the Week of Christ the King / Proper 29 / Ordinary 34
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Genesis 9:5
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And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man.
And surely your blood, [the blood] of your lives, I will require; At the hand of every beast I will require it. And at the hand of man, even at the hand of every man's brother, I will require the life of man.
I will demand blood for life. I will demand the life of any animal that kills a person, and I will demand the life of anyone who takes another person's life.
For your lifeblood I will surely exact punishment, from every living creature I will exact punishment. From each person I will exact punishment for the life of the individual since the man was his relative.
And surely your blood of your lives will I require: at the hand of every beast will I require it: and at the hand of man, at the hand of every man's brother will I require the life of man.
I will surely require your blood of your lives. At the hand of every animal I will require it. At the hand of man, even at the hand of every man's brother, I will require the life of man.
for Y schal seke the blood of youre lyues of the hoond of alle vnresonable beestis and of the hoond of man, of the hoond of man and of hys brother Y schal seke the lijf of man.
`And only your blood for your lives do I require; from the hand of every living thing I require it, and from the hand of man, from the hand of every man's brother I require the life of man;
And surely I will require the life of any man or beast by whose hand your lifeblood is shed. I will demand an accounting from anyone who takes the life of his fellow man:
I created humans to be like me, and I will punish any animal or person that takes a human life. If an animal kills someone, that animal must die. And if a person takes the life of another, that person must be put to death.
I will certainly demand an accounting for the blood of your lives: I will demand it from every animal and from every human being. I will demand from every human being an accounting for the life of his fellow human being.
And surely your blood, the blood of your lives, will I require; at the hand of every beast will I require it: and at the hand of man, even at the hand of every man's brother, will I require the life of man.
And for your blood, which is your life, will I take payment; from every beast I will take it, and from every man will I take payment for the blood of his brother-man.
And surely your blood of your lyues wyl I require: at the hande of euery beast wyll I require it, and at the hand of man, at the hande of mans brother wyll I require the life of man.
And indeed your blood, [the blood] of your lives, will I require: at the hand of every animal will I require it, and at the hand of Man, at the hand of each [the blood] of his brother, will I require the life of Man.
Also, I will demand your blood for your lives. That is, I will demand the life of any person or animal that takes a human life.
And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man's brother, will I require the life of man.
And surely your blood of your liues will I require: at the hand of euery beast will I require it, & at the hand of man, at the hand of euery mans brother will I require the life of man.
And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man.
For sure, I will take the life of every animal and every person for taking a life. I will punish every man's brother for taking the life of man.
For your own lifeblood I will surely require a reckoning: from every animal I will require it and from human beings, each one for the blood of another, I will require a reckoning for human life.
And surely your blood, of your lives, will I require, From the hand of every living creature, will I require it, - and from the hand of man From the hand of each ones brother, will I require the life of man:
For surely I will require your blood, wherein your liues are: at the hand of euery beast will I require it: and at the hand of man, euen at the hand of a mans brother will I require the life of man.
And surely your lifeblood will I f avenge; of every beast will I avenge it, and at the hand of man; and at the hand of a man and his brother will I avenge the life of man.
If anyone takes human life, he will be punished. I will punish with death any animal that takes a human life.
For I will require the blood of your lives at the hand of every beast, and at the hand of man, at the hand of every man, and of his brother, will I require the life of man.
For your lifeblood I will surely require a reckoning; of every beast I will require it and of man; of every man's brother I will require the life of man.
For your blood of your lives will I require at the hand of all wild beasts, and I will require the life of man at the hand of his brother man.
And surely your blood, the blood of your lives, will I require; at the hand of every beast will I require it: and at the hand of man, even at the hand of every man's brother, will I require the life of man.
And I will require a penalty for your lifeblood; I will require it from any animal and from any human; if someone murders a fellow human, I will require that person’s life.
I will surely require your blood of your lives. At the hand of every animal I will require it. At the hand of man, even at the hand of every man's brother, I will require the life of man.
