Murder

VIEW:29 DATA:01-04-2020

MURDER.—See Crimes, § 7; Refuge [Cities of].
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

In the Scripture view an outrage or sacrilege (Philo, Spec. Leg. 3:15) on God's likeness in man. Gen_9:5-6, "whose sheddeth man's blood, by man shall his blood be shed; for in the image of God made He man." His blood was so sacred that "God requires it (compare Psa_9:12) of every beast"; so the ox that gored man must be killed (Exo_21:28). God's image implies in man a personal, moral, and responsible will. To cut short his day of grace and probation is the greatest wrong to man and insult to his Maker. Cain's punishment God Himself took in hand, dooming him to a life full of fears, remorse, and guilt. His life was temporarily spared, perhaps in order not to impede the natural increase of mankind at the first. But after the flood God delegated thenceforth the murderer's punishment, which is death, to man; life must go for life, blood for blood.
Murder results from the instigation of Satan the "murderer (of Adam's and Eve's souls, and Abel's body) from the beginning" (Joh_8:44). Not only the killer but the hater is a murderer before God (1Jn_3:12; 1Jn_3:15).Even a slave's life sacrificed under the rod entailed death, or some heavy punishment as the judges should decide on the master, unless the slave survived the beating a day or two, when it was presumed the master did not intend to kill him and the loss of his slave was deemed enough punishment (Exo_21:12; Exo_21:20-21). A housebreaker might be killed in the act by night; but if by day he was to be sold, so sacred was life regarded (Exo_22:2-3). The cities of refuge saved the manslayer, but not the murderer, from the blood avenger. (See CITIES OF REFUGE.)
Not even Jehovah's altar could save Joab (1Ki_2:5-6; 1Ki_2:31). Bloodshed in any way, even in war, brought pollution (Num_35:33-34; Deu_21:1-9; 1Ch_28:3, David; 1Ch_22:8). Striking a pregnant woman so as to cause death brought capital punishment. Two witnesses were required before anyone could be put to death for murder, a check on private revenge (Num_35:19-30; Deu_17:6-12; Deu_19:12; Deu_19:17). The sovereign assumed the power of executing or pardoning murderers (2Sa_1:15-16, David and the Amalekite slayer of Saul; 2Sa_13:39; 2Sa_14:7-11, David in respect to Anmon and Absalom; 1Ki_2:34, Solomon and Joab).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

Mule. The law of Moses, while it protected the accidental homicide, defined with additional strictness, the crime of murder. It prohibited compensation or reprieve of the murderer, or his protection, if he took refuge in the refuge city, or even at the altar of Jehovah. Exo_21:12; Exo_21:14; Lev_24:17; Lev_24:21; 1Ki_2:5-6; 1Ki_2:31.
The duty of executing punishment on the murderer is in the law expressly laid on the "revenger of blood;" but the question of guilt was to be previously decided by the Levitical tribunal. In regal times, the duty of execution of justice on a murderer seems to have been assumed, to some extent, by the sovereign, as was also the privilege of pardon. 2Sa_13:39; 2Sa_14:7; 2Sa_14:11; 1Ki_2:34. It was lawful to kill a burglar taken at night in the act, but unlawful to do so after sunrise. Exo_22:2-3.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

Among the Hebrews murder was always punished with death; but involuntary homicide, only by banishment. Cities of refuge were appointed for involuntary manslaughter, whither the slayer might retire and continue in safety till the death of the high priest, Num_35:28. Then the offender was at liberty to return to his own house, if he pleased. A murderer was put to death without remission, and the kinsman of the murdered person might kill him with impunity. Money could not redeem his life: he was dragged away from the altar, if he had there taken refuge. When a dead body was found in the fields of a person slain by a murderer unknown, Moses commanded that the elders and judges of the neighbouring places should resort to the spot, Deu_21:1-8. The elders of the city nearest to it were to take a heifer which had never yet borne the yoke, and were to lead it into some rude and uncultivated place, which had not been ploughed or sowed, where they were to cut its throat. The priests of the Lord, with the elders and magistrates of the city, were to come near the dead body, and, washing their hands over the heifer that had been slain, were to say, “Our hands have not shed this blood, nor have our eyes seen it shed. Lord, be favourable to thy people Israel, and impute not to us this blood, which has been shed in the midst of our country.” This ceremony may inform us how much horror they conceived at the crime of murder; and it shows their fear that God might avenge it on the whole country; which was supposed to contract pollution by the blood spilt in it, unless it were expiated, and avenged on him who had occasioned it, if he could be discovered.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

