But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.

And if a man come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from mine altar, that he may die.

But if a man act wantonly toward his neighbour, and slay him with guile, thou shalt take him from mine altar, that he may die.

But if a man shall come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from my altar, that he may die.

'And when a man doth presume against his neighbour to slay him with subtilty, from Mine altar thou dost take him to die.

But if a man makes an attack on his neighbour on purpose, to put him to death by deceit, you are to take him from my altar and put him to death.

If someone murders his neighbor with deliberation, by lying in wait, you shall tear him away from my altar, so that he may die.

Sin vero insultando se extulerit quispiam in proximum suum, ut occidat eum malitiose, ab altari meo tolles eum ut moriatur.

But if a man come presumptuously upon his neighbor. He expresses the same thing in different ways; for although there is a wide difference between slaying a man presumptuously and with guile, yet Moses applies them both to a willful murder; for by guile he means a wicked disposition to injure, and by the word presumptuous he designates a violent assault, when a man in hate wantonly falls upon another. And surely truculence, and violence, and all cruelty is presumptuous, (superba;) for unless a man despised his brother, he would not assail him as an enemy. Lest by overlooking murders they should defile the land, God commands that murderers should be torn away even from His altar, whereby He signifies that they are as unworthy of divine as of human aid. For, although the sanctity of the altar might afford an asylum for the protection of those who had transgressed through imprudence, or. error, yet it would have been wrong that impunity for crimes should have been derived from hence; because the sanctuary would have been thus converted into a den of thieves, and religion would have been subjected to gross profanation. Wherefore, although criminals embracing the altar should implore God's aid, the Law commands them to be torn away from thence to punishment, because it would have been disgraceful to abuse God's sacred name as affording license for sin. Hence it appears how great was the folly of old in supposing that churches were honored when they were made asylums for the encouragement of evil deeds. This, indeed, was derived from the ordinary custom of the heathen; but it was a foolish imitation thus to mix up God with idols in a spurious worship; although in this respect the Gentiles served their idols more purely and virtuously than the Christians served God; for they refused the right of asylum to the sacrilegious and impure, so that the temple of the Samothracians was no secure hiding-place even to Perseus, [1] the king of Macedon. Livy records the following words, as having been spoken by a heathen, -- "Since, at the commencement of all our sacrifices, those whose hands are not pure are enjoined to retire, will ye suffer your sanctuaries to be contaminated by the blood-stained person of a robber?" Let us, then, be ashamed of polluting our temples under the pretext of reverence for them.

Footnotes

1 - See Livy, lib. 45:5. The words quoted are from an address of a certain L. Atilius to the popular assembly of Samothracia.

Thou shalt take him from mine altar - Before the cities of refuge were assigned, the altar of God was the common asylum.

But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine (m) altar, that he may die.
(m) The holiness of the place should not defend the murderer.

But if a man come presumptuously upon his neighbour, to slay him with guile,.... That comes with malice in his heart, with wrath in his countenance, in a bold, daring, hostile manner, using all the art, cunning, and contrivance he can, to take away the life of his neighbour; no asylum, no refuge, not anything to screen him from justice is to be allowed him: hence, a messenger of the sanhedrim, or an executioner, one that inflicts the forty stripes, save one, or a physician, or one that chastises his son or scholar, under whose hands persons may die, do not come under this law; for though what they do they may do wilfully, yet not with guile, as Jarchi and others observe, not with an ill design, but for good:
thou shalt take him from mine altar, that he may die: that being the place which in early times criminals had recourse unto, Joab and others, as well as in later times, to secure them from vengeance; but a man guilty of wilful murder was not to be protected in this way; and the Targum of Jonathan is,"though he is a priest, (the Jerusalem Targum has it, an high priest,) and ministers at mine altar, thou shalt take him from thence, and slay him with the sword,''so Jarchi; but the law refers not to a person ministering in his office at the altar of the Lord, but to one that should flee there for safety, which yet he should not have.