And your lifeblood I will require; from every animal I will require it. And from the hand of humankind, from the hand of each man to his brother I will require the life of humankind.
And surely the blood of your lives I will demand. At the hand of every animal I will demand it, and at the hand of man. I will demand the life of man at the hand of every man's brother.
For the bloude of you wherin youre soule is, wyll I requyre of the hande of all beastes: and the soule of ma wyll I requyre of mans hande, yee euery mans soule of anothers hande.
"But your own lifeblood I will avenge; I will avenge it against both animals and other humans.
"I certainly will require your lifeblood; from every animal I will require it. And from every person, from every man as his brother I will require the life of a person.
Surely for your lifeblood I will demand a reckoning; from the hand of every beast I will require it, and from the hand of man. From the hand of every man's brother I will require the life of man.
"And I will require the blood of anyone who takes another person's life. If a wild animal kills a person, it must die. And anyone who murders a fellow human must die.
"Surely I will require your lifeblood; from every beast I will require it. And from every man, from every man's brother I will require the life of man.
Surely I will require your lifeblood; from every living thing I will require it. And from every man, from each man's brother I will require the life of man.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
every: Exodus 21:12, Exodus 21:28, Exodus 21:29
and at: Genesis 4:9, Genesis 4:10, Leviticus 19:16, Numbers 35:31-33, Deuteronomy 21:1-9, Psalms 9:12, Matthew 23:35
brother: Acts 17:26
Reciprocal: Genesis 4:14 - that Genesis 27:45 - why Genesis 37:21 - not kill him Genesis 42:22 - his blood Genesis 43:9 - of my hand Exodus 20:13 - General Exodus 26:33 - within the veil Leviticus 24:17 - And he Numbers 35:16 - the 2 Samuel 1:16 - Thy blood 2 Samuel 4:11 - require 2 Samuel 12:9 - despised 1 Kings 2:31 - that thou 2 Chronicles 24:22 - The Lord 2 Chronicles 25:3 - he slew 2 Chronicles 33:25 - slew Psalms 10:13 - Thou Ezekiel 3:18 - but Ezekiel 18:10 - a shedder Ezekiel 33:6 - his blood Matthew 5:21 - Thou Luke 11:50 - the blood Acts 28:4 - a murderer 1 Timothy 1:9 - manslayers Revelation 13:10 - he that killeth
Cross-References
And God blessed Noah and his sons and said to them, "Be fruitful and multiply, and fill the earth.
"Now behold, I am establishing My covenant (binding agreement, solemn promise) with you and with your descendants after you
and with every living creature that is with you—the birds, the livestock, and the wild animals of the earth along with you, of everything that comes out of the ark—every living creature of the earth.
Noah lived three hundred and fifty years after the flood.
So all the days of Noah were nine hundred and fifty years, and he died.
"You shall not commit murder (unjustified, deliberate homicide).
"Whoever strikes a man so that he dies must be put to death.
'You shall not go around as a gossip among your people, and you are not to act against the life of your neighbor [with slander or false testimony]; I am the LORD.
For He who avenges blood [unjustly shed] remembers them (His people); He does not forget the cry of the afflicted and abused.
so that on you will come the guilt of all the blood of the righteous shed on earth, from the blood of righteous Abel to the blood of Zechariah [the priest], the son of Berechiah, whom you murdered between the temple and the altar.