mûr?der (הרג, hāragh, ?to smite,? ?destroy,? ?kill,? ?slay? (Psa_10:8; Hos_9:13 AV), רצח, rācaḥ, ?to dash to pieces,? ?kill,? especially with premeditation (Num_35:16 and frequently; Job_24:14; Psa_94:6; Jer_7:9; Hos_6:9); φονεύς, phoneús, ?criminal homicide,? from φονεύω, phoneúō, ?to kill,? ?slay?; φόνος, phónos, from φένω, phénō, has the same meaning; ἀνθρωποκτόνος, anthrōpoktónos, ?manslayer,? ?murderer,? is used to designate Satan Joh_8:44 and him that hates his brother 1Jo_3:15; a matricide is designated as μντραλώας, mētralṓas 1Ti_1:9; compare ἀδελφοκτόνος, adelphoktónos, ?fratricidal? (Wisd 10:3).

1. Terms
The plural of φόνος, phónos, ?murders,? occurs in Mat_15:19; Mar_7:21; Gal_5:21 the King James Version; Rev_9:21; compare 2 Macc 4:3, 38; 12:6):

2. The Hebrew Law
The Hebrew law recognized the distinction between willful murder and accidental or justifiable homicide Num_25:16; but in legal language no verbal distinction is made. Murder was always subject to capital punishment (Lev_24:17; compare Gen_9:6). Even if the criminal sought the protection of the sanctuary, he was to be arrested before the altar, and to be punished Exo_21:12, Exo_21:14; Lev_24:17, Lev_24:21; Num_35:16, Num_35:18, Num_35:21, Num_35:31. The Mishna says that a mortal blow intended for another than the victim is punishable with death; but such a provision is not found in the Law. No special mention is made of (a) child murder; (b) parricide; or (c) taking life by poison; but the intention of the law is clear with reference to all these eases Exo_21:15, Exo_21:17; 1Ti_1:9; Mat_15:4. No punishment is mentioned for attempted suicide (compare 1Sa_31:4; 1Ki_16:18; Mat_27:5); yet Josephus says (BJ, III, viii, 5) that suicide was held criminal by the Jews (see also Exo_21:23). An animal known to be vicious must be confined, and if it caused the death of anyone, the animal was destroyed and the owner held guilty of murder Exo_21:29, Exo_21:31. The executioner, according to the terms of the Law, was the ?revenger of blood?; but the guilt must be previously determined by the Levitical tribunal. Strong protection was given by the requirement that at least two witnesses must concur in any capital question Num_35:19-30; Deu_17:6-12; Deu_19:12, Deu_19:17. Under the monarchy the duty of executing justice on a murderer seems to have been assumed to some extent by the sovereign, who also had power to grant pardon 2Sa_13:39; 2Sa_14:7, 2Sa_14:11; 1Ki_2:34. See MANSLAYER.

International Standard Bible Encyclopedia
PRINTER 1915.

