View source for Put to death

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| '''Audio'''
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|This Audio study of [[Exodus 21]] section 3 https://www.hisholychurch.org/audio/20230318Exodus21-3.mp3 <Br> [https://www.hisholychurch.org/audio/20230318Exodus21-3.mp3 Download Recording] Part of [[Exodus 21]] study<Br> <html><audio controls src="https://www.hisholychurch.org/audio/20230318Exodus21-3.mp3"></audio></html> 
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|This Audio study of [[Exodus 22]] section 4 '''[[Exodus 22]]'''  <Br>
[https://hisholychurch.org/audio/20230318Exodus22.mp3 Download Recording Exodus 22 ]<Br> or press play<Br> <html><audio controls src="https://hisholychurch.org/audio/20230318Exodus22.mp3"></audio></html> 
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| '''Questions'''
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| Did [[Moses]] tell the people that they were supposed to ''surely put to death'' people who violated a certain list of what we are told were ''laws''?
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| Did Jesus preach [[forgive]]ness and ''turning the other cheek''?
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| How are these two approaches reconciled with each other if Moses and Jesus preaçhed [[The Way]] of God? 
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| '''Comments'''
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| God did not only not kill [[Cain]] but He warned that no one was to put Cain to death eventhough he murdered his brother.
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|The ultimate usurpation of God is to take the life of another which [[Cain]] chose to do... Stealing and even coveting what belonngs to someone else would be counted as the  [[wages of unrighteousness]] since they both will lead to the taking away of a portion of the life of another the same as to [[bite]] one another.
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|“‭10 Yet not altogether with the [[fornicator]]s of this [[world]], or with the [[covetous]], or [[extortion]]ers, or with [[idolaters]]; for then must ye needs go out of the world. ‭11 But now I have written unto you not to keep company, if any man that is called a brother be a [[fornicator]], or [[covetous]], or an [[idolater]], or a railer, or a drunkard, or an [[extortion]]er; [[tables|with such an one no not to eat.]] ‭12 For what have I to do to judge them also that are without? do not ye judge them that are within? ‭13 But them that are without God judgeth. ''Therefore put away from among yourselves that [[wicked]] person.''” [[1 Corinthians 5]]:10-13
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== [[Put to death]] by whom ==

We have been told for centuries that the Bible was telling the people which God had just delivered from the [[Bondage of Egypt]]<Ref>[[Exodus 20]]:2  I [am] the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.</Ref> where they had been [[oppress]]ed <Ref>[[Exodus 3]]:9  Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the [[oppress]]ion wherewith the Egyptians [[oppress]] them.</Ref> that [[Moses]] was giving them a new law that seems to be full of vengeance and oppression. 

On the other hand Jesus and Moses seemed to be in agreement and Jesus quotes Moses. 
Jesus preached [[forgive]]ness and ''turning the other cheek''. How are these two approaches reconciled with each other? 

We know that Jesus actually accused [[Pharisees]], [[Sadducees]] and many of the Jews of not even knowing Moses. It would seem reasonable to assume that there is a strong possibity that there interpretation was considerable skewed if not blatantly false. If that is true then our present view and understanding of the Old Testament may be also skewed if not also a false view of that early [[religion]] taught by [[Moses]].

Did the [[LORD]] through [[Moses]] tell the people that they were supposed to ''surely put to death'' people who violated a certain list of ''laws''?

We have been repeatedly told that those whose conduct violated a ''list of crimes'' were subject to a death penalty. Supposedly only those who had recklessly or intentionally committed ''capital offenses'' were to be put to death. 

=== Surely die by what cause ===

We see the words together as ''muth tamut'' MemVavTav TavMemVavTav (מות תָּמֽוּת׃) first in '''[[Genesis 2]]:17'''<Ref>[[Genesis 2]]:17  "But of the [[tree of knowledge|tree of the knowledge]] of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely<muth(מ֖וֹת)04191> die<tamuṯ(תָּמ֔וּת)[[04191]]>."</Ref> where Adam is warned that if he eat of the [[tree of knowledge]] the consequences are "thereof thou shalt surely <muth(מ֖וֹת)04191>  die <tamuṯ(תָּמ֔וּת)04191>".

