The Bible in the New Testament tells soldiers to follow the commands of their superiors. Doesn't that involve killing? However, Jesus says to turn the other cheek. He says to forgive people seven times seventy! I am confused! Is it okay on some occasions to kill people, if ordered by your earthly commander or the great commander, God? Or am I supposed to turn the other cheek? If it is some sort of combination of the two, how do I know which one? Why would there be a combination of the two?
I have to be honest, I am still researching, thinking, praying about this question. I really have NO conclusions yet on this topic, but I know God has a plan and He is holy. So, I am sure, if it is His will, I will understand this eventually. In the meantime, here is my research so far... Feel free to post a response if you have some input that would help me understand this topic!
This is not finished. I only have my research belowX so, again, any input would be appreciated!
First source of infirmation. From GotQuestions.org
Question: "Why is 'You shall not murder' in the Ten Commandments?"
Answer:Simply stated, the sixth of the Ten Commandments forbids the unjustified taking of a human life. However, the commandment itself has a couple of interesting elements that bear mentioning. First and foremost, different Bible translations give the appearance of different meanings, and there is potential for misunderstanding the actual meaning of the verse. Second, man was never created for the act of murdering another, and there needs to be an explanation for such a violent and final act towards another human being. Third, because of the translational challenge, we need to understand the difference between “murder” and “killing.” And last but not least, how does God view murder? To God, murder is not just physical in nature but also the condition of one’s heart towards another.
There are two different Hebrew words (ratsakh, mut) and two Greek words (phoneuo, apokteino) for “murder” and “killing.” One means “to put to death,” and the other means “to murder.” The latter one is the one prohibited by the Ten Commandments, not the former. In fact,ratsakhhas a broader definition than the English word “murder.”Ratsakhalso covers deaths due to carelessness or neglect but is never used when describing killing during wartime. That is why most modern translations render the sixth commandment “You shall not murder” rather than “You shall not kill.” However, a very large issue can arise depending on which translation one studies. The ever-popular King James Version renders the verse as “Thou shalt not kill,” therefore opening the door to misinterpreting the verse altogether. If the intended meaning of “Thou shalt not kill” was just that—no killing—it would render all of the God-endorsed bloodletting done by the nation of Israel a violation of God’s own commandment (Deuteronomy 20). But God does not break His own commandments, so, clearly, the verse does not call for a complete moratorium on the taking of another human life.
Why does man murder? We know that we were created in God’s image (Genesis 1:27) and we were made to live in harmony with God and with our fellow man. This harmony became impossible once sin entered into the picture (Genesis 3). With sin came the propensity I dfor acting violently against one another. Anger, jealousy, pride and hatred can fuel man’s evil bent towards life-ending aggression. The first recorded act of murder was when Cain killed his brother Abel (Genesis 4:8). From that moment on, taking the life of another has been commonplace and, in some circles of society, acceptable. However, to God every life is important, and since God knew that man was sinful and evil and had become “lawless,” He enacted guidelines that would seek to modify man’s behavior (1 John 3:4).
So, is there a difference between murder and killing? First, it is important to note that not all killing is wrong. For instance, the apostle Paul talks about the right of the state to take the lives of evildoers (Romans 13:1-7). This relates to what is commonly referred to as capital punishment. Most countries have consequences for murder. In some cases this requires the life of the perpetrator and a suitable means of putting one to death is chosen and administered (Matthew 5:21;Exodus 21:14). Another instance of acceptable “killing” is that which is done during times of war and at the command of superiors. There were quite a few instances in Scripture where God endorsed and allowed the taking of other lives (1 Samuel 11;Judges 6–7). And finally, although far from acceptable, manslaughter is yet another form of killing someone. This unintentional act apparently happened so often in biblical times that cities of refuge were designated for the manslayer to seek refuge in (Exodus 21:13;Joshua 20). Again, it was never God’s intent to have to use such a drastic measure as taking one’s life to rectify a situation. So, God does make exceptions for the taking of another’s life as long as it lines up with His will. However, premeditated murder of an individual is never God’s will.
