.
Lord. 3 T 'Six days shall work be done : but the i 17 Ye slıall bring out of your habitations seventh day is the sabbath of rest, an holy two wave loaves of two tenth deals : they shall convocation; ye shall do no work therein : be of fine flour; they shall be baken with it is the sabbath of the Lord in all your leaven ; they are the firstfruits unto the LORD. dwellings.
18 And ye shall offer with the bread seven 4 I These are the feasts of the LORD, even lambs without blemish of the first year, and holy convocations, which ye shall proclaim in one young bullock, and two rams: they shall their seasons.
be for a burnt offering unto the LORD, with 5 “In the fourteenth day of the first month their meat offering, and their drink offerings, at even is the Lord's passover.
even an offering made by fire, of sweet savour 6 And on the fifteenth day of the same unto the LORD. month is the feast of unleavened bread unto 19 Then ye shall sacrifice one kid of the the LORD: seven days ye must eat unleavened goats for a sin offering, and two lambs of the bread.
first year for a sacrifice of peace offerings. 7 In the first day ye shall have an holy 20 And the priest shall wave them with convocation : ye shall do no servile work the bread of the firstfruits for a wave offering therein.
before the Lord, with the two lambs : they · 8 But ye shall offer an offering made by shall be holy to the Lord for the priest. fire unto the LORD seven days : in the seventh 21 And ye shall proclaim on the selfsame day is an holy convocation : ye shall do noday, that it may be an holy convocation unto servile work therein.
you: ye shall do no servile work therein: it 9 1 And the LORD spake unto Moses, | shall be a statute for ever in all your dwellings saying,
throughout your generations. 10 Speak unto the children of Israel, and 22 9 And when ye reap the harvest of your say unto them, When ye be come into the | land, thou shalt not make clean riddance of land which I give unto you, and shall reap the corners of thy field when thou reapest, the harvest thereof, then ye shall bring a 'neither shalt thou gather any gleaning of thy *sheaf“ of the firstfruits of your harvest unto harvest : thou shalt leave them unto the poor, the priest :
and to the stranger : I am the LORD your 11 And he shall wave the sheaf before the God. LORD, to be accepted for you : on the morrow 23 And the LORD spake unto Moses, after the sabbath the priest shall wave it. saying,
12 And ye shall offer that day when ye 24 Speak unto the children of Israel, saywave the sheaf an he lamb without blemish ing, In the 'seventh month, in the first day of of the first year for a burnt offering unto the the month, shall ye have a sabbath, a memoLORD.
rial of blowing of trumpets, an holy convo13 And the meat offering thereof shall be cation. two tenth deals of fine flour mingled with oil, 25 Ye shall do no servile work therein: an offering made by fire unto the Lord for a but ye shall offer an offering made by fire sweet savour : and the drink offering thereof | unto the LORD. shall be of wine, the fourth part of an hin. | 26 | And the Lord spake unto Moses,
14 And ye shall eat neither bread, nor saying, parched corn, nor green ears, until the self- 27 Also on the tenth day of this seventh same day that ye have brought an offering month there shall be a day of atonement : it shall be an holy convocation unto you; and 37 These are the feasts of the LORD, which ye shall afflict your souls, and offer an offering ye shall proclaim to be holy convocations, to made by fire unto the LORD.
| Exod. 20. 9. Dent. 5. 13. Luke 13. 14. * Chap 19. 9.
Deut. 24. 19.
2 Exod. 12, 18. Num. 28. 16.
8 Num. 29..1.
5 Deut. 16. 9.
Or, handful. Jleb. omer,
9 Chap. 16. 30. Num, 29. 7.
offer an offering made by fire unto the LORD, 28 And ye shall do no work in that same a burnt offering, and a meat offering, a sacriday: for it is a day of atonement, to make | fice, and drink offerings, every thing upon his an atonement for you before the LORD your day: God.