These words are again repeated in '''[[Genesis 3]]:4'''<Ref>[[Genesis 3]]:4  And the serpent said unto the woman, Ye shall not surely <muth(מ֖וֹת)04191> die <təmuṯūn(תְּמֻתֽוּן׃)04191>:</Ref> by the serpent<Ref name="nachash">{{05175}}</Ref> who said "Ye shall not surely <04191> die <04191>."

This phrase "Ye shall not surely die" in Hebrew (לא־מות תמתון). The phrase contains the same verb "to die" twice and the Hebrew word (לא־) for negative. the first verb is the root word  muth(מות) which means ''to die'' or ''be dead''. It is translated ''surely''. 

The second occurrence of the verb ''muth'' it is written as təmuṯūn(תְּמֻתֽוּן׃).  The Tav at the beginning suggests the syntax is second person verb, hence the ''Ye'' or ''You''. But the  paragogic<Ref>a paragoge is an 'addition at the end of a word'</Ref> nun ''"function is debated and may involve a modal change to the meaning of the verb."''<Ref>In Hebrew morphology, the paragogic nun  is a nun letter (נ‎) added at the end of certain verb forms, without changing the general meaning of the conjugation. Its function is debated and may involve a modal change to the meaning of the verb.</Ref>

This same form of ''muwth'' (təmuṯūn(תְּמֻתֽוּן׃)[[04191]])  is found several times in the Bible.<Ref name="təmuṯūn">[[Genesis 3]]:3  "But of the fruit of the tree which [is] in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die<(תְּמֻתֽוּן׃)04191> .   
4 And the serpent said unto the woman, Ye shall not surely<muth(מ֖וֹת)[[04191]]>  die<təmuṯūn(תְּמֻתֽוּן׃)[[04191]]>:"
: [[Psalm 82]]:6 "I have said, Ye [are] gods; and all of you [are] children of the most High. But ye shall die<(תָּמֽוּת׃)04191> like men, and fall like one of the princes." 
: [[Isaiah 22]]:14  "And it was revealed in mine ears by the LORD of hosts, Surely this [[iniquity]] shall not be purged from you till ye die<(תָּמֽוּת׃)04191>, saith the Lord GOD of hosts."</Ref>

It is worth noting that the text of [[Genesis 3]]:3 states that we were not only told not to eat the fruit of the [[tree of knowledge]] but we were not even supposed to touch<Ref name="naga">{{05060}}</Ref> that fruit.

=== The execution of Cain ===

Even though [[Cain]] committed murder God did not want Cain "put to death" by men. God will deal with [[Cain]] by the curse that would come upon him which made him "a fugitive<Ref name="nuwa">{{05128}}</Ref> and a vagabond|<Ref name="nuwd">{{05110}}</Ref>".<Ref>[[Genesis 4]]:12  "When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.</Ref> 

We also are told "dwelt in the land of Nod".<Ref>“‭16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.” [[Genesis 4]]:16</Ref> Nod was not so much a place as a condition. Nod means a word meaning ''wandering''.<Ref name="nod">{{05113}}</Ref>

[[Cain]] understood that he was now ostracized, ''driven out'' where he might die prematurely because of the hardships that would come upon him.<Ref>[[Genesis 4]]:14  Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, [that] every one that findeth me shall slay me.</Ref>

It was not the desire of God to have [[Cain]] surely [[put to death]] by men, but instead he said "whosoever slayeth<Ref name="harag">{{02026}}</Ref> Cain, vengeance shall be taken on him sevenfold."<Ref>[[Genesis 4]]:15  And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.</Ref>

