Interesting that you use the KJV for that quote, because in the archaic English of the KJV, "shall" and "will" have very specific intents that differ by gramatical person. Used in the first person, "will" indicates general intent but not absolute intent. If a person wanted to convey an absolute intention, he said "I shall." But in the second and third persons, that was reversed. "He will" is absolute intent, "he shall" is general intent.
If the KJV interpreters had intended to convey an absolute command, they would have said, "Man will." When the KJV said "man shall," that is not conveying an absolute command. That verse actually says that human government will handle enforcement of laws, not God directly.
Blah, Blah, Blah... somewhat semantic. So I went to google because I am not as smart as you and YLT renders - whoso sheddeth man's blood, by man is his blood shed: for in the image of God hath He made man. and WEB renders - Whoever sheds man's blood, his blood will be shed by man, for God made man in his own image. So, which ENGLISH translation is right? as i said, semantics as it is a command.
So, forget the English as it is pointless to argue one English translation to another - instead, what has the church already said...
Sorry I cheated and went to google again...
Matthew Henry's Concise Commentary
9:4-7 The main reason of forbidding the eating of blood, doubtless was because the shedding of blood in sacrifices was to keep the worshippers in mind of the great atonement; yet it seems intended also to check cruelty, lest men, being used to shed and feed upon the blood of animals, should grow unfeeling to them, and be less shocked at the idea of shedding human blood. Man must not take away his own life. Our lives are God's, and we must only give them up when he pleases. If we in any way hasten our own death, we are accountable to God for it. When God requires the life of a man from him that took it away unjustly, the murderer cannot render that, and therefore must render his own instead. One time or other, in this world or in the next, God will discover murders, and punish those murders which are beyond man's power to punish. But there are those who are ministers of God to protect the innocent, by being a terror to evil-doers, and they must not bear the sword in vain, Ro 13:4. Wilful murder ought always to be punished with death. To this law there is a reason added. Such remains of God's image are still upon fallen man, that he who unjustly kills a man, defaces the image of God, and does dishonour to him.
Pulpit Commentary
Verse 6. -Whoso sheddeth. Literally, he
shedding, i.e. willfully and unwarrantably; and not simply
accidentally, for which kind of manslaughter the law afterwards provided (
videNumbers 35:11);
or judicially, for that is commanded by the present statute.Man's blood. Literally,
blood of the man, human blood.By man. Not openly and directly by God, but by man himself, acting of course as God's instrument and agent - an instruction which involved the setting up of the magisterial office, by whom the sword might be borne ("Hic igitur fens est, ex quo manat totum jus civile etjus gentium." - Luther. Cf.
Numbers 35:29-31;
Romans 13:4), and equally laid a basis for the law of the
goel subsequently established in Israel (
Deuteronomy 19:6;
Joshua 20:3). The Chaldee paraphrases, "with witnesses by sentence of the judges." The LXX. substitutes for "by man"ἀντὶ τοῦ αἵματοςαὐτοῦ ( an interpretation followed by Professor Lewis, who quotes Jona ben Gannach in its support,Shall. Not merely a permission legalizing, but an imperative command enjoining, capital punishment, the reason for which follows.For in the image of God made he man.To apply this to the magistracy (Bush, Murphy, Keil), who are sometimes in Scripture styled Elohim (
Psalm 82:6), and the ministers of God (
Romans 13:4), and who may be said to have been made in the Divine image in the sense of being endowed with the capacity of ruling and judging, seems forced and unnatural; the clause obviously assigns the original dignity of man (cf.
Genesis 1:28) as the reason why the murderer cannot be suffered to escape (Calvin, Poole, Alford, 'Speaker's Commentary,' Candlish, Lange)
Gill's Exposition of the Entire Bible
Whoso sheddeth man's blood, by man shall his blood be shed,.... That is, he that is guilty of wilful murder shall surely be put to death by the order of the civil magistrate; so the Targum of Jonathan,"by witnesses the judges shall condemn him to death,''that is, the fact being clearly proved by witnesses, the judges shall condemn"him to death,''that is, the fact being clearly proved by witnesses, the judges shall pass the sentence of death upon him, and execute it; for this is but the law of retaliation, a just and equitable one, blood for blood, or life for life; though it seems to be the first law of this kind that empowered the civil magistrate to take away life; God, as it is thought, reserving the right and power to himself before, and which, for some reasons, he thought fit not to make use of in the case of Cain, whom he only banished, and suffered not others to take away his life, but now enacts a law, requiring judges to punish murder with death: and which, according to this law, ought never to go unpunished, or have a lesser punishment inflicted for it: the reason follows:
for in the image of God made he man; which, though sadly defaced and obliterated by sin, yet there are such remains of it, as render him more especially the object of the care and providence of God, and give him a superiority to other creatures; and particularly this image, among others, consists in immortality, which the taking away of his life may seem to contradict; however, it is what no man has a right to do.
Seems the Church over the centuries agree on this?
