Genesis 9:6

_WHOSO SHEDDETH MAN'S BLOOD, BY MAN SHALL HIS BLOOD BE SHED: FOR IN THE IMAGE OF GOD MADE HE MAN._ Whoso sheddeth man's blood. The Hebrew verb denotes not to commit homicide, but to kill from premeditation or malice (cf. Genesis 37:22; Ezekiel 14:19). The verb being in the participial form, is to be taken in the widest sense, as denoting every murderer of whatever condition. BY MAN SHALL HIS BLOOD BE SHED. "By man" is emphatic, and therefore is placed in the beginning of the clause. The Septuagint and the Vulgate omit this word entirely. An attempt has been made, by a learned writer against capital punishment, to translate the passage, 'whoso sheddeth man's blood among men, his blood shall be shed,' thus considering the words as containing not a command, but a warning-a d

6._Whoso sheddeth man’s blood _(291) The clause in man which is here added, has the force of amplification. Some expound it, ‘Before witnesses.’ Others refer it to what follows, namely, ‘that by man his blood should be shed.’ (292) But all these interpretations are forced. What I have said must be remembered, that this language rather expresses the atrociousness of the crime; because whosoever kills a man, draws down upon himself the blood and life of his brother. On the whole, they are deceived (in my judgment) who think that a political law, for the punishment of homicides, is here simply intended. Truly I do not deny that the punishment which the laws ordain, and which the judges execute, are founded on this divine sentence; but I say the words are more comprehensive. It is written, ‘Men of blood shall not live out half thei

4-7 The main reason of forbidding the eating of blood, doubtless was because the shedding of blood in sacrifices was to keep the worshippers in mind of the great atonement; yet it seems intended also to check cruelty, lest men, being used to shed and feed upon the blood of animals, should grow unfeeling to them, and be less shocked at the idea of shedding human blood. Man must not take away his own life. Our lives are God's, and we must only give them up when he pleases. If we in any way hasten our own death, we are accountable to God for it. When God requires the life of a man from him that took it away unjustly, the murderer cannot render that, and therefore must render his own instead. One time or other, in this world or in the next, God will discover murders, and punish those murders which are beyond man's power to punish. But there are those who are ministers of God to protect the...

Verse Genesis 9:6. _WHOSO SHEDDETH MAN'S BLOOD, BY MAN SHALL HIS BLOOD_] Hence it appears that whoever kills a man, unless _unwittingly_, as the Scripture expresses it, shall forfeit his own life. A man is accused of the crime of murder; of this crime he is guilty or he is not: if he be guilty of murder he should die; if not, let him be punished according to the demerit of his crime; but for no offence _but murder_ should he lose his life. Taking away the life of another is the highest offence that can be committed against the individual, and against society; and the highest punishment that a man can suffer for such a crime is the loss of his own life. As punishment should be ever proportioned to crimes, so the _highest punishment_ due to the _highest crime_ should not be inflicted for a _minor offence_. The law of God and the eternal dictates of

- The Blessing of Noah 2. מורא _môrā'_, “fear, reverence, awful deed.” חת _chat_, “dread, breaking of the courage.” Noah is saved from the deluge. His life is twice given to him by God. He had found grace in the sight of the Lord, and now he and his family have been graciously accepted when they approached the Lord with burnt-offerings. In him, therefore, the race of man is to be begun anew. Accordingly, as at the beginning, the Lord proceeds to bless him. First. The grant of increase is the same as at first, but expressed in ampler terms. Second. Dominion over the other animals is renewed. But some reluctance on their part to yield obedience is intimated. “The fear and dread of you.” These terms give token of a master whose power is dreaded, rather than of a superior whose friendly protection is sought. “Into your hand are they given.” They

EXPOSITION GENESIS 9:1 AND GOD—_Elohim_, not because belonging to the Elohistic document (Block, Tuch, Colcnso); but rather because throughout this section the Deity is exhibited in his relations to his creatures—BLESSED—a repetition of the primal blessing rendered necessary by the devastation of the Flood (cf. Genesis 1:28)—NOAH AND HIS SONS,—as the new heads of the race,—AND SAID UNTO THEM,—audibly, in contrast to Genesis 8:21, Genesis 8:22, which was not addressed to the patriarch, but spoken by God to himself in his heart, as if inte

WHOSO SHEDDETH MAN'S BLOOD, BY MAN SHALL HIS BLOOD BE SHED,.... That is, he that is guilty of wilful murder shall surely be put to death by the order of the civil magistrate; so the Targum of Jonathan, "by witnesses the judges shall condemn him to death,'' that is, the fact being clearly proved by witnesses, the judges shall condemn "him to death,'' that is, the fact being clearly proved by witnesses, the judges shall pass the sentence of death upon him, and execute it; for this is but the law of retaliation, a just and equitable one, blood for blood, or life for life; though it seems to be the first law of this kind that empowered the civil magistrate to take away life; God, as it is thought, reserving the right and power to himself before, and which, for some reasons, he thought fit not to make use of in the case of Cain, whom he only banished, and suffered not others to take away...

CHAPTER 9 The Earth Replenished _ 1. The divine commission (Genesis 9:1)_ 2. The covenant with Noah (Genesis 9:8) 3. The token of the covenant (Genesis 9:12) 4. The family of Noah (Genesis 9:18) 5. Noah's drunkenness (Genesis 9:20) 6. Noah's prophecy (Genesis 9:25) 7. Noah's death (Genesis 9:28) A new start is made after

From P. The links between Genesis 9:1 and P's creation story are very close; the command to multiply, the dominion of man over the animals, the regulations as to food may be specially mentioned, as well as identities and similarities of phrase and style. A change, however, is made in recognition of the innate qualities of creation which have come to light in the interval. It had not been God's original intention that food should be obtained by slaughter; there is no provision in Genesis 1:29 f. for carnivorous men or beasts. But in the light of history the failure of this ideal is recognised, and now slaughter is permitted for food and the animal creation is inspired with a new dread of man. And at this stage no selection is made of those who are eligible for the purpose; in the widest way every moving thing that has l

IMAGE OF GOD. Hebrew image of _'elohim_ (App-4). See note on Genesis 1:26, and Genesis 3:7. See App-15 for the Laws before Sinai....