Why would any one think that this gives the people the right to execute out of vengeance or even punish the [[wicked]] when we know the vengeance belongs to the LORD.<Ref>: [[Deuteronomy 32]]:35  "To me [belongeth] vengeance, and recompence; their foot shall slide in [due] time: for the day of their calamity [is] at hand, and the things that shall come upon them make haste."
: [[Deuteronomy 32]]:41  "If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me."
: [[Deuteronomy 32]]:43  "Rejoice, O ye nations, [with] his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, [and] to his people."
: [[Judges 11]]:36  "And she said unto him, My father, [if] thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, [even] of the children of Ammon."
: [[Psalms 94]]:1  "O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself."
: [[Jeremiah 51]]:11  "Make bright the arrows; gather the shields: the LORD hath raised up the spirit of the kings of the Medes: for his device [is] against Babylon, to destroy it; because it [is] the vengeance of the LORD, the vengeance of his temple."
: [[Jeremiah 51]]:36  "Therefore thus saith the LORD; Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry."
:Ezekiel 25:17  "And I will execute great vengeance upon them with furious rebukes; and they shall know that I [am] the LORD, when I shall lay my vengeance upon them."
: [[Micah 5]]:15  And I will execute vengeance in anger and fury upon the heathen, such as they have not heard."
: [[Nahum 1]]:2  "God [is] jealous, and the LORD revengeth; the LORD revengeth, and [is] furious; the LORD will take vengeance on his adversaries, and he reserveth [wrath] for his enemies.
: [[Luke 21]]:22  "For these be the days of vengeance, that all things which are written may be fulfilled."
: [[Acts 28]]:4  "And when the barbarians saw the [venomous] beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live."
: [[Romans 3]]:5  "But if our unrighteousness commend the [[righteousness]] of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as a man)"
: [[Romans 12]]:19  "Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord."
: [[Hebrews 10]]:30  "For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people."</Ref>

== Capital punishment and Abimelech ==

God may allow people to protect the weak and themselves but so far God does not seem to want us to be putting people to death even for murder.

The Hebrew word we often find in the text concerning this idea of ''capital offenses'' is the term ''Muwth''(מ֖וֹת)<Ref name="muwth">{{04191}}</Ref> which is repeated in some verses as MemVavTav and MemVavTav with additional letters. Do these letters MemVavTav YodVavMemTav (מות יומת) really mean "surely be put to death" according to the intent of Moses?

It is repeated twice in [[Genesis 26]]:11<Ref name="">[[Genesis 26]]:11  And Abimelech charged all [his] people, saying, He that toucheth this man or his wife shall surely<muth(מ֖וֹת)04191> be put to death <(יוּמָ֑ת)[[04191]]>.</Ref> which is about a warning by Abimelech<Ref name="Abimelech">{{040}}</Ref> concerning Isaac and Rebecca and the danger associated with anyone ''touching''<Ref name="naga">{{05060}}</Ref> this "man or his wife". He states if they do so they ''shall surely''<muth(מ֖וֹת)04191> ''be put to death'' <(יוּמָ֑ת)[[04191]]>.

Some will tell you that Abimelech is saying he will put them to death but that does not seem to be the case.

This Abimelech may be the same as the first Abimelech who had taken the wife of [[Abraham]], Sarah,<Ref>[[Genesis 20]]:2  "And Abraham said of Sarah his wife, She [is] my sister: and Abimelech king of Gerar sent, and took Sarah. 3 But God came to Abimelech in a dream by night, and said to him, Behold, thou [art but] a dead man, for the woman which thou hast taken; for she [is] a man’s wife.  4  But Abimelech had not come near her: and he said, Lord, wilt thou slay<[[02026]]> also a righteous nation? 5  Said he not unto me, She [is] my sister? and she, even she herself said, He [is] my brother: in the integrity of my heart and innocency of my hands have I done this.</Ref> to his harem, and resulted in he and his whole household was stricken with a plague but he did not know and repented once he understood the situation and the danger.<Ref name="Genesis20-6">[[Genesis 20]]:6  And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her. 7  Now therefore restore the man [his] wife; for he [is] a prophet, and he shall pray for thee, and thou shalt live: and if thou restore [her] not, know thou that thou shalt surely<muth(מ֖וֹת)04191> die<tamuṯ(תָּמ֔וּת)04191>, thou, and all that [are] thine.</Ref> It was made clear that he would die had he touched her but not by men doing the execution.

This second Abimelech  not only had no intention of doing this sin of violating Isaac's wife. But God had come to the first Abimelech in a dream and said he was a "dead man" if he touched her.<Ref>[[Genesis 20]]:3 ¶  But God came to Abimelech in a dream by night, and said to him, Behold, thou [art but] a dead man, for the woman which thou hast taken; for she [is] a man’s wife.</Ref> So, the second Abimelech was simply anxious to protect  his people from a plague, even death if they harmed or "touched" either Rebeca or Isaac. But eventhough the people may "surely<04191> be put to death <(יוּמָ֑ת)[[04191]]>"  it is not by the execution of men<Ref name="Genesis20-6"></Ref> but like the "[[tree of knowledge]]" or the soldiers of Pharaoh in the Red Sea,<Ref>[[Exodus 14]]:25  And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians.</Ref> their death will be a consequences of their choice  to sin this God blessed union.

