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Genesis 9:6
Bible Study Resources
Concordances:
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- CondensedParallel Translations
"Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.
Whoever sheds man's blood, by man shall his blood be shed: For in the image of God he made man.
"Whoever kills a human being will be killed by a human being, because God made humans in his own image.
"Whoever sheds human blood, by other humans must his blood be shed; for in God's image God has made humankind."
Whoever sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.
Whoever sheds man's blood, by man will his blood be shed, for in the image of God made he man.
Who euere schedith out mannus blood, his blood schal be sched; for man is maad to the ymage of God.
whoso sheddeth man's blood, by man is his blood shed: for in the image of God hath He made man.
Whoever sheds the blood of man, by man his blood will be shed; for in His own image God has made mankind.
Whoever sheds human blood, by a human being will his own blood be shed; for God made human beings in his image.
Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.
Whoever takes a man's life, by man will his life be taken; because God made man in his image.
Who so sheddeth mans blood, by man shall his blood be shed, for in the image of God made he man.
Whoso sheddeth Man's blood, by Man shall his blood be shed; for in the image of God he hath made Man.
"God made humans to be like himself. So whoever kills a person must be killed by another person.
Whoso sheddeth man's blood, by man shall his blood be shed; for in the image of God made He man.
Who so sheddeth mans blood, by man shall his blood be shed: for in the image of God made he man.
Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.
Whoever takes the life of a man will have his life taken. For God made man to be like Him.
Whoever sheds the blood of a human, by a human shall that person's blood be shed; for in his own image God made humankind.
He that sheddeth man's blood, by man, shall his blood be shed, - For, in the image of God, made he man.
Who so sheadeth mans blood, by man shall his blood be shed: for in the image of God hath he made man.
Whoever sheds the blood of men, by men shall his blood be shed; for man was made in the image of God.
Human beings were made like God, so whoever murders one of them will be killed by someone else.
Whosoever shall shed man’s blood, his blood shall be shed: for man was made to the image of God.
Whoever sheds the blood of man, by man shall his blood be shed; for God made man in his own image.
He that sheds man’s blood, instead of that blood shall his own be shed, for in the image of God I made man.
Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.
Whoever sheds human blood,by humans his blood will be shed,for God made humans in his image.
Whoever sheds man's blood, by man will his blood be shed, for in the image of God made he man.
"As for the one shedding the blood of humankind, by humankind his blood shall be shed, for God made humankind in his own image.
Whoever sheds man's blood, his blood shall be shed by man. For He made man in the image of God.
He that sheddeth mas bloude, his bloude shal be shed by man agayne, for God made man after his owne licknesse.
Whoever sheds human blood, by humans let his blood be shed, Because God made humans in his image reflecting God's very nature. You're here to bear fruit, reproduce, lavish life on the Earth, live bountifully!"
"Whoever sheds human blood, By man his blood shall be shed, For in the image of God He made mankind.
"Whoever sheds man's blood, By man his blood shall be shed; For in the image of God He made man.
If anyone takes a human life, that person's life will also be taken by human hands. For God made human beings in his own image.
"Whoever sheds man's blood, By man his blood shall be shed, For in the image of God He made man.