38 Beside the sabbaths of the LORD, and 29 For whatsoever soul it be that shall not beside your gifts, and beside all your vows, be afflicted in that same day, he shall be cut and beside all your freewill offerings, which off from among his people.
ye give unto the Lord. 30 And whatsoever soul it be that doeth any 39 Also in the fifteenth day of the seventh work in that same day, the same soul will I month, when ye have gathered in the fruit of destroy from among his people.
the land, ye shall keep a feast unto the LORD 31 Ye shall do no manner of work: it shall seven days : on the first day shall be a sabbath, be a statute for ever throughout your genera and on the eighth day shall be a sabbath. tions in all your dwellings.
40 And ye shall take you on the first day 32 It shall be unto you a sabbath of rest, the 'boughs of goodly trees, branches of palm and ye shall afflict your souls : in the ninth trees, and the boughs of thick trees, and day of the month at even, from even unto willows of the brook; and ye shall rejoice even, shall ye ''celebrate your sabbath. before the Lord your God seven days.
33 | And the LORD spake unto Moses, 41 And ye shall keep it a feast unto the saying,
LORD seven days in the year. It shall be a 34 Speak unto the children of Israel, saying, statute for ever in your generations : ye shall "The fifteenth day of this seventh month shall celebrate it in the seventh month. be the feast of tabernacles for seven days unto 42 Ye shall dwell in booths seven days ; the LORD.
all that are Israelites born shall dwell in 35 On the first day shall be an holy convo- | booths : cation : ye shall do no servile work therein. 43 That your generations may know that I
36 Seven days ye shall offer an offering made the children of Israel to dwell in booths, made by fire unto the LORD: 'on the eighth when I brought them out of the land of Egypt: day shall be an holy convocation unto you; I am the LORD your God. and ye shall offer an offering made by fire unto 44 And Moses declared unto the children the LORD: it is a '3solemn assembly; and ye of Israel the feasts of the LORD. shall do no servile work therein.
10 Heb. rest. 11 Num. 29. 12. 12 John 7. 37. 13 Heb. day of restraint, 14 Heh. fruit.
Verse 10. • A sheaf of the firstfruits of your harvest.' - | three different sickles, and each man conveyed his portion There are several kinds of offerings called • firstfruits,' separately to the court of the temple. There the sheaf, or which it will be well to distinguish. The present is an rather the sheaves, were threshed, and a portion of the offering made immediately before the commencement of grain (about three pints) was winnowed, parched, and the harvest: the next was made after the harvest was ga bruised in a mortar. It was then sprinkled with oil, and thered in, and before any person might lawfully use the an handful of incense thrown upon it; after which the produce. These were both general and national; that is priest waved the offering before the Lord towards the four to say, there was a single offering in the name of all the points of the compass, and then took a portion and threw nation; and besides this, every person was obliged to make it on the fire of the altar. The rest remained his own. an individual offering of firstfruits from the corn and other Every person was, after this ceremony, at liberty to reap produce of his ground. (See note on Deut. xxvi. 2, etc.) and gather in his harvest. The produce of agriculture is The second of these offerings is noticed below. That which so much dependant on circumstances over which man has is now under consideration consisted of a sheaf of barley, not the least control, that the idea is at once obvious and which is ready for the sickle sooner than the wheat, and beautiful, of offering to God the firstfruits of the soil, in which therefore was taken to introduce the whole harvest testimony of gratitude for his goodness. Accordingly we season. This sheaf was gathered on the 15th of the month find, that amongst nearly all people who had, or have, an Nisan (early in April), in the evening, when the first established system of offerings and sacrifices, an offering day of the Passover was ended and the second began. of firstfruits has rarely been omitted. It is useless to mulThree men were then deputed, according to the Jewish tiply instances of a custom almost universally prevalent writers, to go and gather the barley; which was done with under the given circumstances; but it is proper to observe considerable ceremony, and in the presence of a great num that there never was a nation from whom such offerings ber of people from the neighbouring towns, the sheaf being came with such peculiar propriety as from the Hebrews. always gathered in the territory of Jerusalem, after the Any one who carefully considers the Hebrew constitution temple had been erected there. When the deputies arrived I will perceive that God was, not metaphysically but actually, at the appointed place, and after having assured themselves the Great Proprietor of the soil, and that the offerings of that the sun was set, and had obtained formal leave to cut firstfruits were not merely expressions of thankfulness, but the barley, they reaped it out of three different fields, with a sort of rent due to the Proprietor of all. We need not
enter into any proof on this point, as the fact that God was of the Christian fathers think that the institution was to the supreme proprietor, is evinced by the whole texture of commemorate the delivery of the law on Mount Sinai, the Mosaical laws on the subject of land ; so that, for which was attended by the sound of the trumpet. The instance, there was no ultimate proprietor but God, no most general opinion, however, both among Jews and man being allowed to sell or alienate, in perpetuity, the Christians, is, that the observance was instituted to cominheritance of land which the great original proprietor had memorate the creation of the world when the morning granted to him.
