Again the LORD spoke
This phrase emphasizes the continuous and direct communication between God and Moses. The Hebrew root for "spoke" is דָּבַר (dabar), which implies not just speaking but conveying a message with authority and purpose. This highlights the divine authority and the importance of the instructions that follow. In the broader biblical narrative, it underscores the unique relationship Moses had with God, serving as a mediator for the Israelites.

to Moses
Moses is a central figure in the Pentateuch, chosen by God to lead the Israelites out of Egypt and through the wilderness. His name in Hebrew, מֹשֶׁה (Moshe), is traditionally understood to mean "drawn out," reflecting his rescue from the Nile. Moses' role as a prophet and leader is pivotal, and this verse reaffirms his position as the recipient of God's law and guidance.

on the plains of Moab
The plains of Moab refer to the region east of the Jordan River, opposite Jericho. This location is significant as it represents the final staging area before the Israelites enter the Promised Land. Historically, Moab was a territory often in conflict with Israel, yet here it serves as a place of preparation and instruction. The plains symbolize a transitional space where the Israelites are poised to fulfill God's promises.

by the Jordan
The Jordan River is a critical geographical and spiritual landmark in the Bible. It represents a boundary and a crossing point into new beginnings, most notably the entry into the Promised Land. The Jordan is often associated with purification and transition, as seen in later biblical events such as the baptism of Jesus. Here, it marks the threshold of a new chapter for the Israelites.

across from Jericho
Jericho is one of the oldest inhabited cities in the world and holds significant archaeological and biblical importance. Its mention here foreshadows the upcoming conquest and the miraculous events that will occur as the Israelites begin their campaign in Canaan. Jericho represents the first major challenge in the Promised Land, and its strategic location underscores the imminent fulfillment of God's promises to His people.

Command the Israelites
The Hebrew word for "command" is "צַו" (tsav), which implies a direct order or decree. This is not a suggestion but a divine mandate from God to Moses, emphasizing the authority and seriousness of the instruction. The Israelites, as God's chosen people, are to follow His commands as a demonstration of their covenant relationship with Him. This command underscores the importance of obedience in the life of faith, reflecting a broader biblical theme where God's people are called to live according to His statutes.

to give the Levites cities
The Levites, descendants of Levi, were set apart for religious duties and did not receive a territorial inheritance like the other tribes. Instead, they were given cities to dwell in. The Hebrew word for "give" is "נָתַן" (natan), which means to bestow or grant. This act of giving cities to the Levites highlights the communal responsibility of the Israelites to support those who serve in the temple and religious life. It reflects the principle of providing for those who dedicate their lives to spiritual service, a concept echoed in the New Testament regarding the support of ministers and church leaders.

to live in
The phrase "to live in" indicates a permanent dwelling place, not just a temporary residence. The Levites were to have a stable home base from which they could perform their duties. This stability was crucial for maintaining the religious and social order of Israel. The Hebrew root "יָשַׁב" (yashav) means to sit, dwell, or remain, suggesting a sense of belonging and permanence. It underscores the idea that those who serve God should have a secure place within the community.

from the inheritance the Israelites will possess
The term "inheritance" (נַחֲלָה, nachalah) refers to the land that God promised to the descendants of Abraham, Isaac, and Jacob. This inheritance was a tangible sign of God's faithfulness and covenant with His people. By allocating part of this inheritance to the Levites, the Israelites acknowledged that their blessings were from God and were to be shared for the common good. This sharing of the inheritance is a reminder of the communal nature of God's blessings and the call to generosity and stewardship.

You are also to give the Levites pasturelands around the cities
The provision of "pasturelands" (מִגְרָשׁ, migrash) was essential for the Levites' sustenance, allowing them to keep livestock and support themselves. These lands were not just for economic purposes but also served as a buffer zone, creating a sacred space around the cities. This allocation reflects God's care for the practical needs of His servants and the integration of spiritual and physical life. It also symbolizes the idea that those who serve God are to be provided for by the community, ensuring their well-being as they fulfill their spiritual duties.

