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Murder and the Death Penalty in the Holy Scriptures
The Scriptures strongly condemn the shedding of innocent blood, yet they also preserve ancient legal texts in which death is prescribed as the penalty for certain offences. Understanding this tension requires historical context, a distinction between vengeance and justice, and careful attention to mercy.
The death penalty appears in the Torah within the legal order of ancient Israel for murder and for other offences regarded as extremely serious. These texts cannot, however, be isolated from the wider biblical framework: the same corpus distinguishes intentional murder from accidental death, requires multiple witnesses in capital proceedings, and expressly forbids putting the innocent and righteous to death.
The story of Cain is especially significant. Cain kills Abel and is judged by GOD, yet he is not handed over to vengeance: Genesis 4:15 says that GOD places a sign upon Cain so that no one finding him will kill him. The text does not lessen the gravity of murder; it shows, however, that the response to bloodshed does not automatically become another killing.
Mosaic law also contains important juridical distinctions. Exodus 21:12–14 distinguishes a death that was not premeditated from intentional murder; Numbers 35:30 excludes a capital conviction on the testimony of a single witness; Exodus 23:7 explicitly forbids putting the innocent and righteous to death.
“For I have no pleasure in the death of anyone who dies,” declares the LORD GOD. “Therefore turn back and live.”
— Ezekiel 18:32
In the Christian Scriptures, Jesus recalls the commandment against murder and deepens its interior dimension by connecting violence with anger, contempt and reconciliation. Paul also distinguishes personal vengeance, which he forbids in Romans 12:19, from civil authority described in the following chapter. The Qur’an likewise affirms the sanctity of life, limits vengeance and places the possibility of forgiveness beside proportionate retribution.
This page therefore does not attempt to force a simple formula upon the texts. Its purpose is to show what the sources actually say, preserving both the severe passages and those that call attention to mercy, repentance, judicial prudence and the protection of the innocent.
Editorial criterion. Every table is self-contained: the original-language text, complete transliteration and ASH English text are reproduced in full, verse by verse. No external website is required to complete a column or a translation. References to the textual editions used for philological checking are collected only at the end. Every biblical passage already present on the former English page has been preserved, including Romans 13:8–10 and 1 John 3:11–15.
Hebrew Scriptures
The Torah and the Prophets combine a strong condemnation of murder with rules concerning intention, evidence, proportionality, cities of refuge and protection of the innocent. Alongside texts of penalty stand equally forceful calls to repentance and life.
Genesis 4:6–15
Torah| Original Hebrew | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
6וַיֹּאמֶר יְהוָה, אֶל-קָיִן: לָמָּה חָרָה לָךְ, וְלָמָּה נָפְלוּ פָנֶיךָ. 7הֲלוֹא אִם-תֵּיטִיב, שְׂאֵת, וְאִם לֹא תֵיטִיב, לַפֶּתַח חַטָּאת רֹבֵץ; וְאֵלֶיךָ, תְּשׁוּקָתוֹ, וְאַתָּה, תִּמְשָׁל-בּוֹ. 8וַיֹּאמֶר קַיִן, אֶל-הֶבֶל אָחִיו; וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה, וַיָּקָם קַיִן אֶל-הֶבֶל אָחִיו וַיַּהַרְגֵהוּ. 9וַיֹּאמֶר יְהוָה אֶל-קַיִן, אֵי הֶבֶל אָחִיךָ; וַיֹּאמֶר לֹא יָדַעְתִּי, הֲשֹׁמֵר אָחִי אָנֹכִי. 10וַיֹּאמֶר, מֶה עָשִׂיתָ; קוֹל דְּמֵי אָחִיךָ, צֹעֲקִים אֵלַי מִן-הָאֲדָמָה. 11וְעַתָּה, אָרוּר אָתָּה, מִן-הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת-פִּיהָ, לָקַחַת אֶת-דְּמֵי אָחִיךָ מִיָּדֶךָ. 12כִּי תַעֲבֹד אֶת-הָאֲדָמָה, לֹא-תֹסֵף תֵּת-כֹּחָהּ לָךְ; נָע וָנָד, תִּהְיֶה בָאָרֶץ. 13וַיֹּאמֶר קַיִן, אֶל-יְהוָה: גָּדוֹל עֲוֺנִי, מִנְּשֹׂא. 14הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם, מֵעַל פְּנֵי הָאֲדָמָה, וּמִפָּנֶיךָ, אֶסָּתֵר; וְהָיִיתִי נָע וָנָד, בָּאָרֶץ, וְהָיָה כָל-מֹצְאִי, יַהַרְגֵנִי. 15וַיֹּאמֶר לוֹ יְהוָה, לָכֵן כָּל-הֹרֵג קַיִן, שִׁבְעָתַיִם, יֻקָּם; וַיָּשֶׂם יְהוָה לְקַיִן אוֹת, לְבִלְתִּי הַכּוֹת-אֹתוֹ כָּל-מֹצְאוֹ. |