== The depth of death ==

If we join this letter ''Mem'' to the letters ''Vav Tav'' you get the word "mavet", meaning "death". We are told that the combination of the letters Mem and Tav spell the word for "death". Now if you add the letter Alef to MemTav you get the Hebrew word ''emet'' which is said to mean [[truth]]. 

Even the name Adam, AlefDaletMem, if you remove the Alef, ''the relation of God and man'', all you have left is [[blood]] void of the spirit of God. See [[Exodus 21]].

== Blood for blood ==

In Genesis 9 some will say that God is allowing for the death penalty but .<Ref>[[Genesis 9]]:6  Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.</Ref> The idea that if you shed a man's blood your blood may be shed by man is in agreement with Jesus who said in Matthew 26   "Put up again thy sword into his place: for all they that take the sword shall perish with the sword." <Ref>Matthew 26:52  Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.</Ref>

If we read the verse in its context what we are allowed to consume to sustain life<Ref>Genesis 9:3  Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.</Ref> but that does not include flesh<Ref name="basar">{{01320}}</Ref> with life<Ref name="nephesh">{{05315}}</Ref> in it.<Ref>[[Genesis 9]]:4  But flesh with the life thereof, [which is] the blood thereof, shall ye not eat.</Ref> 

Once we comprehend what that term for "life"<Ref name="nephesh">{{05315}}</Ref> means in this text we may have a better comprehension of the next verses<Ref>[[Genesis 9]]:5  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. 6  Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.</Ref> may make more sense.

The text is not talking about physical cannibalism or becoming an actual vampire but does reference consuming the life of others. This precept is inclusive in covetous practices where what you consume of a person is taken by force rather than freely given like a mother who freely gives her own life to her child.

This is also why we should curb our [[appetite]] for the [[dainties]] of rulers or men who call themselves [[benefactors]] but employ [[force]] to set their [[tables]] of [[welfare]]. All [[legal charity]] is not milk of human kindness but the meat or flesh of your neighbor with the blood still in it.

Historians have known for centuries that that [[appetite]] for [[benefits]] at the expense of your neighbor [[degenerate]]s the [[masses]] until they cannot resist the power of [[tyrants]]. There is almost no way to interpret these verses as permission to execute anyone.

In fact if we just consider [[Exodus 23]] warning that "the innocent and righteous slay thou not: for I will not justify the [[wicked]]"<Ref>[[Exodus 23]]:7 Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the [[wicked]].</Ref> and man's ability to be wrong or make a mistake should dispel the idea of the power to execute people, who could be restrained or exiled, to be placed in the hands of men or their governments is a frightening thought and should be avoided if not prohibited.

== Levites smite ==

At the time the people built the golden calf in [[Exodus 32]]:26 Moses takes a stand, "Then Moses stood in the gate of the camp, and said, Who is on the LORD’S side?" This is where the ''sons of Levi gathered themselves together unto him'' and by doing so were the first to come out at the calling of Moses. This calling out would lead to them being called the [[church in the wilderness]].

What followed was the slaughter of three thousand people, or is it?

In verse 28 we see they "fell".<Ref name="naphal">{{05307}}</Ref>

Does this mean that "of the people that day about three thousand men" were slaughtered by these men that would become known as the [[Levites]]?

Were they actually killing the heads of three thousand families or was something else taking place?   

<blockquote>
[[Exodus 32]]:27  "And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. 28  And the children of Levi did according to the word of Moses: and there fell<Ref name="naphal">{{05307}}</Ref> of the people that day about three thousand men."
</blockquote>

The use of the word ''bammaḥăneh'', from [[04264|machaneh]]<Ref name="machaneh">{{04264}}</Ref> commonly translated "in the camp", and the use of wāšūḇū (וָשׁ֜וּבוּ) from [[07725|shuwb]]<Ref name="shuwb">{{07725}}</Ref> meaning "to return, turn back" all suggests if we read them in the context of Verse 29<Ref>[[Exodus 32]]:29 "Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day."</Ref> that the [[Levites]] were sent with their sword at their side to make an account of those people who would not ''Consecrate'' themselves again to the [[LORD]] and to keep them from entering the camp.

