Irreverence and Dnkindness to Parents. — The command to honour father and mother (Ex 20'-), also inculcated in the Koran (xvii. 24. 25), rests on a Sillied relation corresponding to that of the divine creation. God's majesty is violated when
parents are dishonoured (Ex 22'*). Hence the following are prohibited: (1) Cursing father or mother (Ex 21'*, Lv 20^). Examples of this otl'ence in practice are condemned in Mt 15*"", Mk 7^"". (2) Striking (Ex 21'^). This was a capital crime (Dt 21'*"*'). It is possible that insolence to parents was condonable by reformation, and there are evidences that the laws were not invariably executed with extreme rigour. Jos. {Ant. XVI. xi. 2) recounts an ineffectual attemiit of Herod at Berytus to get rid of his sons on this charge.
Prophesying Falsely.— See Prophecy.
Prostitution. — See Fomicatiun.
Rape, a foul crime that demanded capital punish- ment (Dt 222»). S:6& Seduction.
Robbery, when the act is accompanied with violence, as burglary, placed the offender beyond protection (Ex 22-). The Egyp. law was similar. Various degrees of the crime were recognized, it being a capital offence to take the ' devoted thing ' (Jos 7"), or to steal a man (Ex 21'«, Dt 24'). See Kidnapping.
Sabbath-Breaking.— See Sabbath.
Seduction consisted in the enticement of an un- betrothed virgin, for which restitution was to be made by subsequent marriage, unless the father interposed an obstacle, but then the usual dowry was exacted (Ex 22>«). In Dt 22=8 jj, [3 stated that a fine of 50 shekels was required, and there is no hint of possible compromise. Selden (Heb. Laws) states that the Sannedrin added other mulcts, because this was so insignificant : one for the shame and dishonour ; one for the loss of virginity and the vitiating of the body, and still another if force had been used ; and some account was taken of the quality and station of the person injured (see W. R. Smith, RS 276). An offending bond- maid was scourged, and her enticer, besides paying the fine, must make a trespass-offering (Lv Iff"""^).
Slander was prohibited, though no punishment is named (Ex 23') except when a wife's chastity was falsely impeached (Dt 32''""). See separate article.
Sodomy was delicately but positively condemned in Gn 13" 19°-', and regarded as an abomination (Lv 18^ 20"). Ob this crime the Koran and Zendavesta likewise are very severe. The Israelites were not always innocent. It was an evil practised in religious ceremonies, as appears from the terms c'"^ and nviip (Gn 38-' and Hos 4'*), which show that both males and females were set apart for such flagitious uses ; but if allowed in heathen temples, it was never to be permitted in the worship ot J ', Dt 23", 1 K 14"-* 15'"- 22*", 2 K 23', Job 36'*, IIos 4" (W. R. Smith, BS 133).
Speaking Evil of Rulers. — In the theocracy rulers are regarded as standing in the place of God, and so all reproachful words are ])roliibited. In Ex 22*- 2«, Jg 5*, 1 S 2**, Ps 82'- '• ^ the term D-nSx is used so as to imply that judges or legal officers are divine representatives.
Swearing Falsely was never excusable even on behalf of the poor (Ex 20'" 23'"') ; but when it was directed against the innocent, it was so aggravated a crime as to permit of no reprieve or pity (Dt 19'«"2'). See Lying and Oath.
Theft involved the culprit, when convicted, in fines of varying grades, and it has been thought, from Pr e'"-" compared with Ex 22', that the evil was more prevalent in the later history of the people. Ma.rmcr (Obscrviitions, ii. 194) shows that It was shameful to steal in a c.-iiavanserai (Sir 41"*). In later times it was not considered a crime to steal from a Samaritan or another thief.
Uncleanness as the result of incontinence, lack of restraint, or self-abuse, was forbidden directly (Lv 18'" 20") ; marked with the divine displea.sure (Gn 38"') ; and indirectly disapproved (Lv IS'"'"). The Zendavesta pronouuces a similar condemnation,
CEIMES AND PUISISHMENTS
CRIMES AND PUNISHMENTS 623
and allows of no atonement for the last-named. See separate articlt^.
Usary migho not be taken from lar. brethren, although the foreigner {nvkhri) was expressly ex- cluded from this and similar privileges (Kx 22^, Dt 23». ai), Xhe practice was forbidden by Egyp- laws, and is reproved in the Koran (xxx. 38). In various passages those who abstain from the evil are com- mended (Dt 15'" 24", Psl5»37»i-«' 112», Pr 19", Ezk 18"). Extortionate and oppressive dealing is condemned (Job 22" 24'- '). See sep. article.
B. PUNISHMENTS.— Punishment is defined as ' pain or any other penalty on a person for a crime or otl'ence by an autiiority to which the oUender is subject ; any pain or detriment suflered in con- sequence of wrong-doing ' [Standard Diet.). This article will describe some forms of sufl'ering in- flicted on victims who might not be guilty of legal offences. Various words in OT are tr. by ' punish- ment,' but the Heb. word that most frequently represents the idea is ij?, in the sense of ' visit.' In NT the word is employed generally as a tr. of itiXairit and Tifiupia ; also of Jisi) (2 Th 1"), iviTiida (2 Co 2"), iKSiicTiais (1 P 2"). Its purpose is not so much to execute vengeance as to deter from further violations, so that the oflender ' will hear and fear and do no more presumptuously' (Dt IT'* 19^). It was the belief of the Israelites that crimes were en- couraged bj' indulgence (Jos. Ant. VI. vii. 4). The ancient Parsees taught that crime was punished in the next as well as in this world (Darmesteter, i'ac. Sks. E. p. xcvi). The term is properly restricted to penalty for violation of law; but sufl'ering has often been imposed on the irmocent and weak, as if these had transgressed order, when it meant no more than the arbitrary will of one in superior authority. Punishment may extend to the forfeiture of life, and is then known in common law as Capital. In the Bible one thus liable is described as having committed a sin of death (Dt22'^); a sin worthy of death (Dt 21'-'''). Such as he are said to be ' sons of death ' (1 S 20" 26", 2 S \2^), or ' men of death ' (19®). ' He shall be put to death for his own sin ' (Dt 24>«, 2 K 14"). SceakoJn 8-'-^: 'Ye shall die in your sin.' Varicus modes of inflicting the penalty are mentioned, some of them as legally authorized among the chosen people, and others as administered by other nations or without regular warrant. The larger class of penalties was of secondary grade, and various means were devised to piinisli the otl'ender and deter others from repeatini; the crime.