6vayoʾmer yehvah, ʾel-qayin: lamah ḥarah lakhe, velamah nafelu faneykha. 7haloʾ ʾim-teyṭiyv, seʾet, veʾim loʾ teyṭiyv, lapetaḥ ḥaṭaʾt roveṣ; veʾeleykha, teshuqato, veʾatah, timeshal-bo. 8vayoʾmer qayin, ʾel-hevel ʾaḥiyv; vayehiy biheyotam basadeh, vayaqam qayin ʾel-hevel ʾaḥiyv vayaharegehu. 9vayoʾmer yehvah ʾel-qayin, ʾey hevel ʾaḥiykha; vayoʾmer loʾ yadaʿetiy, hashomer ʾaḥiy ʾanokhiy. 10vayoʾmer, meh ʿasiyta; qol demey ʾaḥiykha, ṣoʿaqiym ʾelay min-haʾadamah. 11veʿatah, ʾarur ʾatah, min-haʾadamah ʾasher paṣetah ʾet-piyha, laqaḥat ʾet-demey ʾaḥiykha miyadekha. 12kiy taʿavod ʾet-haʾadamah, loʾ-tosef tet-koḥah lakhe; naʿ vanad, tiheyeh vaʾareṣ. 13vayoʾmer qayin, ʾel-yehvah: gadol ʿaoniy, minesoʾ. 14hen gerasheta ʾotiy hayom, meʿal peney haʾadamah, umipaneykha, ʾesater; vehayiytiy naʿ vanad, baʾareṣ, vehayah khal-moṣeʾiy, yaharegeniy. 15vayoʾmer lo yehvah, lakhen kal-horeg qayin, shiveʿatayim, yuqam; vayasem yehvah leqayin ʾot, leviletiy hakot-ʾoto kal-moṣeʾo. |
6And the LORD said to Cain, “Why are you angry, and why has your face fallen? 7If you do well, will you not be accepted? But if you do not do well, sin is crouching at the door. Its desire is toward you, but you must rule over it.” 8Cain spoke to Abel his brother. And when they were in the field, Cain rose up against Abel his brother and killed him. 9Then the LORD said to Cain, “Where is Abel your brother?” And he said, “I do not know. Am I my brother’s keeper?” 10And He said, “What have you done? The voice of your brother’s blood cries to Me from the ground. 11And now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand. 12When you work the ground, it shall no longer yield its strength to you. You shall be a wanderer and a fugitive on the earth.” 13And Cain said to the LORD, “My punishment is greater than I can bear. 14Behold, today You have driven me from the face of the ground, and from Your presence I shall be hidden. I shall be a wanderer and a fugitive on the earth, and whoever finds me will kill me.” 15And the LORD said to him, “Therefore, whoever kills Cain, vengeance shall be taken on him sevenfold.” And the LORD placed a sign upon Cain, so that no one finding him would kill him. |
The former page stopped at v.12. Verses 13–15 are retained here because the page itself discusses GOD’s protection of Cain from revenge. The narrative joins condemnation of murder, personal responsibility and a limit upon vengeance. |
Genesis 9:4–7
Torah| Original Hebrew | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
4אַךְ-בָּשָׂר, בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ. 5וְאַךְ אֶת-דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ, מִיַּד כָּל-חַיָּה אֶדְרְשֶׁנּוּ; וּמִיַּד הָאָדָם, מִיַּד אִישׁ אָחִיו--אֶדְרֹשׁ, אֶת-נֶפֶשׁ הָאָדָם. 6שֹׁפֵךְ דַּם הָאָדָם, בָּאָדָם דָּמוֹ יִשָּׁפֵךְ: כִּי בְּצֶלֶם אֱלֹהִים, עָשָׂה אֶת-הָאָדָם. 7וְאַתֶּם, פְּרוּ וּרְבוּ; שִׁרְצוּ בָאָרֶץ, וּרְבוּ-בָהּ. |
4ʾakhe-basar, benafesho damo loʾ toʾkhelu. 5veʾakhe ʾet-dimekhem lenafeshoteykhem ʾederosh, miyad kal-ḥayah ʾedereshenu; umiyad haʾadam, miyad ʾiysh ʾaḥiyv--ʾederosh, ʾet-nefesh haʾadam. 6shofekhe dam haʾadam, baʾadam damo yishafekhe: kiy beṣelem ʾelohiym, ʿasah ʾet-haʾadam. 7veʾatem, peru urevu; shireṣu vaʾareṣ, urevu-vah. |
4But you shall not eat flesh with its life, that is, its blood. 5And surely I will require an accounting for your lifeblood. From every animal I will require it, and from the hand of every human being I will require an accounting for the life of another human being. 6Whoever sheds human blood, by a human being shall that person’s blood be shed; for in the image of GOD He made humankind. 7And you, be fruitful and multiply; increase greatly upon the earth and multiply in it. |
Verse 6 is one of the central texts in discussions of retribution for murder. In its immediate context, the stated ground is the dignity of the human being created in the image of GOD. |
Exodus 20:13 & Deuteronomy 5:17
Torah| Original Hebrew | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
Es 20:13לֹא תִרְצָח. Dt 5:17לֹא תִרְצָח. |
Es 20:13loʾ tireṣaḥ. Dt 5:17loʾ tireṣaḥ. |
13You shall not murder. |
The Hebrew verb רָצַח (rāṣaḥ) primarily denotes unlawful or murderous killing. Many modern translations therefore render the command as “You shall not murder,” rather than treating it as a statement about every possible act described by the broader verb “to kill.” |
Exodus 21:12–17
Torah| Original Hebrew | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
12מַכֵּה אִישׁ וָמֵת, מוֹת יוּמָת. 13וַאֲשֶׁר לֹא צָדָה, וְהָאֱלֹהִים אִנָּה לְיָדוֹ--וְשַׂמְתִּי לְךָ מָקוֹם, אֲשֶׁר יָנוּס שָׁמָּה. 14וְכִי-יָזִד אִישׁ עַל-רֵעֵהוּ, לְהָרְגוֹ בְעָרְמָה--מֵעִם מִזְבְּחִי, תִּקָּחֶנּוּ לָמוּת. 15וּמַכֵּה אָבִיו וְאִמּוֹ, מוֹת יוּמָת. 16וְגֹנֵב אִישׁ וּמְכָרוֹ וְנִמְצָא בְיָדוֹ, מוֹת יוּמָת. 17וּמְקַלֵּל אָבִיו וְאִמּוֹ, מוֹת יוּמָת. |
12makeh ʾiysh vamet, mot yumat. 13vaʾasher loʾ ṣadah, vehaʾelohiym ʾinah leyado--vesametiy lekha maqom, ʾasher yanus shamah. 14vekhiy-yazid ʾiysh ʿal-reʿehu, leharego veʿaremah--meʿim mizebeḥiy, tiqaḥenu lamut. 15umakeh ʾaviyv veʾimo, mot yumat. 16vegonev ʾiysh umekharo venimeṣaʾ veyado, mot yumat. 17umeqalel ʾaviyv veʾimo, mot yumat. |