By barring them from the camp(also translated ''host'' and ''company'' or even the "body of people")<Ref name="machaneh">{{04264}}</Ref> they were saying that unless they [[consent]]ed and consecrated<Ref name="male">{{04390}}</Ref> themselves to [[the way]] of the [[LORD]] they were not to receive the protection of Israel when it came to the [[weightier matters]]. They were also going to be excluded from the welfare [[tables]] of their society where the people protected one another through the [[social safety net]] of the [[altars]] of [[freewill offering]]s. At least 3000 people fell free from the [[grace]] of their society and were required to go their own way even though they ''might be killed''.

In verse 27 we can see the word ''harag'' that seems to mean  "slay every man his brother, and every man his companion, and every man his neighbour."  This means there are no exceptions. Everyone must "consecrate' themselves or they are barred.

The word ''slay'' is normally seen as ''harag'' (הָרַג)‎<Ref name="harag">{{02026}}</Ref> with the letters HeyReishGimel but in the text we see wəhirḡū (וְהִרְג֧וּ) VavHeyReishGimelVav which only appear in this form in one verse and no where else in the biblical text. ''Harag'' can be translated as literally "and let kill" or even "let them be ruined". The Vav at the beginning of the word may suggest the idea of word "and" but why is there a second Vav at the end?

Were the Levites turning away everyone who would not consecrate themselves to the way Moses had been teaching the people since he came to bring them out of Egypt.

Moses said in the very next verse, [[Exodus 32]]:29  "For Moses had said, Consecrate<Ref name="male">{{04390}}</Ref> yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day."

The words "Consecrate<Ref name="male">{{04390}}</Ref> yourselves" seem to mean in the Hebrew that Moses is calling everyone to "fully commit their hand to the [[LORD]]" or they will be ''turned away from the camp'', even if they might die.

This is no different than Jesus' parable about the [[foolish virgins]] who waste their oil and still expect to be let in to the feast.

The [[Levites]] would be put in charge of the [[social safety net]] of the nation, serving the tents of the [[congregation]]s of the people which were [[free assemblies]], but they would do it through a system of [[freewill offering]]s through what would be called [[charity]] and [[love]] in the new testament.

== other Put to Death quotes  ==

There are numerous places in the Bible where similar words expressing the idea meant by the phrase we see translated as "[[put to death]]" appears but is slightly different. The ultimate practice to [[exercise authority]] over another is to take their life but does not seem to be the intent and meaning of Moses. 

We see an example of this in:
* [[Deuteronomy 17]]:5  "Then shalt thou bring forth that man or that woman, which have committed that '''wicked <(הָרָ֤ע hara)[[07451]]> thing <(הַדָּבָ֨ר hadaḇar)[[01697]]>''', unto thy gates, [even] that man or that woman, and shalt [[stone]] them with [[stones]], [[Put to death|till they die]] <(יוּמָ֑ת)[[04191]]>."

Which is followed by:
* [[Deuteronomy 17]]:6  "At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be [[put to death]]  <(יוּמָ֑ת)[[04191]]>; [but] at the mouth of one witness he shall not be [[put to death]]  <(יוּמָ֑ת)[[04191]]>."

=== more appearances ===

<blockquote>
Exodus 19:12  And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, [that ye] go [not] up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death <(יוּמָ֑ת)[[04191]]>>:

Exodus 21:12  He that smiteth a man, so that he die, shall be surely put to death <(יוּמָ֑ת)[[04191]]>.

Exodus 21:15  And he that smiteth his father, or his mother, shall be surely put to death <(יוּמָ֑ת)[[04191]]>.

Exodus 21:16  And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death  <(יוּמָ֑ת)[[04191]]>.

Exodus 21:17  And he that curseth his father, or his mother, shall surely be put to death <(יוּמָ֑ת)[[04191]]>.

Exodus 21:29  But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death <(יוּמָ֑ת)[[04191]]>.

Exodus 22:19  Whosoever lieth with a beast shall surely be put to death  <(יוּמָ֑ת)[[04191]]>.

Exodus 31:14  Ye shall keep the sabbath therefore; for it [is] holy unto you: every one that defileth it shall surely be put to death  <(יוּמָ֑ת)[[04191]]>: for whosoever doeth [any] work therein, that soul shall be cut off from among his people.