What is murder in God’s eyes? From the human perspective, murder is the physical act of taking another’s life. However, we also must consider that God defines murder asany thought or feeling of deep-seated hatred or malice against another person. In other words, it is more than just a physical act that constitutes murder to God, who tells us that “everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him” (1 John 3:15 ESV). When we harbor hatred in our hearts for another, we have committed the sin of murder in God’s eyes. The disdain towards another person never has to be demonstrated outwardly because God looks upon the heart for the truth (1 Samuel 16:7;Matthew 15:19). As Christians and as human beings, we know that unjustified killing is wrong. God’s Word is very clear on this point: “You shall not murder.” And what God says we must obey, or we face the consequences on judgment day.Recommended Resources:The Law of Perfect Freedom: Relating to God and Others through the Ten Commandments by Michael HortonandLogos Bible Software.
Read more:http://www.gotquestions.org/you-shall-not-murder.html#ixzz3dc8f6O6l
Second source. Again, from GotQuestions.org
Question: "Does God killing people make Him a murderer?"
Answer:The Old Testament records God killing multitudes of people, and some people want to believe this makes Him a murderer. The misconception that “killing” and “murder” are synonymous is partially based on the King James mistranslation of the sixth commandment, which reads, “Thou shalt not kill” (Exodus 20:13). However, the wordkillis a translation of the Hebrew wordratsach, which nearly always refers to intentional killing without cause. The correct rendering of this word is “murder,” and all modern translations render the command as “You shall not murder.” The Bible in Basic English best conveys its meaning: “Do not put anyone to death without cause.”
It is true that God has intentionally killed many people. (God never “accidentally” does anything.) In fact, the Bible records that He literally wiped out entire nations including women, children, cattle, etc. In addition to that, God killed every living creature upon the face of the earth with the exception of eight people and the animals on the ark (Genesis 7:21-23;1 Peter 3:20). Does this make Him a murderer?
As already stated, to kill and to murder are different things. Murder is “the premeditated, unlawful taking of a life,” whereas killing is, more generally, “the taking of a life.” The same Law that forbids murder permits killing in self-defense (Exodus 22:2).
In order for God to commit murder, He would have to act “unlawfully.” We must recognize that God is God. “His works are perfect, and all His ways are just. A faithful God who does no wrong, upright and just is He” (Deuteronomy 32:4; see alsoPsalm 11:7;90:9). He created man and expects obedience (Exodus 20:4-6;Exodus 23:21;2 John 1:6). When man takes it upon himself to disobey God, he faces God’s wrath (Exodus 19:5;Exodus 23:21-22;Leviticus 26:14-18). Furthermore, “God is a just judge, and God is angry with the wicked every day. If [man] does not turn back, He will sharpen His sword; He bends His bow and makes it ready” (Psalm 7:11-12).
Some would argue that executing the innocentismurder; thus, when God wipes out whole cities, He is committing murder. However, nowhere in Scripture can we find where God killed “innocent” people. In fact, compared to God’s holiness, there is no such thing as an “innocent” person. All have sinned (Romans 3:23), and the penalty for sin is death (Romans 6:23a). God has “just cause” to wipe us all out; the fact that He doesn’t is proof of His mercy.
When God chose to destroy all mankind in the Flood, He was totally justified in doing so: “Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually” (Genesis 6:5).
During the conquest of Canaan, God ordered the complete destruction of entire cities and nations: “But of the cities of these peoples which the LORD your God gives you as an inheritance, you shall let nothing that breathes remain alive, but you shall utterly destroy them: the Hittite and the Amorite and the Canaanite and the Perizzite and the Hivite and the Jebusite, just as the LORD your God has commanded you” (Deuteronomy 20:16-17). And Joshua did what God had told him (Joshua 10:40).
Why did God give such a command? Israel was God’s instrument of judgment against the Canaanites, who were evil, almost beyond what we can imagine today: “Every abomination to the LORD which He hates they have done to their gods; for they burn even their sons and daughters in the fire to their gods” (Deuteronomy 12:31). Their utter annihilation was commanded to prevent Israel from following their ways: “Lest they teach you to do according to all their abominations which they have done for their gods, and you sin against the LORD your God” (Deuteronomy 20:18; alsoDeuteronomy 12:29-30).