12Whoever strikes a person so that the person dies shall surely be put to death. 13But if it was not premeditated, and GOD allowed it to happen, I will appoint for you a place to which that person may flee. 14But if a person deliberately attacks a neighbor and kills by treachery, you shall take that person even from My altar to be put to death. 15Whoever strikes father or mother shall surely be put to death. 16Whoever kidnaps a person, whether the victim has been sold or is still found in the kidnapper’s possession, shall surely be put to death. 17Whoever curses father or mother shall surely be put to death. |
The passage distinguishes premeditated killing from a death that was not premeditated and introduces the principle of refuge. The other capital penalties belong to the legal framework of ancient Israel and must be read within that historical and juridical setting. |
Exodus 23:7
Torah| Original Hebrew | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
7מִדְּבַר-שֶׁקֶר, תִּרְחָק; וְנָקִי וְצַדִּיק אַל-תַּהֲרֹג, כִּי לֹא-אַצְדִּיק רָשָׁע. |
7midevar-sheqer, tireḥaq; venaqiy veṣadiyq ʾal-taharog, kiy loʾ-ʾaṣediyq rashaʿ. |
7Keep far from a false accusation, and do not put the innocent and the righteous to death, for I will not justify the wicked. |
The command explicitly protects the innocent from a wrongful death sentence and links judgment to truth. |
Leviticus 24:17–22
Torah| Original Hebrew | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
17וְאִישׁ, כִּי יַכֶּה כָּל-נֶפֶשׁ אָדָם--מוֹת, יוּמָת. 18וּמַכֵּה נֶפֶשׁ-בְּהֵמָה, יְשַׁלְּמֶנָּה--נֶפֶשׁ, תַּחַת נָפֶשׁ. 19וְאִישׁ, כִּי-יִתֵּן מוּם בַּעֲמִיתוֹ--כַּאֲשֶׁר עָשָׂה, כֵּן יֵעָשֶׂה לּוֹ. 20שֶׁבֶר, תַּחַת שֶׁבֶר, עַיִן תַּחַת עַיִן, שֵׁן תַּחַת שֵׁן--כַּאֲשֶׁר יִתֵּן מוּם בָּאָדָם, כֵּן יִנָּתֶן בּוֹ. 21וּמַכֵּה בְהֵמָה, יְשַׁלְּמֶנָּה; וּמַכֵּה אָדָם, יוּמָת. 22מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם, כַּגֵּר כָּאֶזְרָח יִהְיֶה: כִּי אֲנִי יְהוָה, אֱלֹהֵיכֶם. |
17veʾiysh, kiy yakeh kal-nefesh ʾadam--mot, yumat. 18umakeh nefesh-behemah, yeshalemenah--nefesh, taḥat nafesh. 19veʾiysh, kiy-yiten mum baʿamiyto--kaʾasher ʿasah, ken yeʿaseh lo. 20shever, taḥat shever, ʿayin taḥat ʿayin, shen taḥat shen--kaʾasher yiten mum baʾadam, ken yinaten bo. 21umakeh vehemah, yeshalemenah; umakeh ʾadam, yumat. 22mishepaṭ ʾeḥad yiheyeh lakhem, kager kaʾezeraḥ yiheyeh: kiy ʾaniy yehvah, ʾeloheykhem. |
17Whoever strikes and kills a human being shall surely be put to death. 18Whoever kills an animal shall make restitution for it: life for life. 19If anyone injures a neighbor, as that person has done, so shall it be done to that person: 20fracture for fracture, eye for eye, tooth for tooth. As one has inflicted an injury upon another person, so shall the same be imposed. 21Whoever kills an animal shall make restitution for it; but whoever kills a human being shall be put to death. 22You shall have one law for the foreigner and for the native-born, for I am the LORD your GOD. |
The lex talionis establishes proportionality and limits the escalation of revenge. Jewish interpretation also developed rigorous judicial procedures and, in relevant contexts, forms of monetary compensation. |
Numbers 35:29–34
Torah| Original Hebrew | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
29וְהָיוּ אֵלֶּה לָכֶם לְחֻקַּת מִשְׁפָּט, לְדֹרֹתֵיכֶם, בְּכֹל, מוֹשְׁבֹתֵיכֶם. 30כָּל-מַכֵּה-נֶפֶשׁ--לְפִי עֵדִים, יִרְצַח אֶת-הָרֹצֵחַ; וְעֵד אֶחָד, לֹא-יַעֲנֶה בְנֶפֶשׁ לָמוּת. 31וְלֹא-תִקְחוּ כֹפֶר לְנֶפֶשׁ רֹצֵחַ, אֲשֶׁר-הוּא רָשָׁע לָמוּת: כִּי-מוֹת, יוּמָת. 32וְלֹא-תִקְחוּ כֹפֶר, לָנוּס אֶל-עִיר מִקְלָטוֹ, לָשׁוּב לָשֶׁבֶת בָּאָרֶץ, עַד-מוֹת הַכֹּהֵן. 33וְלֹא-תַחֲנִיפוּ אֶת-הָאָרֶץ, אֲשֶׁר אַתֶּם בָּהּ, כִּי הַדָּם, הוּא יַחֲנִיף אֶת-הָאָרֶץ; וְלָאָרֶץ לֹא-יְכֻפַּר, לַדָּם אֲשֶׁר שֻׁפַּךְ-בָּהּ, כִּי-אִם, בְּדַם שֹׁפְכוֹ. 34וְלֹא תְטַמֵּא אֶת-הָאָרֶץ, אֲשֶׁר אַתֶּם יֹשְׁבִים בָּהּ--אֲשֶׁר אֲנִי, שֹׁכֵן בְּתוֹכָהּ: כִּי, אֲנִי יְהוָה--שֹׁכֵן, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל. |
29vehayu ʾeleh lakhem leḥuqat mishepaṭ, ledoroteykhem, bekhol, moshevoteykhem. 30kal-makeh-nefesh--lefiy ʿediym, yireṣaḥ ʾet-haroṣeḥa; veʿed ʾeḥad, loʾ-yaʿaneh venefesh lamut. 31veloʾ-tiqeḥu khofer lenefesh roṣeḥa, ʾasher-huʾ rashaʿ lamut: kiy-mot, yumat. 32veloʾ-tiqeḥu khofer, lanus ʾel-ʿiyr miqelaṭo, lashuv lashevet baʾareṣ, ʿad-mot hakohen. 33veloʾ-taḥaniyfu ʾet-haʾareṣ, ʾasher ʾatem bah, kiy hadam, huʾ yaḥaniyf ʾet-haʾareṣ; velaʾareṣ loʾ-yekhupar, ladam ʾasher shupakhe-bah, kiy-ʾim, bedam shofekho. 34veloʾ teṭameʾ ʾet-haʾareṣ, ʾasher ʾatem yosheviym bah--ʾasher ʾaniy, shokhen betokhah: kiy, ʾaniy yehvah--shokhen, betokhe beney yiseraʾel. |