Whoever sheds man's blood,By man his blood shall be shed,For in the image of GodHe made man.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
by: Exodus 21:12-14, Exodus 22:2, Exodus 22:3, Leviticus 17:4, Leviticus 24:17, Numbers 35:25, 1 Kings 2:5, 1 Kings 2:6, 1 Kings 2:28-34, Matthew 26:52, Romans 13:4, Revelation 13:10
in: Genesis 1:26, Genesis 1:27, Genesis 5:1, Psalms 51:4, James 3:9
Reciprocal: Genesis 3:14 - thou art Genesis 4:14 - that Genesis 27:45 - why Genesis 42:22 - his blood Exodus 2:12 - slew Exodus 20:13 - General Exodus 21:20 - he shall Exodus 21:28 - the ox Numbers 35:16 - the Numbers 35:31 - Moreover Deuteronomy 19:11 - But if any Deuteronomy 19:13 - but thou 1 Samuel 15:33 - As thy sword 1 Samuel 19:4 - sin against 2 Samuel 1:16 - Thy blood 2 Samuel 3:28 - guiltless 2 Samuel 4:11 - require 2 Samuel 12:9 - despised 1 Kings 2:31 - that thou 2 Kings 11:16 - there was she slain 2 Kings 14:5 - that he slew 2 Chronicles 25:3 - he slew 2 Chronicles 33:25 - slew Psalms 51:14 - Deliver Proverbs 28:17 - General Jeremiah 27:5 - made Ezekiel 3:18 - but Ezekiel 16:38 - shed Ezekiel 18:10 - a shedder Jonah 1:14 - let Matthew 5:21 - Thou Matthew 23:35 - upon Luke 11:50 - the blood Acts 28:4 - a murderer 1 Corinthians 11:7 - he is 1 Timothy 1:9 - manslayers
Cross-References
"Behold, You have driven me out this day from the face of the land; and from Your face (presence) I will be hidden, and I will be a fugitive and an [aimless] vagabond on the earth, and whoever finds me will kill me."
This is the book (the written record, the history) of the generations of [the descendants of] Adam. When God created man, He made him in the likeness of God [not physical, but a spiritual personality and moral likeness].
"The fear and the terror of you shall be [instinctive] in every animal of the land and in every bird of the air; and together with everything that moves on the ground, and with all the fish of the sea; they are given into your hand.
"Every moving thing that lives shall be food for you; I give you everything, as I gave you the green plants and vegetables.
"For your lifeblood I will most certainly require an accounting; from every animal [that kills a person] I will require it. And from man, from every man's brother [that is, anyone who murders] I will require the life of man.
"Whoever sheds man's blood [unlawfully], By man (judicial government) shall his blood be shed, For in the image of God He made man.
And God said, "This is the token (visible symbol, memorial) of the [solemn] covenant which I am making between Me and you and every living creature that is with you, for all future generations;
"It shall come about, when I bring clouds over the earth, that the rainbow shall be seen in the clouds,
He also said, "Blessed be the LORD, The God of Shem; And let Canaan be his servant.
"May God enlarge [the land of] Japheth, And let him dwell in the tents of Shem; And let Canaan be his servant."
Gill's Notes on the Bible
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 his life, but now enacts a law, requiring judges to punish murder with death: and which, according to this law, ought never to go unpunished, or have a lesser punishment inflicted for it: the reason follows,
for in the image of God made he man; which, though sadly defaced and obliterated by sin, yet there are such remains of it, as render him more especially the object of the care and providence of God, and give him a superiority to other creatures; and particularly this image, among others, consists in immortality, which the taking away of his life may seem to contradict; however, it is what no man has a right to do.
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 9:6. 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 reason say, that if a man kill another, the loss of his own life is at once the highest penalty he can pay, and an equivalent for his offence as far as civil society is concerned. If the death of the murderer be the highest penalty he can pay for the murder he has committed, then the infliction of this punishment for any minor offence is injustice and cruelty; and serves only to confound the claims of justice, the different degrees of moral turpitude and vice, and to render the profligate desperate: hence the adage so frequent among almost every order of delinquents, "It is as good to be hanged for a sheep as a lamb;" which at once marks their desperation, and the injustice of those penal laws which inflict the highest punishment for almost every species of crime. When shall a wise and judicious legislature see the absurdity and injustice of inflicting the punishment of death for stealing a sheep or a horse, forging a twenty shillings' note, and MURDERING A MAN; when the latter, in its moral turpitude and ruinous consequences, infinitely exceeds the others? * (* On this head the doctor's pious wish has been realized since this paragraph was written - PUBLISHERS)
