Homicide

How Nave’s arranged it

• ACCIDENTALExodus 21:13Exodus 21:28–32Numbers 35:11–15Numbers 35:22–28Numbers 35:32Deuteronomy 4:41–43Deuteronomy 19:2–10Joshua 20:1–9
• FELONIOUS, OR MURDERGenesis 4:9–12Genesis 9:5Genesis 9:6Genesis 49:7Exodus 20:13Exodus 21:29–32Numbers 35:16–22Numbers 35:30Numbers 35:31Deuteronomy 5:17Deuteronomy 17:6Deuteronomy 21:1–9Deuteronomy 22:8Deuteronomy 27:24Deuteronomy 27:251 Kings 21:192 Chronicles 24:22Job 24:1–25Psalms 5:6Psalms 9:12
• See Conspiracy
• See Fratricide
• See Parricide
• See Patricide
• See Regicide
• See Suicide
• DAVID'S REPENTANCE FOR, AND CONFESSION OF, THE MURDER OF URIAHPsalms 51:1–17
• INSTANCES OF FELONIOUS
• By CainGenesis 4:8
• LamechGenesis 4:23Genesis 4:24

The passages, in Bible order (146)

The same references, sorted Genesis to Revelation. The first 16 are quoted in full; the rest are one click beneath them, book by book.

1. Genesis 4:8

   Then Cain said to his brother Abel, “Let us go out to the field.” And while they were in the field, Cain rose up against his brother Abel and killed him.

   ›Commentary on Genesis 4:82 voices

   “(Verse 8) And Cain said to his brother Abel. It is understood what the Lord said. Therefore, it is superfluous, what is found in the Samaritan and our volume, Let us go to the field.

   “And Cain talked with Abel,.... Or "said", or "spoke unto" him (l); either what the Lord God said to him in the foregoing verses, as Aben Ezra; or he spoke to him in a kind and friendly manner, and thereby got him to take a walk in the field with him.

   Everything gathered on Genesis 4:8→

   Verse page →Original language →

2. Genesis 4:9–12

   And the LORD said to Cain, “Where is your brother Abel?” “I do not know!” he answered. “Am I my brother’s keeper?”

   ›Commentary on Genesis 4:9–121 voice

   To what a shameful pitch of presumptuous impudence had Cain arrived when he could thus insult the Lord God! If it had not been on record in the pages of Inspiration, we might almost have doubted whether a man could speak so impudently when actually conscious that God Himself was addressing Him. Men blaspheme frightfully, but it is usually because they forget God and ignore His Presence. But Cain was conscious that God was speaking to him. He heard Him say, "Where is Abel your brother?"

   Everything gathered on Genesis 4:9–12→

   Verse page →Original language →

3. Genesis 4:11–15

   Now you are cursed and banished from the ground, which has opened its mouth to receive your brother’s blood from your hand.

   ›Commentary on Genesis 4:11–151 voice

   “In the original the word is plural, thy brother's bloods, not only his blood, but the blood of all those that might have descended from him; or the blood of all the seed of the woman, who should, in like manner, seal the truth with their blood. Christ puts all on one score ( Matt. xxiii. 35 ); or because account was kept of every drop of blood shed.

   Everything gathered on Genesis 4:11–15→

   Verse page →Original language →

4. Genesis 4:13–15

   But Cain said to the LORD, “My punishment is greater than I can bear.

   ›Commentary on Genesis 4:13–152 voices

   “My punishment is greater than I can bear - The margin reads, Mine iniquity is greater than that it may be forgiven. The original words, גדול עוני מנשוא gadol avoni minneso, may be translated, Is my crime too great to be forgiven? words which we may presume he uttered on the verge of black despair. It is most probable that עון avon signifies rather the crime than the punishment; in this sense it is used Lev 26:41, Lev 26:43 1Sa 28:10; 2Ki 7:9; and נשא nasa signifies to remit or forgive.

   “There is forgiveness with the God of pardons for the greatest sins and sinners; but those forfeit it who despair of it. Just now Cain made nothing of his sin, but now he is in the other extreme: Satan drives his vassals from presumption to despair. We cannot think too ill of sin, provided we do not think it unpardonable.

   Everything gathered on Genesis 4:13–15→

   Verse page →Original language →

5. Genesis 4:23

   Then Lamech said to his wives: “Adah and Zillah, hear my voice; wives of Lamech, listen to my speech. For I have slain a man for wounding me, a young man for striking me.