You are to give
This phrase indicates a command from God to the Israelites, emphasizing the importance of obedience to divine instructions. The Hebrew root word for "give" is "נָתַן" (natan), which means to bestow or grant. This reflects God's provision and the Israelites' responsibility to support the Levites, who were set apart for religious duties and did not receive a land inheritance like the other tribes.

the Levites
The Levites were a distinct tribe in Israel, set apart for religious service and duties related to the Tabernacle and later the Temple. Their role was crucial in maintaining the spiritual life of the nation. Historically, the Levites were descendants of Levi, one of Jacob's sons, and their unique position underscores the importance of spiritual leadership and service in the community.

cities to dwell in
The provision of cities for the Levites highlights God's care for those who serve Him. The Hebrew word for "cities" is "עָרִים" (arim), which refers to inhabited places or towns. This allocation ensured that the Levites had a stable place to live, reflecting God's provision for His servants. It also allowed them to be dispersed among the other tribes, facilitating their role as spiritual leaders and teachers.

along with pastureland
The inclusion of pastureland, or "מִגְרָשׁ" (migrash) in Hebrew, indicates God's provision for the Levites' physical needs. This land was necessary for their livestock, ensuring they had the means to sustain themselves. It symbolizes God's holistic care for His people, providing not only for their spiritual needs but also their material well-being.

around the cities
The phrase "around the cities" suggests a buffer zone or area surrounding the Levite cities, which served both practical and symbolic purposes. Practically, it provided space for agriculture and livestock, essential for the Levites' sustenance. Symbolically, it represents the idea of separation and sanctity, as the Levites were set apart for God's service. This arrangement ensured that the Levites were integrated into the community while maintaining their distinct role.

The pastureland
The Hebrew word for "pastureland" is "migrash," which refers to open land surrounding a city. This land was designated for the Levites, who were the priestly tribe of Israel. The pastureland was not just for agricultural purposes but also served as a buffer zone, providing space for the Levites to live and work. This allocation underscores the importance of supporting those who serve in spiritual roles, ensuring they have the necessary resources to fulfill their duties.

around the cities
The cities mentioned here are the Levitical cities, which were distributed among the tribes of Israel. The Levites did not receive a specific territory like the other tribes but were given cities within each tribe's land. This arrangement highlights the integration of spiritual leadership within the community, ensuring that the Levites were accessible to all Israelites for religious instruction and guidance.

you give to the Levites
The Levites were set apart for service to God and the community, and their sustenance was provided by the other tribes. This phrase emphasizes the communal responsibility to support those dedicated to spiritual service. It reflects the biblical principle of stewardship and the importance of providing for those who minister in the name of the Lord.

will extend a thousand cubits
A cubit is an ancient measurement roughly equivalent to 18 inches or 45 centimeters. The specification of "a thousand cubits" indicates a defined and significant area surrounding each city. This measurement ensured that the Levites had adequate space for their livestock and other needs, symbolizing God's provision and care for His servants.

from the city wall
The city wall represents protection and boundary. The measurement from the city wall signifies the beginning of the Levites' allotted land, marking a clear distinction between the city proper and the surrounding pastureland. This separation underscores the idea of sacred space, where the Levites could carry out their duties without interference, yet remain connected to the community they served.

You are to measure
The directive to "measure" indicates a precise and intentional action. In the Hebrew context, the word used here is "madad," which implies a careful and deliberate act of determining boundaries. This reflects God's orderliness and His desire for His people to live within defined limits, both physically and spiritually. The act of measuring is a reminder of God's sovereignty and His provision of space for His people to thrive.

a thousand cubits
The "cubit" is an ancient unit of length, roughly equivalent to the length of a forearm, about 18 inches or 45 centimeters. The specification of "a thousand cubits" suggests a significant area, emphasizing the importance of adequate space for the needs of the Levites and their livestock. This measurement underscores God's provision and care for the practical needs of His people, ensuring they have enough resources to sustain their community.

outside the city
The phrase "outside the city" indicates a separation between the urban center and the surrounding land. This separation is significant in maintaining the sanctity and order of the city, which often served as a place of refuge and worship. The delineation of space outside the city for pastureland reflects God's wisdom in balancing urban and rural needs, ensuring that both spiritual and physical sustenance are provided for His people.

to the east side
The mention of the "east side" is the beginning of a detailed description of the boundaries. In biblical symbolism, the east often represents new beginnings and the direction from which God's glory appears (as seen in Ezekiel 43:2). This directional instruction highlights the comprehensive nature of God's provision, encompassing all directions and aspects of life.

two thousand cubits
The repetition of "two thousand cubits" for the south, west, and north sides emphasizes the uniformity and fairness in the allocation of land. This consistency reflects God's justice and equality in His dealings with His people. The doubling of the measurement from the east side suggests an abundance and generosity in God's provision, ensuring ample space for the needs of the community.

with the city in the center
Placing "the city in the center" signifies the centrality of community and worship in the life of God's people. The city, often a place of refuge and governance, is surrounded by the land that supports it, illustrating the interconnectedness of spiritual and physical life. This central positioning serves as a reminder that God should be at the heart of all aspects of life, guiding and sustaining His people.