29These things shall be a statute of judgment for you throughout your generations, wherever you dwell. 30Whoever kills another person shall be put to death as a murderer on the testimony of witnesses; but the testimony of one witness shall not be sufficient to put a person to death. 31You shall accept no ransom for the life of a murderer who is guilty of death; that person shall surely be put to death. 32Nor shall you accept a ransom for one who has fled to a city of refuge, allowing that person to return and live in the land before the death of the high priest. 33You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for blood shed upon the land except by the blood of the one who shed it. 34Therefore do not defile the land in which you dwell, in the midst of which I dwell; for I, the LORD, dwell among the children of Israel. |
The passage does not present only a penalty; it also establishes a crucial evidentiary safeguard: one witness alone is not sufficient for a death sentence. |
Deuteronomy 19:5
Torah| Original Hebrew | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
5וַאֲשֶׁר יָבֹא אֶת-רֵעֵהוּ בַיַּעַר, לַחְטֹב עֵצִים, וְנִדְּחָה יָדוֹ בַגַּרְזֶן לִכְרֹת הָעֵץ, וְנָשַׁל הַבַּרְזֶל מִן-הָעֵץ וּמָצָא אֶת-רֵעֵהוּ וָמֵת: הוּא, יָנוּס אֶל-אַחַת הֶעָרִים-הָאֵלֶּה--וָחָי. |
5vaʾasher yavoʾ ʾet-reʿehu vayaʿar, laḥeṭov ʿeṣiym, venideḥah yado vagarezen likherot haʿeṣ, venashal habarezel min-haʿeṣ umaṣaʾ ʾet-reʿehu vamet: huʾ, yanus ʾel-ʾaḥat heʿariym-haʾeleh--vaḥay. |
5For example, if someone goes into the forest with a neighbor to cut wood, and while swinging the axe to cut down a tree the iron head slips from the handle, strikes the neighbor and causes death, that person may flee to one of these cities and live. |
A concrete example distinguishes accidental death from intentional murder and prevents private vengeance from erasing that distinction. |
Deuteronomy 19:11–15
Torah| Original Hebrew | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
11וְכִי-יִהְיֶה אִישׁ, שֹׂנֵא לְרֵעֵהוּ, וְאָרַב לוֹ וְקָם עָלָיו, וְהִכָּהוּ נֶפֶשׁ וָמֵת; וְנָס, אֶל-אַחַת הֶעָרִים הָאֵל. 12וְשָׁלְחוּ זִקְנֵי עִירוֹ, וְלָקְחוּ אֹתוֹ מִשָּׁם; וְנָתְנוּ אֹתוֹ, בְּיַד גֹּאֵל הַדָּם--וָמֵת. 13לֹא-תָחוֹס עֵינְךָ, עָלָיו; וּבִעַרְתָּ דַם-הַנָּקִי מִיִּשְׂרָאֵל, וְטוֹב לָךְ. 14לֹא תַסִּיג גְּבוּל רֵעֲךָ, אֲשֶׁר גָּבְלוּ רִאשֹׁנִים--בְּנַחֲלָתְךָ, אֲשֶׁר תִּנְחַל, בָּאָרֶץ, אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ. 15לֹא-יָקוּם עֵד אֶחָד בְּאִישׁ, לְכָל-עָוֺן וּלְכָל-חַטָּאת, בְּכָל-חֵטְא, אֲשֶׁר יֶחֱטָא: עַל-פִּי שְׁנֵי עֵדִים, אוֹ עַל-פִּי שְׁלֹשָׁה-עֵדִים--יָקוּם דָּבָר. |
11vekhiy-yiheyeh ʾiysh, soneʾ lereʿehu, veʾarav lo veqam ʿalayv, vehikahu nefesh vamet; venas, ʾel-ʾaḥat heʿariym haʾel. 12veshaleḥu ziqeney ʿiyro, velaqeḥu ʾoto misham; venatenu ʾoto, beyad goʾel hadam--vamet. 13loʾ-taḥos ʿeynekha, ʿalayv; uviʿareta dam-hanaqiy miyiseraʾel, veṭov lakhe. 14loʾ tasiyg gevul reʿakha, ʾasher gavelu riʾshoniym--benaḥalatekha, ʾasher tineḥal, baʾareṣ, ʾasher yehvah ʾeloheykha noten lekha lerishetah. 15loʾ-yaqum ʿed ʾeḥad beʾiysh, lekhal-ʿaon ulekhal-ḥaṭaʾt, bekhal-ḥeṭeʾ, ʾasher yeḥeṭaʾ: ʿal-piy sheney ʿediym, ʾo ʿal-piy sheloshah-ʿediym--yaqum davar. |
11But if a person hates a neighbor, lies in wait, rises against that neighbor and strikes a mortal blow, and then flees to one of these cities, 12the elders of that person’s city shall send and bring the murderer from there and deliver the murderer into the hand of the avenger of blood, so that the murderer may die. 13Your eye shall not pity; you shall remove from Israel the guilt of innocent blood, so that it may go well with you. 14You shall not move your neighbor’s boundary marker, which the ancestors set in the inheritance you will receive in the land that the LORD your GOD is giving you to possess. 15One witness shall not be sufficient against anyone for any crime or sin that may have been committed. A matter shall be established on the testimony of two or three witnesses. |
Verses 14–15 were already present in the former page and are therefore preserved in full. Verse 15 broadens the principle of multiple witnesses, a safeguard especially relevant in the gravest proceedings. |
Ezekiel 18:30–32
Prophets| Original Hebrew | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
30לָכֵן אִישׁ כִּדְרָכָיו אֶשְׁפֹּט אֶתְכֶם, בֵּית יִשְׂרָאֵל--נְאֻם, אֲדֹנָי יְהוִה: שׁוּבוּ וְהָשִׁיבוּ מִכָּל-פִּשְׁעֵיכֶם, וְלֹא-יִהְיֶה לָכֶם לְמִכְשׁוֹל עָוֺן. 31הַשְׁלִיכוּ מֵעֲלֵיכֶם, אֶת-כָּל-פִּשְׁעֵיכֶם אֲשֶׁר פְּשַׁעְתֶּם בָּם, וַעֲשׂוּ לָכֶם לֵב חָדָשׁ, וְרוּחַ חֲדָשָׁה; וְלָמָּה תָמֻתוּ, בֵּית יִשְׂרָאֵל. 32כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת, נְאֻם אֲדֹנָי יְהוִה: וְהָשִׁיבוּ, וִחְיוּ. |
30lakhen ʾiysh kiderakhayv ʾeshepoṭ ʾetekhem, beyt yiseraʾel--neʾum, ʾadonay yehvih: shuvu vehashiyvu mikal-pisheʿeykhem, veloʾ-yiheyeh lakhem lemikheshol ʿaon. 31hasheliykhu meʿaleykhem, ʾet-kal-pisheʿeykhem ʾasher peshaʿetem bam, vaʿasu lakhem lev ḥadash, veruḥa ḥadashah; velamah tamutu, beyt yiseraʾel. 32kiy loʾ ʾeḥepoṣ bemot hamet, neʾum ʾadonay yehvih: vehashiyvu, viḥeyu. |