Gill's Notes on the Bible
And surely your blood of your lives will I require,.... Or "for surely your blood", c. o and so is a reason of the preceding law, to teach men not to shed human blood; or though, "surely your blood", as Jarchi and Aben Ezra; though God had given them liberty to slay the creatures, and shed their blood, and eat them, yet he did not allow them to shed their own blood, or the blood of their fellow creatures; should they do this, he would surely make inquisition, and punish them for it:
at the hand of every beast will I require it; should a beast kill a man, or be the instrument of shedding his blood, it should be slain for it; not by means of another beast, God so ordering it, as Aben Ezra suggests, but by the hands or order of the civil magistrate; which was to be done partly to show the great regard God has to the life of man, and partly to punish men for not taking more care of their beasts, as well as to be an example to others to be more careful, and to lessen, the number of mischievous creatures:
and at the hand of man, at the hand of every man's brother will I require the life of man; which may be reasonably supposed; for if it is required of a beast, and that is punished for the slaughter of a man, then much more a man himself, that is wilfully guilty of murder; and the rather, since he is by general relation a brother to the person he has murdered, which is an aggravation of his crime: or it may signify, that though he is a brother in the nearest relation, as his crime is the greater, he shall not go unpunished.
o και γαÏ, Sept. "enim", V. L.
Barnes' Notes on the Bible
- The Blessing of Noah
2. ×××¨× moÌraÌ', âfear, reverence, awful deed.â ×ת chat, âdread, breaking of the courage.â
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. âThe fear and dread of you.â These terms give token of a master whose power is dreaded, rather than of a superior whose friendly protection is sought. âInto your hand are they given.â They are placed entirely at the disposal of man.
Genesis 9:3
The grant of sustenance is no longer confined to the vegetable, but extended to the animal kinds, with two solemn restrictions. This explains how fully the animals are handed over to the will of man. They were slain for sacrifice from the earliest times. Whether they were used for food before this time we are not informed. But now âevery creeper that is aliveâ is granted for food. âEvery creeperâ is everything that moves with the body prone to the earth, and therefore in a creeping posture. This seems to describe the inferior animals in contradistinction to man, who walks erect. The phrase âthat is aliveâ seems to exclude animals that have died a natural death from being used as food.
Genesis 9:4
The first restriction on the grant of animal food is thus expressed: âFlesh with its life, its blood, shall ye not eat.â The animal must be slain before any part of it is used for food. And as it lives so long as the blood flows in its veins, the life-blood must be drawn before its flesh may be eaten. The design of this restriction is to prevent the horrid cruelty of mutilating or cooking an animal while yet alive and capable of suffering pain. The draining of the blood from the body is an obvious occasion of death, and therefore the prohibition to eat the flesh with the blood of life is a needful restraint from savage cruelty. It is also intended, perhaps, to teach that the life of the animal, which is in the blood, belongs not to man, but to God himself, who gave it. He makes account of it for atonement in sacrifice; otherwise it is to be poured on the ground and covered with dust Leviticus 17:11-13.
Genesis 9:5-6
The second restriction guards human life. The shedding of human blood is sternly prohibited. âYour blood of your lives.â The blood which belongs to your lives, which constitutes the very life of your corporeal nature. âWill I require.â I, the Lord, will find the murderer out, and exact the penalty of his crime. The very beast that causes the death of man shall be slain. The suicide and the homicide are alike accountable to God for the shedding of manâs blood. The penalty of murder is here proclaimed - death for death. It is an instance of the law of retaliation. This is an axiom of moral equity. He that deprives another of any property is bound to make it good or to suffer the like loss.
The first law promulgated in Scripture was that between Creator and creature. If the creature refuse to the Creator the obedience due, he forfeits all the Creator has given him, and, therefore, his life. Hence, when Cain murdered his brother, he only displayed a new development of that sin which was in him, and, being already condemned to the extreme penalty under the first transgression, had only a minor punishment annexed to his personal crime. And so it continued to be in the antediluvian world. No civil law is on record for the restriction of crime. Cain, indeed, feared the natural vengeance which his conscience told him his sin deserved. But it was not competent in equity for the private individual to undertake the enforcement of the penalties of natural law. So long as the law was between Creator and creature, God himself was not only the sole legislator, but the sole administrator of law.