Even in the dire judgments of the Old Testament, God offered mercy. For example, when God was about to destroy Sodom and Gomorrah, God promised Abraham that He would spare the whole city in order to save ten righteous people there. Though God did destroy those cities (ten righteous people could not be found), He saved “righteous Lot” and his family (Genesis 18:32;Genesis 19:15;2 Peter 2:7). Later, God destroyed Jericho, but He saved Rahab the harlot and her family in response to Rahab’s faith (Joshua 6:25;Hebrews 11:31). Until the final judgment, there is always mercy to be found.
Every person dies in God’s own time (Hebrews 9:27;Genesis 3:19). Jesus holds the keys of death (Revelation 1:18). Does the fact that everyone experiences physical death make God a “killer”? In the sense that Hecouldprevent all death, yes. He allows us to die. But He is no murderer. Death is part of the human experience because we brought it into the world ourselves (Romans 5:12). One day, as John Donne put it, “Death shall be no more; death, thou shalt die.” God, in His grace, has conquered death for those who are in Christ, and one day that truth will be fully realized: “The last enemy to be subdued and abolished is death” (1 Corinthians 15:26).
God is faithful to His word. He will destroy the wicked, and He holds “the unrighteous for the day of judgment, while continuing their punishment” (2 Peter 2:9). But He has also promised that “the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23b).Recommended Resources:Knowing God by J.I. PackerandLogos Bible Software.
Read more:http://www.gotquestions.org/God-killing.html#ixzz3dc91y2z1
Third source. From GotQuestions.org.
Question: "What does the Bible say about killing in war? Is killing in war a sin?"
Answer:There are many wars mentioned in the Bible. Wars of conquest (Joshua 1:6), civil wars (2 Samuel 3:1), and even a war in heaven (Revelation 12:7). Of course, wars involve killing; there is no way around it. We know that murder is sin (Exodus 20:13). But what about the killing of an enemy combatant during wartime?
First, we know that notallkilling in wartime is a sin because there have been times when God Himself commanded battles to be fought. God told the ancient Israelites to possess the Promised Land; in fact, just before the conquest, the Lord appeared to Joshua as “commander of the army of the Lord”—a man of war (Joshua 5:14). God laid out the battle plans for the fight against Ai (Joshua 8:1–2). God told King Saul to “go, attack the Amalekites and totally destroy all that belongs to them” (1 Samuel 15:3). King David defeated the Philistines by following God’s strategy concerning the battle (2 Samuel 5:23–25). God never tells people to sin, so the Israelites who followed God’s commands to wage war were not sinning. Killing in war cannot be equated with murder.
This is not to say that killing in war has no effects. David wanted badly to build the temple in Jerusalem, but God did not let him. The Lord wanted a man of peace to build the temple, and David’s history had been anything but peaceful. God said to David, “You are not to build a house for my Name, because you are a warrior and have shed blood” (1 Chronicles 28:3).
There is no theocracy today. No nation has a command from God to wage war, and God is not handing out battle plans as He did to Joshua, Saul, and David. Yet wars continue to be fought. It is part a fallen world’s existence. The Bible never condemns the actions of a soldier following orders on a battlefield. In fact, the New Testament has examples of soldiers who had faith in God—Jesus commended a centurion’s faith inMatthew 8:10; and another centurion, Cornelius, was saved inActs 10. These men of war were not rebuked for performing the duties of a centurion, nor were they told they must change professions.
Most tellingly, some soldiers came to John the Baptist as he was baptizing in the Jordan River. The soldiers asked John, “What should we do?” This would have been the perfect opportunity for John to tell them to stop engaging in warfare, stop killing, or stop being soldiers. Instead, John replied, “Don’t extort money and don’t accuse people falsely—be content with your pay” (Luke 3:14). Being a soldier is not inherently sinful.
Paul uses the soldier life as an illustration of spiritual truth (see1 Corinthians 9:7and2 Timothy 2:3). Other references mention battles and warfare (see2 Corinthians 10:4and1 Timothy 1:18).Ephesians 6contains an extended comparison of the Christian life and warfare (verses 10–17). If being a soldier (and doing the things soldiers are required to do) were sinful, it is unlikely the Holy Spirit would have used soldiering as a metaphor for anything good.