Murder
(properly קֶטֶל, which, however, is rendered "slaughter" in the Auth. Ver., from קָטִל, to "kill," φόνος). The criminal law of the Israelites naturally recognised the distinction between wilful murder and accidental or justifiable homicide (Num_25:16 sq.), although in the legislative language itself the word רֹצֵח is used for both kinds of manslaughter (see especially Num_35:26; Deu_19:3, etc.). Murder was invariably visited with capital punishment (Lev_24:17; comp. Gen_9:6), without the possibility of expiation. Mere homicide (the act of בַּשְׁגּגָה מִכָּה נֶפֶשׁ, Num_35:15, or דִעִת רֹצֵחִ אֶתאּרֵעֵהוּ בַּבְלַי, Deu_4:42) was, however, liable to a forfeiture of life according to all ancient national observances. — Winer, 2:105. (See Ewald, Alterthiimer des V. Israel, pages 146-154.) SEE BLOOD- REVENGE.
The principle on which the act of taking the life of a human being was regarded by the Almighty as a capital offence is stated on its highest ground as an outrage-Philo calls it sacrilege-on the likeness of God in man, to be punished even when caused by an animal (Gen_9:5-6, with Bertheau's note; see also Joh_8:44; 1Jn_3:12; 1Jn_3:15; Philo, De Spec. Leg. 3:15, volume 2, page 313). Its secondary or social ground appears to be implied in the direction to replenish the earth which immediately follows (Gen_9:7). The exemption of Cain from capital punishment may thus be regarded by anticipation as founded on the social ground either of expediency or of example (Gen_4:12; Gen_4:15). The postdiluvian command, enlarged and infringed by the practice of blood- revenge, which it seems to some extent to sanction, was limited by the Law of Moses, which, while it protected the accidental homicide, defined with additional strictness the crime of murder. It prohibited compensation or reprieve of the murderer, or his protection if he took refuge in the refuge- city, or even at the altar of Jehovah, a principle which finds an eminent illustration in the case of Joab (Exo_21:12; Exo_21:14; Lev_24:17; Lev_24:21; Num_35:16-18; Num_35:21; Num_35:31; Deu_19:11; Deu_19:13; 2Sa_17:25; 2Sa_20:10; 1Ki_2:5-6; 1Ki_2:31; see Philo, 1.c.; Michaelis, On Laws of Moses, § 132). Bloodshed even in warfare was held to involve pollution (Num_35:33-34; Deu_21:1; Deu_21:9; 1Ch_28:3). Philo says that the attempt to murder deserves punishment equally with actual perpetration; and the Mishna, that a mortal blow intended for another is punishable with death; but no express legislation on this subject is found in the Law (Philo, 1.c.; Mishna, Sanh. 9:2).
No special mention is made in the Law (a) of child murder, (b) of parricide, nor (c) of taking life by poison, but its animus is sufficiently obvious in all these cases (Exo_21:15; Exo_21:17; 1Ti_1:9; Mat_15:4), and the third may perhaps be specially intended under the prohibition of witchcraft (Exo_22:18; see Joseph. Ant. 4:8, 34; Philo, De Spec. Leg. 3:17, volume 2, page 315).
It is not certain whether a master who killed his slave was punished with death (Exo_21:20; Knobel, ad loc.). In Egypt the murder of a slave was punishable with death as an example afortiori in the case of a freeman; and parricide was punished with burning; but child-murder, though regarded as an odious crime, was not punished with death (Diod. Sic. 1:77). The Greeks also, or at least the Athenians, protected the life of the slave (Miiller, Dorians, 3:3, § 4; Wilkinson, Anc. Eg. 2:208, 209).
No punishment is mentioned for suicide attempted (comp. 1Sa_31:4 sq.; 1Ki_16:18; Mat_27:5; see 2Ma_14:41 sq.), nor does any special restriction appear to have attached to the property of the suicide (2Sa_17:23); yet Josephus says (War, 3:8, 5) that suicide was dealt with as crime by the Jews. Striking a pregnant woman so as to cause abortion was punished by a fine; but if it caused her death it was punishable with death (Exo_21:23; Joseph. Ant. 4:8, 33).
If an animal known to be vicious caused the death of any one, not only was the animal destroyed, but the owner also, if he had taken no steps to restrain it, was held guilty of murder (Exo_21:29; Exo_21:31; see Michaelis, § 274, volume 4, pages 234-5).
The duty of executing punishment on the murderer is in the Law expressly laid on the "revenger of blood;" but the question of guilt was to be previously decided by the Levitical tribunal. A strong bar against the licence of private revenge was placed by the provision which required the concurrence of at least two witnesses in any capital question (Num_35:19-30; Deu_17:6-12; Deu_19:12; Deu_19:17). In regal times the duty of execution of justice on a murderer seems to have been assumed to some extent by the sovereign, as well as the privilege of pardon (2Sa_13:39; 2Sa_14:7; 2Sa_14:11 : 1Ki_2:34). During this period also the practice. of assassination became frequent, especially in the kingdom of Israel. Among modes of effecting this object may be mentioned the murder of Benhadad of Damascus by Hazael by means of a wet cloth (1Ki_15:27; 1Ki_16:9; 2Ki_8:15; see Thenius, ad loc.: Jahn, Hist. 1:137; comp. 2Ki_10:7; 2Ki_11:1; 2Ki_11:16; 2Ki_11:20; 2Ki_14:5; 2Ki_15:14; 2Ki_15:25; 2Ki_15:30).
It was lawful to kill a burglar taken at night in the act, but unlawful to do so after sunrise (Exo_22:2-3).
The Koran forbids child-murder, and allows blood revenge, but permits money-compensation for bloodshed (2:21; 4:72; 17:230, ed. Sale). — SEE MANSLAYER.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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