stars sang together, and all the sons of God shouted for 16. ' Fifty days.'—This feast, called the Feast of
joy' (Job xxxviii. 7). This opinion has the advantage Weeks,' was one of the three great annual festivals of the
that it may be held in common with any of the others; Jews, and thus called on account of its being seven weeks,
and is not incompatible even with the view which we enor, according to the Hebrew phrase, a week of weeks, from
tertain, which is, that the day, being new year's day, was the first day of the Passover festival. It is also the feast
celebrated by the blowing of trumpets, for much the same of harvest' (Exod. xxiii. 16), that is, of the wheat harvest,
reason that we celebrate the commencement of our new the first fruits of which were offered on this occasion,
year by the ringing of bells, namely, to usher in the year whence it is also called the day of the first fruits' (Num.
by a public notification and with tokens of public rejoicing. xxviii, 26). This offering consisted of 'two loaves of fine
It will be observed that the opinions concerning the creaflour baked with leaven,' to which were added the animal
tion of the world, of the judgment which takes place on sacrifices specified in Lev. xxiii. 18, 19. The primary
that day, and of the intended sacrifice of Isaac, are not object of the festival was undoubtedly to thank God for the
stated as opposite notions, since they are all entertained by blessings of the season. In Deut. xxvi, 5-11, is given the
the modern Jews, whose prayers for the day make frequent beautiful form of thanksgiving which was appointed to be
allusions to all the three circumstances. used on this occasion. It was one of the festivals at which 34. • The feast of tabernacles.'-This is the third of the all the adult males resorted to Jerusalem; and the vastness
three great annual festivals which required the presence of and mingled character of the concourse, in the later years
the people at the place of the sanctuary. Like the other of the Hebrew polity, is alluded to in Acts i. 2, and xx. 16; two, it lasted a week, and commenced on the 15th day of for this is the feast of Pentecost’ of the New Testament,
the month Tishri. Its primary object was for a memorial so memorable for the miraculous outpouring of the Holy of the dwelling of the Israelites in tents, while they wanSpirit, at that season, upon the Apostles and first disciples dered in the wilderness (vv. 42, 43). The continued existof Christ. The Greek name of the festival, Pentecost ence of this institution is well adduced by the Rev. T. H. (slevTnKOOTÝ), is derived from the circumstance of its Horne, among other instances, to prove the credibility of being celebrated on the fiftieth day after the first day of the books of Moses. It is one of several institutions which unleavened bread. The Rabbins call this feast the day have been held sacred by the Jews ever since their appointof the giving of the law,' and believe, as do the modern
ment, and which are solemnly and sacredly observed among Jews, that it was intended, at least in part, to celebrate them to this day; and for these observances it would be that event, which they are perhaps correct in supposing to
impossible to account on any principle but the evidence of have taken place on the fiftieth day from the departure
the facts on which they were founded. This festival will from Egypt and the first passover. The feast seems in
sometimes appear as if its duration was eight days, and to some places to be mentioned as if only the festival of a day:
be called the feast of in-gathering.' But it seems that the it however lasted a week; but the first day only was dis
feast of thanksgiving for the fruits of the vine and of the tinguished by the peculiar solemnities to which we have
other trees, which were gathered about this time of the adverted.