Throughout the Bible, warfare is presented as a grim reality in a cursed world. There are forces of evil that must be stopped, and bloodshed is sometimes the result. Whether a Christian should serve in the military is a matter of one’s own conscience, but killing an armed combatant in the context of warfare is not sinful in itself. There is a time and season for everything, including war (Ecclesiastes 3:8).Recommended Resources:War: Four Christian Views by Robert G. ClouseandLogos Bible Software.
Read more:http://www.gotquestions.org/killing-in-war.html#ixzz3dcA4adwR
Examples of Murder from my devotional SheReadsTruth.org:
Judges 4:1–5:3
4 xAnd the people of Israel again did what was evil in the sight of the Lord after Ehud died. 2 And the Lord ysold them into the hand of zJabin king of Canaan, who reigned in zHazor. The commander of his army was aSisera, who lived in bHarosheth-hagoyim. 3 Then the people of Israel ccried out to the Lord for help, for he had d900 chariots of iron and he oppressed the people of Israel cruelly for twenty years.
4 Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. 5 She used to sit under the palm of Deborah between Ramah and Bethel in ethe hill country of Ephraim, and the people of Israel came up to her for judgment. 6 She sent and summonedfBarak the son of Abinoam from gKedesh-naphtali and said to him, “Has not the Lord, the God of Israel, commanded you, ‘Go, gather your men at Mount hTabor, taking 10,000 from the people of Naphtali and the people of Zebulun. 7 And I will draw out Sisera, the general of Jabin’s army, to meet you by ithe river Kishon with his chariots and his troops, jand I will give him into your hand’?” 8 Barak said to her, “If you will go with me, I will go, but if you will not go with me, I will not go.” 9 And she said, “I will surely go with you. Nevertheless, the road on which you are going will not lead to your glory, for the Lord will ksell Sisera into the hand of a woman.” Then Deborah arose and went with Barak to Kedesh. 10 And Barak called out lZebulun and Naphtali to Kedesh. And 10,000 men went up at his heels, and Deborah went up with him.
11 Now Heber mthe Kenite had separated from the Kenites, the descendants of nHobab the father-in-law of Moses, and had pitched his tent as far away as the oak in oZaanannim, which is near Kedesh.
12 When Sisera was told that Barak the son of Abinoam had gone up to Mount Tabor, 13 Sisera called out all his chariots, p900 chariots of iron, and all the men who were with him, from Harosheth-hagoyim to the river Kishon. 14 And Deborah said to Barak, “Up! For this is the day in which qthe Lord has given Sisera into your hand. rDoes not the Lord go out before you?” So Barak went down from Mount Tabor with 10,000 men following him. 15 sAnd theLord routed Sisera and all his chariots and all his army before Barak by the edge of the sword. And Sisera got down from his chariot and fled away on foot. 16 And Barak pursued the chariots and the army to Harosheth-hagoyim, and all the army of Sisera fell by the edge of the sword; not a man was left.
17 But Sisera fled away on foot to the tent of Jael, the wife of Heber the Kenite, for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. 18 And Jael came out to meet Sisera and said to him, “Turn aside, my lord; turn aside to me; do not be afraid.” So he turned aside to her into the tent, and she covered him with a rug. 19 And he said to her, “Please give me a little water to drink, for I am thirsty.” So she opened ta skin of milk and gave him a drink and covered him. 20 And he said to her, “Stand at the opening of the tent, and if any man comes and asks you, ‘Is anyone here?’ say, ‘No.’ ” 21 But Jael the wife of Heber took a tent peg, and took a hammer in her hand. Then she went softly to him and drove the peg into his temple until it went down into the ground while he was lying fast asleep from weariness. So he died. 22 And behold, as Barak was pursuing Sisera, Jael went out to meet him and said to him, “Come, and I will show you the man whom you are seeking.” So he went in to her tent, and there lay Sisera dead, with the tent peg in his temple.
23 uSo on that day God subdued Jabin the king of Canaan before the people of Israel. 24 And the hand of the people of Israel pressed harder and harder against Jabin the king of Canaan, until they destroyed Jabin king of Canaan.
5 vThen sang Deborah and Barak the son of Abinoam on that day:
that wthe people offered themselves willingly,
bless the Lord!
to the Lord I will sing;
I will make melody to the Lord, the God of Israel.
Then we have Jesus in the NT stating to turn the other cheek:
Question: "Why is God so different in the Old Testament than He is in the New Testament?"