Exodus 31:15  Six days may work be done; but in the seventh [is] the sabbath of rest, holy to the 
LORD: whosoever doeth [any] work in the sabbath day, he shall surely be put to death  <(יוּמָ֑ת)[[04191]]>.

Exodus 35:2  Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death <04191>.

Leviticus 19:20  And whosoever lieth carnally with a woman, that [is] a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death  <(יוּמָ֑ת)[[04191]]>, because she was not free.

Leviticus 20:2  Again, thou shalt say to the children of Israel, Whosoever [he be] of the children of Israel, or of the strangers that sojourn in Israel, that giveth [any] of his seed unto Molech; he shall surely be put to death  <(יוּמָ֑ת)[[04191]]>: the people of the land shall stone him with stones.

Leviticus 20:9  For every one that curseth his father or his mother shall be surely put to death  <(יוּמָ֑ת)[[04191]]>: he hath cursed his father or his mother; his blood [shall be] upon him.

Leviticus 20:10  And the man that committeth adultery with [another] man’s wife, [even he] that committeth adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put to death  <(יוּמָ֑ת)[[04191]]>.

Leviticus 20:11  And the man that lieth with his father’s wife hath uncovered his father’s nakedness: both of them shall surely be put to death  <(יוּמָ֑ת)[[04191]]>; their blood [shall be] upon them.

Leviticus 20:12  And if a man lie with his daughter in law, both of them shall surely be put to death  <(יוּמָ֑ת)[[04191]]>: they have wrought confusion; their blood [shall be] upon them.

Leviticus 20:13  If a man also lie with mankind, as he lieth with a woman, both of them have committed an [[abomination]]: they shall surely be put to death  <(יוּמָ֑ת)[[04191]]>; their blood [shall be] upon them.

Leviticus 20:15  And if a man lie with a beast, he shall surely be put to death  <(יוּמָ֑ת)[[04191]]>: and ye shall slay the beast.

Leviticus 20:16  And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death  <04191>; their blood [shall be] upon them.

Leviticus 20:27  A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death <04191>: they shall stone them with stones: their blood [shall be] upon them.

Leviticus 24:16  And he that blasphemeth the name of the LORD, he shall surely be put to death  <(יוּמָ֑ת)[[04191]]>, [and] all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name [of the LORD], shall be put to death  <(יוּמָ֑ת)[[04191]]>.

Leviticus 24:17  And he that killeth any man shall surely be put to death  <(יוּמָ֑ת)[[04191]]>.

Leviticus 24:21  And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death  <(יוּמָ֑ת)[[04191]]>.

Leviticus 27:29  None devoted, which shall be devoted of men, shall be redeemed; [but] shall surely be put to death  <(יוּמָ֑ת)[[04191]]>.

Numbers 1:51  And when the tabernacle setteth forward, the Levites shall take it down: and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh shall be put to death  <(יוּמָ֑ת)[[04191]]>.

Numbers 3:10  And thou shalt appoint Aaron and his sons, and they shall wait on their priest’s office: and the stranger that cometh nigh shall be put to death  <(יוּמָ֑ת)[[04191]]>.

Numbers 3:38  But those that encamp before the tabernacle toward the east, [even] before the tabernacle of the congregation eastward, [shall be] Moses, and Aaron and his sons, keeping the charge of the sanctuary for the charge of the children of Israel; and the stranger that cometh nigh shall be put to death  <(יוּמָ֑ת)[[04191]]>.

Numbers 15:35  And the LORD said unto Moses, The man shall be surely put to death  <(יוּמָ֑ת)[[04191]]>: all the congregation shall stone him with stones without the camp.

Numbers 18:7  Therefore thou and thy sons with thee shall keep your priest’s office for every thing of the altar, and within the vail; and ye shall serve: I have given your priest’s office [unto you as] a service of gift: and the stranger that cometh nigh shall be put to death  <(יוּמָ֑ת)[[04191]]>.

Numbers 35:16  And if he smite him with an instrument of iron, so that he die, he [is] a murderer: the murderer shall surely be put to death  <(יוּמָ֑ת)[[04191]]>.

Numbers 35:17  And if he smite him with throwing a stone, wherewith he may die, and he die, he [is] a murderer: the murderer shall surely be put to death  <(יוּמָ֑ת)[[04191]]>.