   ›Commentary on Genesis 4:232 voices

   “Lamech said unto his wives--This speech is in a poetical form, probably the fragment of an old poem, transmitted to the time of Moses. It seems to indicate that Lamech had slain a man in self-defense, and its drift is to assure his wives, by the preservation of Cain, that an unintentional homicide, as he was, could be in no danger.

   “This passage is extremely obscure. We know not whom he slew, or on what occasion: neither what ground he had to be so confident of the Divine protection.

   Everything gathered on Genesis 4:23→

   Verse page →Original language →

6. Genesis 4:24

   If Cain is avenged sevenfold, then Lamech seventy-sevenfold.”

   ›Commentary on Genesis 4:242 voices

   “Sevenfold vengeance shall be taken for Cain, but for Lamech seventy-sevenfold. Sevenfold vengeance was taken for Cain, as he bore the penalties of fratricide and envy as a wandering fugitive up to the seventh generation.

   Some suppose that Cain was slain by Lamech, and that he survived to this generation that he might suffer a longer punishment. But this is not the case. Lamech evidently committed two murders, from what he says himself, "I have slain a man and a young man," the man to his wounding, and the young man to his hurt. There is a difference between wounding and hurt. And there is a difference between a man and a young man. "If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold."

   Everything gathered on Genesis 4:24→

   Verse page →Original language →

7. Genesis 9:5

   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:

   ›Commentary on Genesis 9:52 voices

   “And He changed the food of men, giving them leave to eat flesh: for from Adam the first-formed until the Flood men ate only of seeds and the fruit of trees, and to eat flesh was not permitted to them.

   “Indeed, I will require your blood, and the blood of your souls from all beasts, and from the hand of man (Gen. IX, 5). He compared it to bestial malice, or rather even accumulated the wickedness of man beyond the ferocity of beasts, by saying: From the hand of the brother of man. Indeed, beasts have nothing in common with us in nature, and they are not bound by any brotherly right. If they harm humans, they harm them as strangers.

   Everything gathered on Genesis 9:5→

   Verse page →Original language →

8. Genesis 9:6

   Whoever sheds the blood of man, by man his blood will be shed; for in His own image God has made mankind.

   ›Commentary on Genesis 9:62 voices

   “Whoso sheddeth man's blood . . . for in the image of God made he man--It is true that image has been injured by the fall, but it is not lost. In this view, a high value is attached to the life of every man, even the poorest and humblest, and an awful criminality is involved in the destruction of it.

   “And He changed the food of men, giving them leave to eat flesh: for from Adam the first-formed until the Flood men ate only of seeds and the fruit of trees, and to eat flesh was not permitted to them.

   Everything gathered on Genesis 9:6→

   Verse page →Original language →

9. Genesis 27:43–45

   So now, my son, obey my voice and flee at once to my brother Laban in Haran.

   Verse page →Original language →

10. Genesis 34:25–31

    Three days later, while they were still in pain, two of Jacob’s sons (Dinah’s brothers Simeon and Levi) took their swords, went into the unsuspecting city, and slaughtered every male.

    ›Commentary on Genesis 34:25–312 voices

    “(Verse 25) And they entered the city diligently, and they killed every male. Because it is read in Greek as ἀσφαλὼς, which means diligently: it is written in Hebrew as Bete (), which means boldly and confidently.

    “On the third day, when they were sore - When the inflammation was at the height, and a fever ensued which rendered the person utterly helpless, and his state critical, Simeon and Levi, the half brothers of Dinah, took each man his sword, probably assisted by that portion of the servants which helped them to take care of the flock, came on the city boldly, בטח betach, securely - without being suspected, and being in no danger of meeting with resistance, and slew all the males.

    Everything gathered on Genesis 34:25–31→

    Verse page →Original language →

11. Genesis 49:7

    Cursed be their anger, for it is strong, and their wrath, for it is cruel! I will disperse them in Jacob and scatter them in Israel.

    ›Commentary on Genesis 49:72 voices

    “Cursed be their anger - Not their persons. We ought always in the expressions of our zeal carefully to distinguish between the sinner and the sin, so as not to love or bless the sin for the sake of the person, nor to hate or curse the person for the sake of the sin.

    “(Verse 7) Cursed be their fury, for it is stubborn; and their anger, for it is harsh. I will divide them in Jacob and scatter them in Israel. For Levi did not receive his own inheritance, but had a few cities to dwell in among all the tribes. As for Simeon, it is written in the Book of Joshua (19) that he did not even receive a portion of land as his own, but received something from the tribe of Judah.