30Therefore I will judge you, house of Israel, each one according to his ways, declares the LORD GOD. Repent and turn away from all your transgressions, so that iniquity will not become your ruin. 31Cast away from yourselves all the transgressions by which you have transgressed, and make for yourselves a new heart and a new spirit. Why should you die, house of Israel? 32For I take no pleasure in the death of the one who dies, declares the LORD GOD. Therefore turn back and live. |
The center of the passage is not the denial of responsibility, but conversion: GOD does not delight in death and calls people toward life. |
Ezekiel 33:8–9
Prophets| Original Hebrew | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
8בְּאָמְרִי לָרָשָׁע, רָשָׁע מוֹת תָּמוּת, וְלֹא דִבַּרְתָּ, לְהַזְהִיר רָשָׁע מִדַּרְכּוֹ--הוּא רָשָׁע בַעֲוֺנוֹ יָמוּת, וְדָמוֹ מִיָּדְךָ אֲבַקֵּשׁ. 9וְאַתָּה כִּי-הִזְהַרְתָּ רָשָׁע מִדַּרְכּוֹ, לָשׁוּב מִמֶּנָּה, וְלֹא-שָׁב, מִדַּרְכּוֹ--הוּא בַּעֲוֺנוֹ יָמוּת, וְאַתָּה נַפְשְׁךָ הִצַּלְתָּ. |
8beʾameriy larashaʿ, rashaʿ mot tamut, veloʾ dibareta, lehazehiyr rashaʿ midareko--huʾ rashaʿ vaʿaono yamut, vedamo miyadekha ʾavaqesh. 9veʾatah kiy-hizehareta rashaʿ midareko, lashuv mimenah, veloʾ-shav, midareko--huʾ baʿaono yamut, veʾatah nafeshekha hiṣaleta. |
8When I say to the wicked, “O wicked one, you shall surely die,” and you do not speak to warn the wicked to turn from that way, that wicked person shall die for iniquity, but I will require the blood at your hand. 9But if you warn the wicked to turn from the way and that person does not turn, the wicked shall die for iniquity, but you will have delivered your own life. |
The English page already contained the correct passage. It is preserved here in full. In the older Italian counterpart this reference had mistakenly been followed by the text of Leviticus 24:17–22. |
Hosea 4:1–3
Prophets| Original Hebrew | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
1שִׁמְעוּ דְבַר-יְהוָה, בְּנֵי יִשְׂרָאֵל: כִּי רִיב לַיהוָה, עִם-יוֹשְׁבֵי הָאָרֶץ--כִּי אֵין-אֱמֶת וְאֵין-חֶסֶד וְאֵין-דַּעַת אֱלֹהִים, בָּאָרֶץ. 2אָלֹה וְכַחֵשׁ, וְרָצֹחַ וְגָנֹב וְנָאֹף; פָּרָצוּ, וְדָמִים בְּדָמִים נָגָעוּ. 3עַל-כֵּן תֶּאֱבַל הָאָרֶץ, וְאֻמְלַל כָּל-יוֹשֵׁב בָּהּ, בְּחַיַּת הַשָּׂדֶה, וּבְעוֹף הַשָּׁמָיִם; וְגַם-דְּגֵי הַיָּם, יֵאָסֵפוּ. |
1shimeʿu devar-yehvah, beney yiseraʾel: kiy riyv layhvah, ʿim-yoshevey haʾareṣ--kiy ʾeyn-ʾemet veʾeyn-ḥesed veʾeyn-daʿat ʾelohiym, baʾareṣ. 2ʾaloh vekhaḥesh, veraṣoḥa veganov venaʾof; paraṣu, vedamiym bedamiym nagaʿu. 3ʿal-ken teʾeval haʾareṣ, veʾumelal kal-yoshev bah, beḥayat hasadeh, uveʿof hashamayim; vegam-degey hayam, yeʾasefu. |
1Hear the word of the LORD, children of Israel, for the LORD has a controversy with the inhabitants of the land: there is no faithfulness, no mercy and no knowledge of GOD in the land. 2There is swearing and lying, murder and stealing and adultery; all boundaries are broken, and bloodshed follows bloodshed. 3Therefore the land mourns, and all who dwell in it languish, together with the beasts of the field and the birds of the heavens; even the fish of the sea are taken away. |
Violence is presented as part of a wider moral crisis: falsehood, theft, adultery and bloodshed tear apart the fabric of the community. |
Proverbs 6:16–19
Wisdom| Original Hebrew | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
16שֶׁשׁ-הֵנָּה, שָׂנֵא יְהוָה; וְשֶׁבַע, תּוֹעֲבַת נַפְשׁוֹ. 17עֵינַיִם רָמוֹת, לְשׁוֹן שָׁקֶר; וְיָדַיִם, שֹׁפְכוֹת דָּם-נָקִי. 18לֵב--חֹרֵשׁ, מַחְשְׁבוֹת אָוֶן; רַגְלַיִם מְמַהֲרוֹת, לָרוּץ לָרָעָה. 19יָפִיחַ כְּזָבִים, עֵד שָׁקֶר; וּמְשַׁלֵּחַ מְדָנִים, בֵּין אַחִים. |
16shesh-henah, saneʾ yehvah; veshevaʿ, toʿavat nafesho. 17ʿeynayim ramot, leshon shaqer; veyadayim, shofekhot dam-naqiy. 18lev--ḥoresh, maḥeshevot ʾaven; ragelayim memaharot, laruṣ laraʿah. 19yafiyḥa kezaviym, ʿed shaqer; umeshaleḥa medaniym, beyn ʾaḥiym. |
16Six things the LORD hates, indeed seven are an abomination to Him: 17haughty eyes, a lying tongue, and hands that shed innocent blood, 18a heart that devises wicked plans, feet that hurry to run toward evil, 19a false witness who breathes out lies, and one who sows discord among brothers. |
The condemnation of shedding innocent blood appears among attitudes and actions that corrupt justice and communal life. |
Christian Scriptures
Jesus recalls the prohibition of murder but also carries the reflection toward the inner roots of violence and toward reconciliation. The apostolic writings distinguish private vengeance, public authority and the command to love one’s neighbor.