This area will serve as pastureland
The designation of the area as "pastureland" highlights the practical and necessary provision for the Levites' livestock. In an agrarian society, pastureland was essential for survival and prosperity. This provision reflects God's understanding of the daily needs of His people and His desire to provide for them in every aspect of life.

for the cities
The phrase "for the cities" indicates that this provision is not just for individual benefit but for the collective well-being of the community. The cities, as centers of refuge and worship, require support from the surrounding land to function effectively. This communal focus underscores the biblical principle of living in community, where resources are shared, and the needs of all are considered.

Six of the cities
The number six in biblical numerology often represents imperfection or incompleteness, as it falls short of the number seven, which symbolizes completeness and divine perfection. In this context, the six cities of refuge are part of a larger system of justice and mercy, reflecting God's provision for human imperfection. Historically, these cities were strategically located throughout Israel to ensure accessibility, underscoring God's desire for justice to be within reach for all.

you give the Levites
The Levites were the priestly tribe, set apart for service to God and the community. They did not receive a territorial inheritance like the other tribes but were given cities to dwell in. This arrangement highlights the Levites' unique role as spiritual leaders and mediators. The provision of cities to the Levites signifies God's care for those dedicated to His service and the importance of spiritual oversight within the community.

will be cities of refuge
The concept of cities of refuge is deeply rooted in the Hebrew word "מִקְלָט" (miqlat), meaning a place of asylum or protection. These cities served as a sanctuary for individuals who committed manslaughter, offering them protection from the avenger of blood until a fair trial could be conducted. This system reflects God's justice and mercy, ensuring that punishment is meted out fairly and that innocent blood is not shed. It also foreshadows the ultimate refuge found in Christ, who offers protection and redemption to all who seek Him.

where a person who has killed someone may flee
The phrase underscores the gravity of taking a life, even unintentionally. The Hebrew word for "killed" here is "נָכָה" (nakah), which can mean to strike or smite. The provision for fleeing to a city of refuge emphasizes the sanctity of life and the need for due process. It acknowledges human fallibility and the potential for accidents, while also providing a means for justice and reconciliation.

In addition to these
This phrase indicates that the cities of refuge were part of a broader provision for the Levites. It suggests that God's care and provision extend beyond immediate needs, encompassing a comprehensive plan for the welfare of His people. The additional cities provided to the Levites ensured their sustenance and ability to fulfill their spiritual duties.

give the Levites forty-two other cities
The total of forty-eight cities (including the six cities of refuge) given to the Levites represents a significant portion of the land, reflecting the importance of spiritual leadership and the centrality of worship in the life of Israel. The number forty-two, while not as symbolically significant as other numbers, contributes to the overall structure and order within the nation. This allocation underscores the principle that those who serve God and His people are worthy of support and provision.

forty-eight cities
The phrase "forty-eight cities" refers to the specific number of cities allocated to the Levites among the tribes of Israel. In the Hebrew context, the number forty-eight is significant as it represents completeness and provision. The Levites, who were set apart for religious duties, did not receive a territorial inheritance like the other tribes. Instead, they were given these cities to dwell in, scattered throughout the land of Israel. This distribution ensured that the Levites could fulfill their priestly and teaching roles among all the tribes, symbolizing God's provision and the importance of spiritual leadership within the community.

together with their pasturelands
The inclusion of "together with their pasturelands" highlights the practical needs of the Levites. The Hebrew term for pasturelands, "migrash," refers to the open lands surrounding the cities, used for grazing livestock and agriculture. This provision underscores God's care for the Levites' sustenance and livelihood, allowing them to focus on their spiritual duties without neglecting their physical needs. Historically, this arrangement reflects the agrarian society of ancient Israel, where land and livestock were essential for survival and prosperity. It also illustrates the balance between spiritual service and practical living, a principle that resonates with the holistic approach to life encouraged in Scripture.