year, was held on a day immediately following the seventh 24. “A memorial of blowing of trumpets.'--This was one or last day of the proper feast of tabernacles, whence the of the new moon days, celebrated with more than ordinary whole eight days seemed to be one feast, and the name of solemnity, on account, probably, of its commencing the either of the two was applied indefinitely to the whole penew year; for the first day of the seventh month of the riod. The in-gathering feast appears to have been the great sacred year was the new year's day of the more ancient and concluding harvest festival, in acknowledgment of the civil year. It is the only one of the new moon days on | plenty which the harvests and gatherings of the past season which servile work is interdicted. It is called the feast had afforded, and its celebration would seem to have been of trumpets :' and we are to understand that the trumpet limited to the eighth day of the collective period which, blowing was greater on this day than on any other of the after this explanation, we shall call generally the feast solemn festivals. The Scripture gives no reason for this of tabernacles. The first day of the feast was kept as a peculiarity, or indeed for the festival itself. Numerous sabbath (v. 39), and during that and the six following days conjectures have been offered to supply the omission. the people were to dwell in booths or huts made of the Many Jewish writers think that the trumpets were blown branches of several sorts of trees, which are particularly in order to awaken men to repentance against the great fast, mentioned in v. 40. What we there render 'goodly trees' or day of expiation, which followed nine days after. But (770 yyetz hadar), the Jews understand of the citron, to this it has been well objected by Bishop Patrick, that which is certainly in its best condition at the time of this the words (anyaga nina; zikron teruah) translated “a me feast; about the second, the palm, there is no question ; morial of blowing of trumpets' in the parallel text, Lev. the third (nay vietz aboth may be understood of any xxiii. 24, properly signifies a memorial of triumph, a thick bushy wood, and is by the Jews considered to denote shouting for joy, the word teruah being never used in the myrtle; the last is allowed to be the willow. This is Scripture but for a sound or shout of rejoicing. The certainly a very beautiful assortment to form temporary opinion most commonly received by the Jews is, that the huts with ; but as a different list is given in the account of trumpets were blown in memory of the intention to offer the great tabernacle feast kept in Nehemiah's time (Neh. Isaac in sacrifice, and the substitution of a ram in his place. | viii, 15), we may conclude with the Karaite Jews, that the On which account they say that the trumpets used on this people were at liberty to employ whatever branches, fit for occasion were made of rams' horns, and they still use such the purpose, they could procure at the place where they in their synagogues under this impression. They also in- | dwelt. "In later times, the Sadducees differed from the form us that a ram's head was eaten on this day for the Pharisees on this subject, the former concluding that the same reason, and also to betoken that the Jews would be booths were to be made with the specified branches, and the head and not the tail. A notion, derived from the the latter holding that these branches were to be carried Mishna, is also entertained that on this day God sits to in procession. Josephus gives the latter sense, which seems determine the events of the following year, and to judge also to have been that which prevailed in the time of our the conduct of men, who pass before him as a flock before Saviour, and is still retained by the modern Jews. They the shepherd; and that the blowing of trumpets is to dis- bear them in their hands, the citron branch in their lett turb Satan when he comes to accuse the Israelites. Some | hand, and the rest together in their right, and go in procession round the reading-desk in their synagogues, singing hosannahs, whence the feast itself, and sometimes even the branches, are called “Hosannah' by the Rabbins. The last day is called “Hosannah Rabbah,' or the great hosannah, when the procession is repeated seven times—the single time of the former days, and the seven of the last day, being intended by them to commemorate an event which did not happen in the time of Moses, namely, the processions around Jericho, at the famous siege of that city, It seems that the ancient Jews did what is scarcely practicable to the Jews dispersed through Europe. They lived in green huts erected on the flat roofs of their houses, in their court-yards, and in the streets and open places, and seem to have passed their time with more external demonstrations of joy than at any other of their festivals. This was particularly the case on the eighth day, which is probably that distinguished by St. John (vii. 37), as the last day, that great day of the feast.' As this festival was held at or immediately after the vintage, and was partly a vintage feast, it gave occasion to the heathen to confound it with their own Bacchanalia, and to represent the Jews as worshippers of Bacchus. What Plutarch says on this subject is interesting, notwithstanding his mistaken inferences, as it gives a clear, and probably a fair, account
of the manner in which the feast was celebrated. He says that in the time of their vintage, the Jews spread tables furnished with all manner of fruits, and lived in booths, generally made of palm and ivy wreathed together, and that they called it the feast of tabernacles. A few days after, he says-probably referring to the last day of the feast-they kept another festival, which manifestly shewed that these observances were in honour of Bacchus; for they carried in their hands boughs of palms, etc., with which they went into the temple, preceded by the Levites, with instruments of music. It is observable that even this heathen philosopher, with all his wish to regard this festival as in honour of the god of wine, was not able to find any thing, in its harmless and social festivities, approxi. mating its observances to the infamous orgies with which the pagan Bacchanalia were celebrated. The manner in which this feast was kept is peculiarly adapted to an Asiatic climate and Eastern habits of life; and we find that the Oriental Jews do still, in some parts, and with various modifications, live during its continuance in a sort of green booth sometimes constructed on the flat roofs of their houses, but more usually in the courts of their dwellings, where they are more secluded from observation.