The second law is that between creature and creature, which is here introduced on the occasion of giving permission to partake of animal food, as the first was published on that of granting the use of vegetable diet. In the former case, God is the administrator of the law, as he is the immediate and sovereign party in the legal compact. In the latter case, man is, by the express appointment of the Lord of all, constituted the executive agent. âBy man shall his blood be shed.â Here, then, is the formal institution of civil government. Here the civil sword is committed to the charge of man. The judgment of death by the executioner is solemnly delegated to man in vindication of human life. This trust is conveyed in the most general terms. âBy man.â The divine legislator does not name the sovereign, define his powers, or determine the law of succession. All these practical conditions of a stable government are left open questions.
The emphasis is laid solely on âman.â On man is impressively laid the obligation of instituting a civil constitution suited to his present fallen condition. On the nation as a body it is an incumbent duty to select the sovereign, to form the civil compact between prince and people, to settle the prerogative of the sovereign and the rights of the subjects, to fix the order of succession, to constitute the legislative, judicial, and administrative bodies, and to render due submission to the constituted authorities. And all these arrangements are to be made according to the principles of Scripture and the light of nature.
The reason why retribution is exacted in the case of man is here also given. âFor in the image of God has he made man.â This points on the one hand to the function of the magistrate, and on the other to the claims of the violated law; and in both respects illustrates the meaning of being created in the image of God. Man resembles God in this, that he is a moral being, judging of right and wrong, endowed with reason and will, and capable of holding and exercising rights. Hence, he is in the first place competent to rule, and on his creation authorized to exercise a mild and moral sway over the inferior creatures. His capacity to govern even among his fellow-men is now recognized. The function of self-government in civil things is now conferred upon man. When duly called to the office, he is declared to be at liberty to discharge the part of a ruler among his fellow-men, and is entitled on the ground of this divine arrangement to claim the obedience of those who are under his sway. He must rule in the Lord, and they must obey in the Lord.
However, in the next place, man is capable of, and has been actually endowed with, rights of property in himself, his children, his industrial products, his purchases, his receipts in the way of gift, and his claims by covenant or promise. He can also recognize such rights in another. When, therefore, he is deprived of anything belonging to him, he is sensible of being wronged, and feels that the wrongdoer is bound to make reparation by giving back what he has taken away, or an equivalent in its place. This is the law of requital, which is the universal principle of justice between the wrongdoer and the wrong-sufferer. Hence, the blood of him who sheds blood is to be shed. And, in setting up a system of human government, the most natural and obvious case is given, according to the manner of Scripture, as a sample of the law by which punishment is to be inflicted on the transgressor in proportion to his crime. The case in point accordingly arises necessarily out of the permission to use animal food, which requires to be guarded on the one hand by a provision against cruelty to animals, and, on the other, by an enactment forbidding the taking away of human life, on the pain of death, by order of the civil magistrate. This case, then, turns out to be the most heinous crime which man can commit against his fellow-man, and strikingly exemplifies the great common principle of retributive justice.
The brute is not a moral being, and has, therefore, no proper rights in itself. Its blood may therefore be shed with impunity. Nevertheless, man, because he is a moral being, owes a certain negative duty to the brute animal, because it is capable of pain. He is not to inflict gratuitous or unnecessary suffering on a being susceptible of such torture. Hence, the propriety of the blood being shed before the flesh is used for food. Life, and therefore the sense of pain, is extinguished when the blood is withdrawn from the veins.
Clarke's Notes on the Bible
Verse Genesis 9:5. Surely your blood - will I require; at the hand of every beast — This is very obscure, but if taken literally it seems to be an awful warning against cruelty to the brute creation; and from it we may conclude that horse-racers, hare-hunters, bull-baiters, and cock-fighters shall be obliged to give an account to God for every creature they have wantonly destroyed. Instead of ××× chaiyah, "beast," the Samaritan reads [Sam. Yod Kaph] chai, "living," any "living creature or person;" this makes a very good sense, and equally forbids cruelty either to men or brutes.