The cities that you give to the Levites
The Levites, set apart for the service of God, were not given a territorial inheritance like the other tribes. Instead, they were provided with cities to dwell in. The Hebrew root for "give" (נָתַן, natan) implies a deliberate and generous act of provision. This reflects God's provision for those dedicated to His service, ensuring they have a place within the community of Israel. Historically, this arrangement underscores the importance of the Levites' role in spiritual leadership and instruction.

from the land of the Israelites
The land of the Israelites was the Promised Land, a gift from God to His chosen people. The phrase emphasizes the communal responsibility of the Israelites to support the Levites. The land was not just a physical inheritance but a spiritual one, symbolizing God's covenant and faithfulness. This context highlights the unity and interdependence among the tribes, as they collectively support the Levites.

should be given in proportion to the inheritance of each tribe
The principle of proportionality here is rooted in fairness and equity. The Hebrew concept of "inheritance" (נַחֲלָה, nachalah) is not merely about possession but about stewardship of God's blessings. Each tribe's contribution was to reflect its size and capacity, ensuring that the burden of supporting the Levites was shared justly. This principle teaches us about the importance of equitable distribution and responsibility within a community.

the more populous tribes are to give more
This directive acknowledges the varying sizes and resources of the tribes. Larger tribes, with greater resources, were expected to contribute more. This reflects a biblical principle of giving according to one's means, as seen in other scriptural contexts (e.g., 2 Corinthians 8:12). It underscores the idea that those blessed with abundance have a greater responsibility to support God's work and His servants.

and the less populous tribes are to give fewer
Conversely, smaller tribes were not overburdened beyond their capacity. This consideration for the less populous tribes demonstrates God's justice and compassion. It ensures that all contributions are meaningful yet manageable, fostering a spirit of cooperation and mutual support. This principle can inspire us today to give generously but wisely, according to our ability, trusting that God values the heart behind the gift more than the size of the gift itself.

Then the LORD said to Moses
Then
This word serves as a connective tissue in the narrative, indicating a continuation of events or instructions. In the Hebrew text, the word often translated as "then" is "וַיְדַבֵּר" (vayedaber), which is a form of the verb "to speak." It suggests a direct communication from God, emphasizing the immediacy and importance of the message that follows. This sets the stage for divine instruction, underscoring the ongoing relationship between God and Moses as His chosen leader.

the LORD
The term "LORD" in the BSB is a translation of the Hebrew "YHWH," the sacred and personal name of God revealed to Moses at the burning bush (Exodus 3:14). This name signifies God's eternal, self-existent nature and His covenantal faithfulness to His people. In the context of Numbers, it reminds the reader of God's authority and His role as the ultimate lawgiver and protector of Israel.

said
The Hebrew word "אָמַר" (amar) is used here, which means "to say" or "to speak." This verb is often used in the context of divine revelation, indicating that what follows is not merely human wisdom but a direct communication from God. It highlights the importance of the message and the need for obedience to God's commands.

to Moses
Moses is the central human figure in the Pentateuch, serving as the mediator between God and the Israelites. His name, "מֹשֶׁה" (Moshe), is derived from the Hebrew verb "מָשָׁה" (mashah), meaning "to draw out," reflecting his rescue from the Nile River as a baby. Moses' role as a leader and prophet is crucial, as he is the one through whom God delivers His laws and guidance to the people. This phrase underscores Moses' unique position and responsibility in conveying God's will to Israel.

Speak to the Israelites
This phrase indicates a direct command from God to Moses, emphasizing the importance of communication between God and His chosen people. The Hebrew root for "speak" is "דבר" (dabar), which implies not just casual conversation but a formal declaration or command. Historically, this reflects the theocratic nature of Israelite society, where divine instructions were central to their communal and legal life. The Israelites, as God's covenant people, were to receive and obey these instructions as part of their identity and relationship with God.

and tell them
The repetition of the command to communicate underscores the seriousness and urgency of the message. The Hebrew word "אמר" (amar) for "tell" suggests a clear and authoritative transmission of information. This reflects the role of Moses as a mediator between God and the people, a role that prefigures Christ as the ultimate mediator in the New Testament. It also highlights the importance of clarity and fidelity in conveying God's word.

