deliberate, wanton, killing by piecemeal; the other, an accidental, and comparatively slight injury—­of the inflicter, in both cases, they say the same thing!  Now, just the discrimination to be looked for where GOD legislates, is marked in the original.  In the case of the servant wilfully murdered, He says, “It (the death) shall surely be avenged,” that is, the life of the wrong doer shall expiate the crime.  The same word is used in the Old Testament, when the greatest wrongs are redressed, by devoting the perpetrators to destruction.  In the case of the unintentional injury, in the following verse, God says, “He shall surely be fined, (anash.) “He shall pay as the judges determine.”  The simple meaning of the word anash, 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 silver and a talent of gold.”  That avenging the death of the servant, was neither imprisonment, nor stripes, nor a fine but that it was taking the master’s life we infer, 1.  From the use of the word nakam.  See Gen. iv. 24; Josh. x. 13; Judg. xv. 7; xvi. 28; 1 Sam. xiv. 24; xviii. 25; xxv. 31; 2 Sam. iv. 8; Judg. v. 2; 1 Sam. xxv. 26-33. 2.  From the express statute, Lev. xxiv. 17:  “He that killeth ANY man shall surely be put to death.”  Also, Num. 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 surely be adjudged.”  The Targum of Jerusalem, “Vengeance shall be taken for him to the uttermost.”  Jarchi, the same.  The Samaritan version:  “He shall die the death.”  Again, the clause “for he is his money,” is quoted to prove that the servant is his master’s property, and therefore, if he died, the master was not to be punished.  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 insist upon taking this principle of interpretation into the Bible, and turning it loose, let them stand and draw in self-defence.  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 its stroke clears the table, and tilts them among the sweepings beneath.  The Bible abounds with such expressions as the following:  “This (bread) is my body;” “all they (the Israelites) are brass and tin;” this (water) is the blood of the men who went in jeopardy of their lives;” “the Lord God is a sun;” “the seven good ears are seven years;” “the tree of the field is man’s life;” “God is a consuming fire;” “he is