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Thou shalt not kill
Thou shalt not kill (LXX, KJV; Ancient Greek: Οὐ φονεύσεις, romanized: Ou phoneúseis), You shall not murder (NIV, Biblical Hebrew: לֹא תִּרְצָח, romanized: Lo tirṣaḥ) or Do not murder (CSB), is a moral imperative included as one of the Ten Commandments in the Torah.
The imperative not to kill is in the context of unlawful killing resulting in bloodguilt.
The commandment against murder can be viewed as a legal matter governing human relationships, noting that the first four commandments relate strongly to man's duty to God and that the latter six commandments describe duties toward humans. The commandment against murder can also be viewed as based in respect for God himself. "The voice of your brother's blood is crying to me from the ground. And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand." Genesis 4:10–11 (ESV)
The Genesis narrative also portrays the prohibition of shedding innocent blood as an important aspect of God's covenant with Noah.
Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.
— Genesis 9:6 (ESV)
The Torah portrays murder as a capital crime and describes a number of details in the moral understanding and legal implementation of consequences. The Priestly Code allowed the victim's next of kin (avenger of blood) to exact retribution on the suspect; but the accused could seek sanctuary in a city of refuge. The right of the avenger of blood to such revenge ceased, upon the death of the person who was the Jewish High Priest at the time of the crime.
Another verb meaning "to kill, slay, murder, destroy, ruin" is h-r-g, used of Cain slaying Abel in Genesis 4:8. When Cain is driven into exile, complaining that "every one that findeth me shall slay me" in Genesis 4:14, he again uses this verb (h-r-g). Eliezer Segal observes that the Septuagint uses the term harag, and that Augustine of Hippo recognized that this did not extend to wars or capital punishment. Most subsequent translations follow Jerome's Vulgate. While Jerome had access to Jewish scholars, "even the Jewish translators were not unanimous in maintaining a consistent distinctions between the various Hebrew roots."
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Thou shalt not kill
Thou shalt not kill (LXX, KJV; Ancient Greek: Οὐ φονεύσεις, romanized: Ou phoneúseis), You shall not murder (NIV, Biblical Hebrew: לֹא תִּרְצָח, romanized: Lo tirṣaḥ) or Do not murder (CSB), is a moral imperative included as one of the Ten Commandments in the Torah.
The imperative not to kill is in the context of unlawful killing resulting in bloodguilt.
The commandment against murder can be viewed as a legal matter governing human relationships, noting that the first four commandments relate strongly to man's duty to God and that the latter six commandments describe duties toward humans. The commandment against murder can also be viewed as based in respect for God himself. "The voice of your brother's blood is crying to me from the ground. And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand." Genesis 4:10–11 (ESV)
The Genesis narrative also portrays the prohibition of shedding innocent blood as an important aspect of God's covenant with Noah.
Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.
— Genesis 9:6 (ESV)
The Torah portrays murder as a capital crime and describes a number of details in the moral understanding and legal implementation of consequences. The Priestly Code allowed the victim's next of kin (avenger of blood) to exact retribution on the suspect; but the accused could seek sanctuary in a city of refuge. The right of the avenger of blood to such revenge ceased, upon the death of the person who was the Jewish High Priest at the time of the crime.
Another verb meaning "to kill, slay, murder, destroy, ruin" is h-r-g, used of Cain slaying Abel in Genesis 4:8. When Cain is driven into exile, complaining that "every one that findeth me shall slay me" in Genesis 4:14, he again uses this verb (h-r-g). Eliezer Segal observes that the Septuagint uses the term harag, and that Augustine of Hippo recognized that this did not extend to wars or capital punishment. Most subsequent translations follow Jerome's Vulgate. While Jerome had access to Jewish scholars, "even the Jewish translators were not unanimous in maintaining a consistent distinctions between the various Hebrew roots."