When you cross the Jordan
This phrase situates the instruction in a specific geographical and historical context. The Jordan River was a significant boundary for the Israelites, marking the transition from their wilderness wanderings to the Promised Land. Crossing the Jordan symbolizes entering into the fulfillment of God's promises. Theologically, it represents a step of faith and obedience, as the Israelites had to trust God to lead them into a new phase of their covenant journey.

into the land of Canaan
Canaan is the land promised to Abraham and his descendants, a land flowing with milk and honey. The mention of Canaan here is a reminder of God's faithfulness to His promises. Theologically, Canaan represents not just a physical territory but a place of spiritual inheritance and blessing. It is a type of the eternal rest and inheritance believers have in Christ. Historically, Canaan was a land with diverse cultures and religions, which posed both a challenge and an opportunity for the Israelites to live out their covenant identity.

select cities
The Hebrew word for "select" is "בָּדַל" (badal), which means to separate or set apart. This indicates a divine choice and purpose, emphasizing that these cities were not ordinary but were designated by God for a special function. The concept of setting apart is a recurring theme in Scripture, reflecting God's holiness and His call for His people to be distinct. Archaeologically, these cities were strategically located throughout Israel to be accessible, underscoring God's provision and justice.

cities of refuge
The Hebrew term "עָרֵי מִקְלָט" (arei miqlat) refers to places of asylum. These cities were a revolutionary concept in ancient Near Eastern law, providing protection and due process for those who had caused accidental harm. Historically, this system reflects God's mercy and justice, ensuring that even those who committed unintentional acts had a place of safety. Theologically, these cities foreshadow Christ as our ultimate refuge, offering protection from the consequences of sin.

manslayer
The Hebrew word "רֹצֵחַ" (rotseach) is used here, which typically means a killer or murderer. However, in this context, it refers specifically to someone who kills unintentionally. This distinction is crucial, as it separates premeditated murder from accidental death, highlighting the importance of intent in God's justice system. This reflects the biblical principle that God judges the heart and intentions, not just outward actions.

kills someone unintentionally
The phrase "unintentionally" is translated from the Hebrew "בִּשְׁגָגָה" (bishgagah), meaning without intent or by mistake. This underscores the importance of motive in biblical law. The provision for unintentional killing shows God's understanding of human fallibility and His desire for justice tempered with mercy. It also points to the need for discernment and wisdom in applying the law, a theme echoed throughout Scripture.

may flee there
The Hebrew verb "נָס" (nas) means to flee or escape. This action implies urgency and desperation, reflecting the immediate danger faced by the manslayer from the avenger of blood. Theologically, this fleeing is symbolic of the sinner's need to seek refuge in God, who provides safety and protection. It is a vivid picture of repentance and the pursuit of divine mercy, encouraging believers to seek God earnestly in times of trouble.

The cities
In the context of ancient Israel, "the cities" refers to the six cities of refuge designated by God through Moses. These cities were strategically located throughout the land to be accessible to anyone in need. The Hebrew word for "cities" is "עָרִים" (arim), which signifies not just a physical location but a place of community and governance. These cities were Levite cities, emphasizing their role as places of spiritual and legal authority.

will be a refuge
The term "refuge" comes from the Hebrew word "מִקְלָט" (miqlat), meaning a place of safety or asylum. In a broader theological sense, these cities symbolize God's provision of mercy and protection. They foreshadow the ultimate refuge found in Christ, who offers spiritual safety from the consequences of sin.

for you
The phrase "for you" personalizes the provision of refuge, indicating that God's laws and protections are designed with the individual in mind. It underscores the personal nature of God's care and justice, ensuring that each person has access to His mercy.

from the avenger
The "avenger" is translated from the Hebrew "גֹּאֵל הַדָּם" (go'el ha-dam), meaning "redeemer of blood." This refers to a family member responsible for avenging the death of a relative. The concept of the avenger is rooted in the ancient Near Eastern practice of blood vengeance, which was a common form of justice. However, God's law tempers this practice with provisions for mercy and due process.

