But if a man willfully attacks his neighbor to kill him cunningly, 1 you will take him even from my altar that he may die.
But if a man schemes and kills another man deliberately, take him away from my altar and put him to death.
"If, however, a man acts presumptuously toward his neighbor, so as to kill him craftily, you are to take him even from My altar, that he may die.
However, if someone deliberately attacks and kills another person, then the slayer must be dragged even from my altar and put to death.
But if the murder was premeditated, cunningly plotted, then drag the killer away, even if it's from my Altar, to be put to death.
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.
But if someone willfully attacks and kills another by treachery, you shall take the killer from my altar for execution.
"But if a man acts with premeditation against his neighbor, to kill him by treachery, you shall take him from My altar, that he may die.
But if a man
upon his neighbour
him with guile
thou shalt take
him from mine altar
that he may die
|NET © [draft] ITL|
attacks his neighbor
, you will take
even from my altar
that he may die.
|NET © Notes||
1 tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.