Matthew 5:21–26
Gospel| Original Greek | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
21Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δ’ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 22ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δ’ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δ’ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 23ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 24ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 25ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετ’ αὐτοῦ ἐν τῇ ὁδῷ· μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 26ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. |
21ēkoysate oti errethē tois archaiois oy phoneyseis· os d’ an phoneysē, enochos estai tē krisei. 22egō de legō ymin oti pas o orgizomenos tō adelphō aytoy enochos estai tē krisei· os d’ an eipē tō adelphō aytoy raka, enochos estai tō synedriō· os d’ an eipē mōre, enochos estai eis tēn geennan toy pyros. 23ean oyn prospherēs to dōron soy epi to thysiastērion kakei mnēsthēs oti o adelphos soy echei ti kata soy, 24aphes ekei to dōron soy emprosthen toy thysiastērioy kai ypage prōton diallagēthi tō adelphō soy, kai tote elthōn prosphere to dōron soy. 25isthi eynoōn tō antidikō soy tachy eōs otoy ei met’ aytoy en tē odō· mē pote se paradō o antidikos tō kritē, kai o kritēs tō ypēretē, kai eis phylakēn blēthēsē· 26amēn legō soi, oy mē exelthēs ekeithen eōs an apodōs ton eschaton kodrantēn. |
21You have heard that it was said to those of old, “You shall not murder,” and, “Whoever murders shall be liable to judgment.” 22But I say to you that everyone who is angry with a brother or sister shall be liable to judgment; whoever says, “Raca,” shall be answerable to the council; and whoever says, “You fool,” shall be in danger of the fire of Gehenna. 23Therefore, if you are bringing your gift to the altar and there remember that your brother or sister has something against you, 24leave your gift there before the altar. First go and be reconciled with your brother or sister; then come and offer your gift. 25Come to terms quickly with your adversary while you are still on the way together, lest the adversary hand you over to the judge, and the judge to the officer, and you be cast into prison. 26Truly I tell you, you will not come out from there until you have paid the last coin. |
Jesus does not limit the teaching to the final act of murder; He also brings anger, contempt and reconciliation into view. |
Matthew 15:18–19
Gospel| Original Greek | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
18τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόματος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρωπον. 19ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι. |
18ta de ekporeyomena ek toy stomatos ek tēs kardias exerchetai, kakeina koinoi ton anthrōpon. 19ek gar tēs kardias exerchontai dialogismoi ponēroi, phonoi, moicheiai, porneiai, klopai, pseydomartyriai, blasphēmiai. |
18But the things that come out of the mouth come from the heart, and these are what defile a person. 19For out of the heart come evil thoughts, murders, adulteries, sexual immoralities, thefts, false testimonies and slanders. |
Murder is placed among evils that arise from the heart: the moral dimension precedes and accompanies the juridical one. |
Matthew 26:52–54
Gospel| Original Greek | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
52τότε λέγει αὐτῷ ὁ Ἰησοῦς Ἀπόστρεψον τὴν μάχαιράν σου εἰς τὸν τόπον αὐτῆς· πάντες γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρῃ ἀπολοῦνται. 53ἢ δοκεῖς ὅτι οὐ δύναμαι παρακαλέσαι τὸν Πατέρα μου, καὶ παραστήσει μοι ἄρτι πλείω δώδεκα λεγιῶνας ἀγγέλων; 54πῶς οὖν πληρωθῶσιν αἱ γραφαὶ ὅτι οὕτως δεῖ γενέσθαι; |
52tote legei aytō o iēsoys apostrepson tēn machairan soy eis ton topon aytēs· pantes gar oi labontes machairan en machairē apoloyntai. 53ē dokeis oti oy dynamai parakalesai ton patera moy, kai parastēsei moi arti pleiō dōdeka legiōnas aggelōn; 54pōs oyn plērōthōsin ai graphai oti oytōs dei genesthai; |
52Then Jesus said to him, “Put your sword back in its place, for all who take the sword will perish by the sword. 53Do you think that I cannot appeal to My FATHER, and He would at once provide Me with more than twelve legions of angels? 54But how then would the Scriptures be fulfilled, that it must happen in this way?” |
The passage belongs to the setting of Jesus’ arrest and rejects the disciple’s use of the sword in that situation. Christian traditions have differed in how broadly they apply this statement. |
Romans 12:19
Apostolic Letters| Original Greek | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
19μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον τῇ ὀργῇ· γέγραπται γάρ Ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει Κύριος. |
19mē eaytoys ekdikoyntes, agapētoi, alla dote topon tē orgē· gegraptai gar emoi ekdikēsis, egō antapodōsō, legei kyrios. |
19Beloved, do not avenge yourselves, but leave room for the wrath of GOD; for it is written, “Vengeance is Mine; I will repay,” says the LORD. |
The text forbids personal vengeance and leaves ultimate retribution to GOD. It should be distinguished from the next chapter, which addresses civil authority. |
Romans 13:4
Apostolic Letters| Original Greek | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
4Θεοῦ γὰρ διάκονός ἐστιν σοὶ εἰς τὸ ἀγαθόν. ἐὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ· οὐ γὰρ εἰκῇ τὴν μάχαιραν φορεῖ· Θεοῦ γὰρ διάκονός ἐστιν, ἔκδικος εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι. |
4theoy gar diakonos estin soi eis to agathon. ean de to kakon poiēs, phoboy· oy gar eikē tēn machairan phorei· theoy gar diakonos estin, ekdikos eis orgēn tō to kakon prassonti. |
4For the authority is a servant of GOD for your good. But if you do evil, be afraid, for it does not bear the sword without purpose; it is a servant of GOD, an agent of judgment against the one who practices evil. |