Numbers 35:18  Or [if] he smite him with an hand weapon of wood, wherewith he may die, and he die, he [is] a murderer: the murderer shall surely be put to death  <(יוּמָ֑ת)[[04191]]>.

Numbers 35:21  Or in enmity smite him with his hand, that he die: he that smote [him] shall surely be put to death  <(יוּמָ֑ת)[[04191]]>; [for] he [is] a murderer: the revenger of blood shall slay the murderer, when he meeteth him.

Numbers 35:31  Moreover ye shall take no satisfaction for the life of a murderer, which [is] guilty of death: but he shall be surely put to death  <(יוּמָ֑ת)[[04191]]>.

Deuteronomy 13:5  And that prophet, or that dreamer of dreams, shall be put to death  <(יוּמָ֑ת)[[04191]]>; because he hath spoken to turn [you] away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.

Deuteronomy 21:22  And if a man have committed a sin worthy of death, and he be to be put to death <04191>, and thou hang him on a tree:

Deuteronomy 24:16  The fathers shall not be put to death <04191> for the children, neither shall the children be put to death <04191> for the fathers: every man shall be put to death <04191> for his own sin.

Joshua 1:18  Whosoever [he be] that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death  <(יוּמָ֑ת)[[04191]]>: only be strong and of a good courage.

Judges 6:31  And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death  <(יוּמָ֑ת)[[04191]]> whilst [it is yet] morning: if he [be] a god, let him plead for himself, because [one] hath cast down his altar.
Judges 21:5  And the children of Israel said, Who [is there] among all the tribes of Israel that came not up with the congregation unto the LORD? For they had made a great oath concerning him that came not up to the LORD to Mizpeh, saying, He shall surely be put to death  <(יוּמָ֑ת)[[04191]]>.

1 Samuel 11:13  And Saul said, There shall not a man be put to death  <(יוּמָ֑ת)[[04191]]> this day: for to day the LORD hath wrought salvation in Israel.

1 Samuel 19:6 KJV: liveth, he shall not be slain <(יוּמָ֑ת)[[04191]]>.

1 Samuel 20:32
KJV: and said unto him, Wherefore shall he be slain <(יוּמָ֑ת)[[04191]]>? what hath he done?

2 Samuel 8:2  And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death <04191>, and with one full line to keep alive. And [so] the Moabites became David’s servants, [and] brought gifts.

2 Samuel 19:21  But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death  <(יוּמָ֑ת)[[04191]]> for this, because he cursed the LORD’S anointed?

2 Samuel 19:22  And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death  <(יוּמָ֑ת)[[04191]]> this day in Israel? for do not I know that I [am] this day king over Israel?

2 Samuel 21:9  And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell [all] seven together, and were put to death <04191> in the days of harvest, in the first [days], in the beginning of barley harvest.

2 Kings 11:8
KJV: within the ranges, let him be slain <(יוּמָ֑ת)[[04191]]>: and be ye with the king

2 Chronicles 23:14
KJV: and whoso followeth her, let him be slain <(יוּמָ֑ת)[[04191]]> with the sword.

Ezekiel 18:13
KJV: he shall surely die <(יוּמָ֑ת)[[04191]]>; his blood

1 Kings 2:24  Now therefore, [as] the LORD liveth, which hath established me, and set me on the throne of David my father, and who hath made me an house, as he promised, Adonijah shall be put to death  <(יוּמָ֑ת)[[04191]]> this day.

2 Kings 14:6  But the children of the murderers he slew not: according unto that which is written in the book of the law of Moses, wherein the LORD commanded, saying, The fathers shall not be put to death <04191> for the children, nor the children be put to death <04191> for the fathers; but every man shall be put to death  <(יוּמָ֑ת)[[04191]]> for his own sin.

2 Chronicles 15:13  That whosoever would not seek the LORD God of Israel should be put to death  <(יוּמָ֑ת)[[04191]]>, whether small or great, whether man or woman.

2 Chronicles 23:7  And the Levites shall compass the king round about, every man with his weapons in his hand; and whosoever [else] cometh into the house, he shall be put to death  <(יוּמָ֑ת)[[04191]]>: but be ye with the king when he cometh in, and when he goeth out.

Jeremiah 38:4  Therefore the princes said unto the king, We beseech thee, let this man be put to death  <(יוּמָ֑ת)[[04191]]>: for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt.
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