Answer:At the very heart of this question lies a fundamental misunderstanding of what both the Old and New Testaments reveal about the nature of God. Another way of expressing this same basic thought is when people say, “The God of the Old Testament is a God of wrath while the God of the New Testament is a God of love.” The fact that the Bible is God’s progressive revelation of Himself to us through historical events and through His relationship with people throughout history might contribute to misconceptions about what God is like in the Old Testament as compared to the New Testament. However, when one reads both the Old and the New Testaments, it becomes evident that God is not different from one testament to another and that God’s wrath and His love are revealed in both testaments.
For example, throughout the Old Testament, God is declared to be a “compassionate and gracious God, slow to anger, abounding in love and faithfulness,” (Exodus 34:6;Numbers 14:18;Deuteronomy 4:31;Nehemiah 9:17;Psalm 86:5,15;108:4;145:8;Joel 2:13). Yet in the New Testament, God’s loving-kindness and mercy are manifested even more fully through the fact that “God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16). Throughout the Old Testament, we also see God dealing with Israel the same way a loving father deals with a child. When they willfully sinned against Him and began to worship idols, God would punish them. Yet, each time He would deliver them once they had repented of their idolatry. This is much the same way God deals with Christians in the New Testament. For example,Hebrews 12:6tells us that “the Lord disciplines those he loves, and he punishes everyone he accepts as a son.”
In a similar way, throughout the Old Testament we see God’s judgment and wrath poured out on sin. Likewise, in the New Testament we see that the wrath of God is still “being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness” (Romans 1:18). So, clearly, God is no different in the Old Testament than He is in the New Testament. God by His very nature is immutable (unchanging). While we might see one aspect of His nature revealed in certain passages of Scripture more than other aspects, God Himself does not change.
As we read and study the Bible, it becomes clear that God is the same in the Old and New Testaments. Even though the Bible is 66 individual books written on two (or possibly three) continents, in three different languages, over a period of approximately 1500 years by more than 40 authors, it remains one unified book from beginning to end without contradiction. In it we see how a loving, merciful, and just God deals with sinful men in all kinds of situations. Truly, the Bible is God’s love letter to mankind. God’s love for His creation, especially for mankind, is evident all through Scripture. Throughout the Bible we see God lovingly and mercifully calling people into a special relationship with Himself, not because they deserve it, but because He is a gracious and merciful God, slow to anger and abundant in loving-kindness and truth. Yet we also see a holy and righteous God who is the Judge of all those who disobey His Word and refuse to worship Him, turning instead to worship gods of their own creation (Romans chapter 1).
Because of God’s righteous and holy character, all sin—past, present, and future—must be judged. Yet God in His infinite love has provided a payment for sin and a way of reconciliation so that sinful man can escape His wrath. We see this wonderful truth in verses like1 John 4:10: “This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.” In the Old Testament, God provided a sacrificial system whereby atonement could be made for sin. However, this sacrificial system was only temporary and merely looked forward to the coming of Jesus Christ who would die on the cross to make a complete substitutionary atonement for sin. The Savior who was promised in the Old Testament is fully revealed in the New Testament. Only envisioned in the Old Testament, the ultimate expression of God’s love, the sending of His Son Jesus Christ, is revealed in all its glory in the New Testament. Both the Old and the New Testaments were given “to make us wise unto salvation” (2 Timothy 3:15). When we study the Testaments closely, it is evident that God “does not change like shifting shadows” (James 1:17).Recommended Resources:Knowing God by J.I. PackerandLogos Bible Software.
Read more:http://www.gotquestions.org/God-different.html#ixzz3dc9VZ6rb
Matthew Henry's Commentary about the Ten Commandments - including do not kill/murder?
Shared from PocketBible for Windows Store (http://www.laridian.com)
mooth A primitive root; to die (literally or figuratively); causatively to kill
KJV Usage: X at all, X crying, (be) dead (body, man, one), (put to, worthy of) death, destroy (-er), (cause to, be like to, must) die, kill, necro [-mancer], X must needs, slay, X surely, X very suddenly, X in [no] wise.