The “sword” has been read as a symbol of the coercive power of public authority and, by some interpreters, as including capital punishment. The verse alone does not settle modern questions of procedure, judicial error, proportionality and mercy. |
Romans 13:8–10
Apostolic Letters| Original Greek | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
8Μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀλλήλους ἀγαπᾷν· ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν. 9τὸ γάρ Οὐ μοιχεύσεις, Οὐ φονεύσεις, Οὐ κλέψεις, Οὐκ ἐπιθυμήσεις, καὶ εἴ τις ἑτέρα ἐντολή, ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται, ἐν τῷ Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 10ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται· πλήρωμα οὖν νόμου ἡ ἀγάπη. |
8mēdeni mēden opheilete, ei mē to allēloys agapan· o gar agapōn ton eteron nomon peplērōken. 9to gar oy moicheyseis, oy phoneyseis, oy klepseis, oyk epithymēseis, kai ei tis etera entolē, en tō logō toytō anakephalaioytai, en tō agapēseis ton plēsion soy ōs seayton. 10ē agapē tō plēsion kakon oyk ergazetai· plērōma oyn nomoy ē agapē. |
8Owe nothing to anyone except to love one another, for the one who loves another has fulfilled the law. 9For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10Love does no harm to a neighbor; therefore love is the fulfillment of the law. |
This passage was already present on the English page and is preserved. It places the prohibition of murder within Paul’s broader principle of love of neighbor. |
1 John 3:11–15
Apostolic Letters| Original Greek | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
11ὅτι αὕτη ἐστὶν ἡ ἀγγελία ἣν ἠκούσατε ἀπ' ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους· 12οὐ καθὼς Καὶν ἐκ τοῦ πονηροῦ ἦν καὶ ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ· καὶ χάριν τίνος ἔσφαξεν αὐτόν; ὅτι τὰ ἔργα αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια. 13Μὴ θαυμάζετε, ἀδελφοί, εἰ μισεῖ ὑμᾶς ὁ κόσμος. 14ἡμεῖς οἴδαμεν ὅτι μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, ὅτι ἀγαπῶμεν τοὺς ἀδελφούς· ὁ μὴ ἀγαπῶν μένει ἐν τῷ θανάτῳ. 15πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος ἐστίν, καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῷ μένουσαν. |
11oti aytē estin ē aggelia ēn ēkoysate ap' archēs, ina agapōmen allēloys· 12oy kathōs kain ek toy ponēroy ēn kai esphaxen ton adelphon aytoy· kai charin tinos esphaxen ayton; oti ta erga aytoy ponēra ēn, ta de toy adelphoy aytoy dikaia. 13mē thaymazete, adelphoi, ei misei ymas o kosmos. 14ēmeis oidamen oti metabebēkamen ek toy thanatoy eis tēn zōēn, oti agapōmen toys adelphoys· o mē agapōn menei en tō thanatō. 15pas o misōn ton adelphon aytoy anthrōpoktonos estin, kai oidate oti pas anthrōpoktonos oyk echei zōēn aiōnion en aytō menoysan. |
11For this is the message that you heard from the beginning: that we should love one another, 12not like Cain, who was of the evil one and murdered his brother. And why did he murder him? Because his own works were evil and his brother’s were righteous. 13Do not be surprised, brothers and sisters, if the world hates you. 14We know that we have passed from death to life because we love the brothers and sisters. Whoever does not love remains in death. 15Everyone who hates a brother or sister is a murderer, and you know that no murderer has eternal life remaining in him. |
This passage was already present on the English page and is preserved in full. It moves the reflection from physical murder to hatred, contrasting the way of Cain with love. |
Revelation 21:8
Apocalyptic| Original Greek | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
8τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσιν καὶ πόρνοις καὶ φαρμάκοις καὶ εἰδωλολάτραις καὶ πᾶσιν τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ πυρὶ καὶ θείῳ, ὅ ἐστιν ὁ θάνατος ὁ δεύτερος. |
8tois de deilois kai apistois kai ebdelygmenois kai phoneysin kai pornois kai pharmakois kai eidōlolatrais kai pasin tois pseydesin to meros aytōn en tē limnē tē kaiomenē pyri kai theiō, o estin o thanatos o deyteros. |
8But as for the cowardly, the faithless, the abominable, murderers, the sexually immoral, sorcerers, idolaters and all liars, their portion is in the lake burning with fire and sulfur; this is the second death. |
This is an eschatological text about divine judgment, not a criminal procedure entrusted directly to a human community. |
Qur’an
These passages complete the Abrahamic comparison. The Qur’an affirms the sanctity of life, recognizes proportionate retribution, limits excess in retaliation, and in the same legal context makes room for remission and mercy.
Qur’an, Surah 2:178–179
Al-Baqarah| Original Arabic | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
178يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُتِبَ عَلَيۡكُمُ ٱلۡقِصَاصُ فِي ٱلۡقَتۡلَىۖ ٱلۡحُرُّ بِٱلۡحُرِّ وَٱلۡعَبۡدُ بِٱلۡعَبۡدِ وَٱلۡأُنثَىٰ بِٱلۡأُنثَىٰۚ فَمَنۡ عُفِيَ لَهُۥ مِنۡ أَخِيهِ شَيۡءٞ فَٱتِّبَاعُۢ بِٱلۡمَعۡرُوفِ وَأَدَآءٌ إِلَيۡهِ بِإِحۡسَٰنٖۗ ذَٰلِكَ تَخۡفِيفٞ مِّن رَّبِّكُمۡ وَرَحۡمَةٞۗ فَمَنِ ٱعۡتَدَىٰ بَعۡدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٞ 179وَلَكُمۡ فِي ٱلۡقِصَاصِ حَيَوٰةٞ يَٰٓأُوْلِي ٱلۡأَلۡبَٰبِ لَعَلَّكُمۡ تَتَّقُونَ |
178yāʾaayyuhā alladhiyna ʾāmanuwā kutiba ʿalaykumu alqiṣāṣu fiy alqatlā alḥurru bialḥurri waalʿabdu bialʿabdi waalʾaunthāā bialʾaunthāā faman ʿufiya lahuū min ʾaakhiyhi shayʾun faattibāʿu bialmaʿruwfi waʾaadāʾun ʾiilayhi biʾiiḥsānin dhālika takhfiyfun mmin rrabbikum waraḥmahun famani aʿtadāā baʿda dhālika falahuū ʿadhābun ʾaaliymun 179walakum fiy alqiṣāṣi ḥayawāhun yāʾauwliy alʾaalbābi laʿallakum tattaquwna |