    Everything gathered on Genesis 49:7→

    Verse page →Original language →

12. Exodus 1:16

    “When you help the Hebrew women give birth, observe them on the birthstools. If the child is a son, kill him; but if it is a daughter, let her live.”

    ›Commentary on Exodus 1:162 voices

    “Thus too it has been said that the Pharaoh of Egypt was a type of the devil, in that he cruelly ordered the males to be cast into the Nile and permitted the females to live. So too the devil, ruling over the great Egypt of the world "from Adam unto Moses," made an effort to carry off and destroy the male and rational offspring of the soul in the flood of the passions, while he takes delight in seeing the carnal and sensual offspring increase and multiply.

    “Upon the stools - על האבנים al haobnayim. This is a difficult word, and occurs nowhere else in the Hebrew Bible but in Jer 18:3, where we translate it the potter’s wheels. As אכי signifies a stone, the obnayim has been supposed to signify a stone trough, in which they received and washed the infant as soon as born.

    Everything gathered on Exodus 1:16→

    Verse page →Original language →

13. Exodus 1:22

    Then Pharaoh commanded all his people: “Every son born to the Hebrews you must throw into the Nile, but every daughter you may allow to live.”

    ›Commentary on Exodus 1:222 voices

    “And Pharaoh charged all his people,.... Finding he could not carry his point with the midwives, he gave a general order to all his people everywhere: saying, every son that is born ye shall cast into the river; the river Nile; not every son born in his kingdom, for this would have ruined it in time; but that was born to the Jews, as the Targums of Onkelos and Jonathan; and it is added in the Septuagint version, to the Hebrews: and every daughter ye shall save alive; for the reasons given See Gill on Exo 1:16.

    “Ye shall cast into the river - As the Nile, which is here intended, was a sacred river among the Egyptians, it is not unlikely that Pharaoh intended the young Hebrews as an offering to his god, having two objects in view: 1. To increase the fertility of the country by thus procuring, as he might suppose, a proper and sufficient annual inundation; and 2. To prevent an increase of population among the Israelites, and in process of time procure their entire extermination.

    Everything gathered on Exodus 1:22→

    Verse page →Original language →

14. Exodus 2:12

    After looking this way and that and seeing no one, he struck down the Egyptian and hid his body in the sand.

    ›Commentary on Exodus 2:122 voices

    “He slew the Egyptian - Probably it was one of the Egyptian task-masters, whom he found abusing his Hebrew slave. By special warrant from heaven (which makes not a precedent in ordinary cases) Moses slew the Egyptian, and rescued his oppressed brother.

    “But we must not judge of his action in such a country and age by the standard of law and the notions of right which prevail in our Christian land; and, besides, not only is it not spoken of as a crime in Scripture or as distressing the perpetrator with remorse, but according to existing customs among nomadic tribes, he was bound to avenge the blood of a brother.

    Everything gathered on Exodus 2:12→

    Verse page →Original language →

15. Exodus 20:13

    You shall not murder.

    ›Commentary on Exodus 20:132 voices

    “This doth not forbid our own necessary defense, or the magistrates putting offenders to death; but it forbids all malice and hatred to any, for he that hateth his brother is a murderer, and all revenge arising therefrom; likewise anger and hurt said or done, or aimed to be done in a passion; of this our saviour expounds this commandment, Matt. v, 22.

    “Thou shalt not kill - This commandment, which is general, prohibits murder of every kind. 1. All actions by which the lives of our fellow creatures may be abridged. 2. All wars for extending empire, commerce, etc. 3. All sanguinary laws, by the operation of which the lives of men may be taken away for offenses of comparatively trifling demerit. 4. All bad dispositions which lead men to wish evil to, or meditate mischief against, one another; for, says the Scripture, He that hateth his brother in his heart is a murderer.

    Everything gathered on Exodus 20:13→

    Verse page →Original language →

16. Exodus 21:12

    Whoever strikes and kills a man must surely be put to death.

    ›Commentary on Exodus 21:121 voice

    “The case of murder of a free man and of a bondman. See Exo 21:20 note. The law was afterward expressly declared to relate also to foreigners, Lev 24:17, Lev 24:21-22; compare the marginal references.

    Everything gathered on Exodus 21:12→

    Verse page →Original language →