Consulting the dictionary, I found that the word [Greek: krinô] had several different meanings, among the most used being "to condemn in a court of justice," and even "to condemn to death," but in no instance did it signify "to speak evil." I consulted a dictionary of New Testament Greek, and found that was often used in the sense "to condemn in a court of justice," sometimes in the sense "to choose," never as meaning "to speak evil." From which I inferred that the word [Greek: krinô] might be translated in different ways, but that the rendering "to speak evil" was the most forced and far-fetched. I searched for the word [Greek: katadikazô], which follows [Greek: krinô], evidently to define more closely the sense in which the latter is to be understood. I looked for [Greek: katadikazô] in the dictionary, and found that it had no other signification than "to condemn in judgment," or "to judge worthy of death." I found that the word was used four times in the New Testament, each time in the sense "to condemn under sentence, to judge worthy of death." In James (v. 6) we read, "_Ye have condemned and killed the just_." The word rendered "condemned" is this same [Greek: katadikazô], and is used with reference to Jesus, who was condemned to death by a court of justice. The word is never used in any other sense, in the New Testament or in any other writing in the Greek language. What, then, are we to say to all this? Is my conclusion a foolish one? Is not every one who considers the fate of humanity filled with horror at the sufferings inflicted upon mankind by the enforcement of criminal codes,--a scourge to those who condemn as well as to the condemned,--from the slaughters of Genghis Khan to those of the French Revolution and the executions of our own times? He would indeed be without compassion who could refrain from feeling horror and repulsion, not only at the sight of human beings thus treated by their kind, but at the simple recital of death inflicted by the knout, the guillotine, or the gibbet. The Gospel, of which every word is sacred to you, declares distinctly and without equivocation: "You have from of old a criminal law, An eye for an eye, a tooth for a tooth; but a new law is given you, That you resist not evil. Obey this law; render not evil for evil, but do good to every one, forgive every one, under all circumstances." Further on comes the injunction, "_Judge not_," and that these words might not be misunderstood, Jesus added, "_Condemn not_; condemn not in justice the crimes of others."