| 10 | And the son of an Israelitish woman, 1 The oil for the lamps. 6 The shewbrcad. 10 She- whose father was an Egyptian, went out among
lomith's son blasphemeth. 13 The law of blasphemy. | the children of Israel: and this son of the 17 Of murder. 18 Of damage. 23 The blasphemer Israelitish woman and a man of Israel strove is stoned.
together in the camp ; And the LORD spake unto Moses, saying, 11 And the Israelitish woman's son blas
2 Command the children of Israel, that | phemed the name of the LORD, and cursed. they bring unto thee pure oil olive beaten And they brought him unto Moses : (and his for the light, 'to cause the lamps to burn | mother's name was Shelomith, the daughter of continually.
Dibri, of the tribe of Dan :) 3 Without the vail of the testimony, in the 12 And they Sput him in ward, that the tabernacle of the congregation, shall Aaron mind of the Lord might be shewed them. order it from the evening unto the morning 13 And the LORD spake unto Moses, before the LORD continually : it shall be a saying, statute for ever in your generations.
*14 Bring forth him that hath cursed with4 He shall order the lamps upon the pure out the camp; and let all that heard him 'lay candlestick before the LORD continually. their hands upon his head, and let all the
5 | And thou shalt take fine flour, and congregation stone him. bake twelve cakes thereof : two tenth deals 15 And thou shalt speak unto the children shall be in one cake.
of Israel, saying, Whosoever curseth his God 6 And thou shalt set them in two rows, shall bear his sin. six on a row, upon the pure table before the | 16 And he that blasphemeth the name of LORD.
the LORD, he shall surely be put to death, 7 And thou shalt put pure frankincense and all the congregation shall certainly stone upon cach row, that it may be on the bread him : as well the stranger, as he that is born for a memorial, even an offering made by fire in the land, when he blasphemeth the name unto the LORD.
1 of the LORD, shall be put to death. 8 Every sabbath he shall set it in order 1 17 1 And he that 'killeth any man shall before the LORD continually, being taken from surely be put to death. the children of Israel by an everlasting 18 | And he that killeth a beast shall make covenant.
| it good ; ''beast for beast. 9 And it shall be Aaron's and his sons'; 19 And if a man cause a blemish in his *and they shall eat it in the holy place : for it neighbour ; as "he hath done, so shall it be is most holy unto him of the offerings of the done to him ; LORD made by fire by a perpetual statute. 20 Breach for breach, eye for eye, tooth for 1 Heb. to cause to ascend. 2 Exod. 31.8. 3 Exod. 25, 30.
Exod. 29. 33. Chap. 8. 31. Matt, 12. 4. 5 Num. 15. 34. 6 Heb. to expound unto them according to the mouth of the LORD. io Heb. life for life.
7 Deut. 13. 9, and 17. 7.
8 Exod. 21. 12. Deut. 19. 19. . 24. Deut. 19. 21. Matt. 5. 38.
9 Heb. smiteth the life of a man.