178O you who believe, retaliation is prescribed for you in cases of those killed: the free for the free, the slave for the slave, and the woman for the woman. But if anything is remitted to someone by his brother, then let the matter be followed according to what is fair, and let payment be made to him with kindness. This is a relief from your LORD and a mercy. Whoever transgresses after this will have a painful chastisement. 179And there is life for you in the law of retaliation, O people of understanding, so that you may become righteous. |
The term al-qiṣāṣ denotes proportionate retaliation. In the same context, however, v.178 introduces remission and compensation, thereby limiting uncontrolled vengeance. |
Qur’an, Surah 5:32
Al-Māʾidah| Original Arabic | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
32مِنۡ أَجۡلِ ذَٰلِكَ كَتَبۡنَا عَلَىٰ بَنِيٓ إِسۡرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفۡسَۢا بِغَيۡرِ نَفۡسٍ أَوۡ فَسَادٖ فِي ٱلۡأَرۡضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعٗا وَمَنۡ أَحۡيَاهَا فَكَأَنَّمَآ أَحۡيَا ٱلنَّاسَ جَمِيعٗاۚ وَلَقَدۡ جَآءَتۡهُمۡ رُسُلُنَا بِٱلۡبَيِّنَٰتِ ثُمَّ إِنَّ كَثِيرٗا مِّنۡهُم بَعۡدَ ذَٰلِكَ فِي ٱلۡأَرۡضِ لَمُسۡرِفُونَ |
32min ʾaajli dhālika katabnā ʿalāā baniy ʾiisrāʾiyla ʾaannahuū man qatala nafsā bighayri nafsin ʾaaw fasādin fiy alʾaarḍi fakaʾaannamā qatala alnnāsa jamiyʿanā waman ʾaaḥyāhā fakaʾaannamā ʾaaḥyā alnnāsa jamiyʿanā walaqad jāʾathum rusulunā bialbayyināti thumma ʾiinna kathiyranā mminhum baʿda dhālika fiy alʾaarḍi lamusrifuwna |
32For this reason We prescribed for the Children of Israel that whoever kills a person — unless it be for murder or for corruption in the land — it is as though he had killed all humanity; and whoever saves a life, it is as though he had saved all humanity. Our messengers came to them with clear proofs, yet after that many of them continued to exceed the limits in the land. |
The verse recalls a teaching addressed to the Children of Israel and gives human life a symbolically universal value. |
Qur’an, Surah 6:151
Al-Anʿām| Original Arabic | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
151۞ قُلۡ تَعَالَوۡاْ أَتۡلُ مَا حَرَّمَ رَبُّكُمۡ عَلَيۡكُمۡۖ أَلَّا تُشۡرِكُواْ بِهِۦ شَيۡـٔٗاۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗاۖ وَلَا تَقۡتُلُوٓاْ أَوۡلَٰدَكُم مِّنۡ إِمۡلَٰقٖ نَّحۡنُ نَرۡزُقُكُمۡ وَإِيَّاهُمۡۖ وَلَا تَقۡرَبُواْ ٱلۡفَوَٰحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَۖ وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ |
151qul taʿālawā ʾaatlu mā ḥarrama rabbukum ʿalaykum ʾaallā tushrikuwā bihiī shayʾanā wabialwālidayni ʾiiḥsānanā walā taqtuluwā ʾaawlādakum mmin ʾiimlāqin nnaḥnu narzuqukum waʾiiyyāhum walā taqrabuwā alfawāḥisha mā ẓahara minhā wamā baṭana walā taqtuluwā alnnafsa allatiy ḥarrama alllahu ʾiillā bialḥaqqi dhālikum waṣṣāākum bihiī laʿallakum taʿqiluwna |
151Say: “Come, I will recite what your LORD has forbidden you: do not associate anything with Him; be good to parents; do not kill your children because of poverty — We provide for you and for them —; do not approach indecencies, whether open or hidden; and do not kill the life that GOD has made sacred, except by right. This He has commanded you, so that you may understand.” |
The prohibition against taking life is qualified by the expression “except by right,” which requires juridical interpretation and does not authorize private vengeance. |
Qur’an, Surah 17:33
Al-Isrāʾ| Original Arabic | Complete transliteration | ASH English text | Reading note |
|---|---|---|---|
33وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّۗ وَمَن قُتِلَ مَظۡلُومٗا فَقَدۡ جَعَلۡنَا لِوَلِيِّهِۦ سُلۡطَٰنٗا فَلَا يُسۡرِف فِّي ٱلۡقَتۡلِۖ إِنَّهُۥ كَانَ مَنصُورٗا |
33walā taqtuluwā alnnafsa allatiy ḥarrama alllahu ʾiillā bialḥaqqi waman qutila maẓluwmanā faqad jaʿalnā liwaliyyihiī sulṭānanā falā yusrif ffiy alqatli ʾiinnahuū kāna manṣuwranā |
33And do not kill the life that GOD has made sacred, except by right. Whoever is killed unjustly, We have given authority to the victim’s heir; but let that heir not exceed the limits in killing. Surely he is supported. |
The verse joins the sanctity of life, recognition of the wrong suffered and an explicit limit upon excess in retribution. |
Overall reading
Read together, these texts resist two opposite simplifications. On the one hand, it would be inaccurate to ignore that the Scriptures contain laws prescribing death for certain offences; on the other, it would be equally inaccurate to reduce the whole scriptural witness to retribution alone.
At least four recurring criteria emerge: innocent life must be protected; intentional murder is distinguished from accidental death; judgment requires evidence and personal responsibility; and private vengeance must be restrained. Alongside these criteria stands a decisive spiritual tension: GOD judges evil, yet also calls people to repentance and does not present the death of the sinner as a good in itself.
For this reason, the death penalty requires a distinction between the original meaning of the texts, their reception within different religious traditions, and the legal questions faced by contemporary societies. Study of Scripture does not remove this complexity; rather, it requires us to face it without deleting the verses that are more difficult to reconcile.
Textual references
This page is complete and does not require external consultation in order to read the passages. For philological verification, the following textual witnesses were compared: the Masoretic text as published by Mechon-Mamre for the Hebrew Scriptures; the Nestle Greek New Testament 1904 and Westcott–Hort 1881 where useful for the Christian Scriptures; Qur’anic Arabic in ʿUthmānī script; and, for Surah 2, the interlinear edition already published by Abrahamic Study Hall.
The English biblical passages already present on the former ASH page have been preserved without abbreviation. Ezekiel 33:8–9 is presented with its correct text; Romans 13:8–10 and 1 John 3:11–15, which were present only on the English version, have also been retained in full.
