whether individuals or communities, to destruction.  In the case of the unintentional injury, in the following verse, God says, “He shall surely be” fined, (Aunash.) “He shall pay as the judges determine.”  The simple meaning of the word Aunash, is to lay a fine.  It is used in Deut. xxii. 19.  They shall amerce him in one hundred shekels,” and in 2 Chron. xxxvi. 3—­“He condemned (mulcted) the land in a hundred talents of gold.—­This is the general use of the word, and its primary signification.  That avenging the death of the servant, was neither imprisonment, nor stripes, nor amercing the master in damages, but that it was taking the master’s life we infer.

1.  From the Bible usage of the word Nakam.  See Genesis iv. 24; Joshua x. 13; Judges xv. 7-xvi. 28; 1 Samuel xiv. 24-xviii. 25-xxv. 31; 2 Samuel iv. 8; Judges v. 2; 1 Samuel xxv. 26-33, &c. &c.

2.  From the express statute in such case provided.  Leviticus xxiv. 17. “He that killeth ANY man shall surely be put to death.”  Also Numbers xxxv. 30, 31. “Whoso killeth ANY person, the murderer shall be put to death. Moreover ye shall take NO SATISFACTION for the life of a murderer which is guilty of death, but he shall surely be put to death.”

3.  The Targum of Jonathan gives the verse thus, “Death by the sword shall assuredly be adjudged.”  The Targum of Jerusalem thus, “Vengeance shall be taken for him to the uttermost.”  Jarchi gives the same rendering.  The Samaritan version thus, “He shall die the death.”

Again, the last clause in the 21st verse ("for he is his money”) is often quoted to prove that the servant is his master’s property, and therefore, if he died, the master was not to be punished. Because, 1st.  A man may dispose of his property as he pleases. 2d.  If the servant died of the injury, the master’s loss was a sufficient punishment.  A word about the premises, before we notice the inferences.  The assumption is, that the phrase, “HE IS HIS MONEY,” proves not only that the servant is worth money to the master, but that he is an article of property.  If the advocates of slavery will take this principle of interpretation into the Bible, and turn it loose, let them either give bonds for its behavior, or else stand and draw in self-defence, “lest it turn again and rend” them.  If they endorse for it at one point, they must stand sponsors all around the circle.  It will be too late to cry for quarter when they find its stroke clearing the whole table, and tilting them among the sweepings beneath.  The Bible abounds with such expressions as the following:  “This (bread) is my body;” “this (wine) is my blood;” “all they (the Israelites) are brass, and tin, and iron, and lead;” “this is life eternal, that they might know thee;” “this (the water of the well