Brown-Driver-Briggs' Hebrew Definitions
1. to die, kill, have one executed
a. (Qal)
1. to die
2. to die (as penalty), be put to death
3. to die, perish (of a nation)
4. to die prematurely (by neglect of wise moral conduct)
b. (Polel) to kill, put to death, dispatch
c. (Hiphil) to kill, put to death
d. (Hophal)
1. to be killed, be put to death 1d
e. to die prematurely
Origin: a primitive root
TWOT: 1169
Parts of Speech: Verb
View how H4191 מוּת is used in the Bible
First 30 of 693 occurrences of H4191 מוּת
Genesis 2:17
Genesis 3:3
Genesis 3:4
Genesis 5:5
Genesis 5:8
Genesis 5:11
Genesis 5:14
Genesis 5:17
Genesis 5:20
Genesis 5:27
Genesis 5:31
Genesis 7:22
Genesis 9:29
Genesis 11:28
Genesis 11:32
Genesis 18:25
Genesis 19:19
Genesis 20:3
Genesis 20:7
Genesis 23:2
Genesis 23:3
Genesis 23:4
Genesis 23:6
Genesis 23:8
Genesis 23:11
Genesis 23:13
Genesis 23:15
Genesis 25:8
Genesis 25:17
Genesis 25:32
Genesis 3:3
Genesis 3:4
Genesis 5:5
Genesis 5:8
Genesis 5:11
Genesis 5:14
Genesis 5:17
Genesis 5:20
Genesis 5:27
Genesis 5:31
Genesis 7:22
Genesis 9:29
Genesis 11:28
Genesis 11:32
Genesis 18:25
Genesis 19:19
Genesis 20:3
Genesis 20:7
Genesis 23:2
Genesis 23:3
Genesis 23:4
Genesis 23:6
Genesis 23:8
Genesis 23:11
Genesis 23:13
Genesis 23:15
Genesis 25:8
Genesis 25:17
Genesis 25:32
Corresponding Greek Words
mavet G2288 thanatos
mut G101 adunateo
mut G355 an alisko
mut G1587 ek leipo
mut G1626 ek troma
mut G2287 thanate phoros
mut G2348 thnesko
mut G2349 thnetos
mut G3179 meth istemi
mut G3334 meta kineo
mut G3337 met allasso
mut G3346 meta tithemi
mut G3498 nekros
mut G4098 pipto
mut G4931 sun teleo
mut G5054 teleute
mut hi,qal,pil G2289 thanatoo
mut hi. G25 agapao
mut hi. G86 hades
mut hi. G1578 ek klino
mut hi. G3960 patasso
mut hi.,qal.,ho. G337 an aireo
mut hoph. G1777 enochos
mut ni. G1808 ex airo
mut ni. G2795 kineo
mut pil. G1929 epi didomi
mut qal,hi,hoph G599 apo thnesko
mut qal,ho G622 ap ollumi
mut qal,hoph G5053 teleutao
mut qal,ni G2827 klino
mut qal,ni,hi G4098 pipto
mut qal,pil,hi G2288 thanatos
mut qal,pil,hi,ho G2289 thanatoo
mut qal,pil,hi,ho G615 apo kteino
mut qal.,ni. G4531 saleuo
mut G101 adunateo
mut G355 an alisko
mut G1587 ek leipo
mut G1626 ek troma
mut G2287 thanate phoros
mut G2348 thnesko
mut G2349 thnetos
mut G3179 meth istemi
mut G3334 meta kineo
mut G3337 met allasso
mut G3346 meta tithemi
mut G3498 nekros
mut G4098 pipto
mut G4931 sun teleo
mut G5054 teleute
mut hi,qal,pil G2289 thanatoo
mut hi. G25 agapao
mut hi. G86 hades
mut hi. G1578 ek klino
mut hi. G3960 patasso
mut hi.,qal.,ho. G337 an aireo
mut hoph. G1777 enochos
mut ni. G1808 ex airo
mut ni. G2795 kineo
mut pil. G1929 epi didomi
mut qal,hi,hoph G599 apo thnesko
mut qal,ho G622 ap ollumi
mut qal,hoph G5053 teleutao
mut qal,ni G2827 klino
mut qal,ni,hi G4098 pipto
mut qal,pil,hi G2288 thanatos
mut qal,pil,hi,ho G2289 thanatoo
mut qal,pil,hi,ho G615 apo kteino
mut qal.,ni. G4531 saleuo