so that the manslayer
The "manslayer" is the person who has killed another unintentionally. The Hebrew word "רֹצֵחַ" (rotzeach) is used here, which can mean both murderer and manslayer, depending on context. This distinction is crucial, as it differentiates between premeditated murder and accidental killing, highlighting the importance of intent in God's justice system.

will not die
This phrase emphasizes the protection offered to the manslayer, ensuring that he is not subject to immediate retribution. It reflects God's desire for justice to be served through a fair trial rather than through impulsive acts of vengeance.

until he stands trial
The requirement to "stand trial" underscores the importance of due process in God's legal system. The Hebrew phrase "עַד עָמְדוֹ לִפְנֵי הָעֵדָה" (ad amdo lifnei ha'edah) indicates a formal legal proceeding before the community. This process ensures that justice is administered fairly and that the truth is discerned through careful examination.

before the assembly
The "assembly" refers to the congregation or community of Israel, represented by its elders and leaders. The Hebrew word "עֵדָה" (edah) signifies a gathering of people who bear witness and make judgments. This communal aspect of justice reflects the collective responsibility of God's people to uphold righteousness and mercy. It also points to the role of the church today as a community that seeks to embody God's justice and grace.

The cities
The term "cities" in this context refers to designated urban areas within the Promised Land. In ancient Israel, cities were not just places of residence but centers of community life, governance, and worship. The Hebrew word for city, "עִיר" (ir), often implies a fortified place, suggesting that these cities were secure and well-established. Historically, cities in ancient Israel were strategically located and served as hubs for trade and communication. The selection of cities for refuge underscores the importance of accessibility and protection within the community.

you select
The phrase "you select" indicates a deliberate choice made by the Israelites under divine guidance. The Hebrew root "בָּחַר" (bachar) means to choose or select, often implying a careful and thoughtful decision. This selection process reflects God's sovereignty and the responsibility of the Israelites to follow His commands. It emphasizes the active role of the community in establishing places of justice and mercy, aligning with God's will.

will be
The phrase "will be" signifies a future establishment and a divine promise. It indicates certainty and assurance that these cities will serve their intended purpose. In the Hebrew text, the verb form used here conveys a sense of inevitability and divine ordination. This reflects the faithfulness of God in providing for His people and ensuring that His laws are implemented.

your six cities
The specification of "six cities" is significant in biblical numerology, where the number six often represents imperfection or incompleteness, falling short of the divine number seven. However, in this context, the six cities are perfectly sufficient for their purpose, demonstrating God's provision. Historically, these cities were strategically distributed across the land to ensure accessibility for all Israelites, symbolizing God's justice and mercy being available to everyone.

of refuge
The term "refuge" comes from the Hebrew word "מִקְלָט" (miqlat), meaning a place of shelter or protection. These cities were established as sanctuaries for those who had committed unintentional manslaughter, providing them safety from the avenger of blood until a fair trial could be conducted. The concept of refuge is deeply rooted in the character of God as a protector and deliverer. Scripturally, these cities foreshadow the ultimate refuge found in Christ, who offers protection and salvation to all who seek Him. The cities of refuge illustrate God's justice tempered with mercy, providing a way for reconciliation and restoration within the community.

Three of these cities
The concept of cities of refuge is deeply rooted in the ancient Israelite justice system. The Hebrew word for "cities" is "עָרִים" (arim), which signifies not just a physical location but a place of community and governance. The number "three" is significant in biblical numerology, often symbolizing completeness or divine perfection. Here, it indicates a balanced provision for justice and mercy, ensuring that the system is comprehensive and accessible.

are to be across the Jordan
The phrase "across the Jordan" refers to the Transjordan region, east of the Jordan River. This area was significant for the tribes of Reuben, Gad, and the half-tribe of Manasseh. The Hebrew term "עֵבֶר" (eber) means "beyond" or "across," indicating a geographical and cultural boundary. Establishing cities of refuge here underscores the inclusivity of God's justice, extending protection to all Israelites, regardless of their tribal lands.

and three in the land of Canaan
"The land of Canaan" refers to the territory west of the Jordan River, the Promised Land given to the Israelites. The Hebrew word "כְּנַעַן" (Canaan) is historically rich, representing a land of promise and fulfillment. By placing cities of refuge both in Canaan and across the Jordan, God ensures that His provision for justice is evenly distributed, reflecting His impartiality and care for all His people.

as cities of refuge
The term "refuge" in Hebrew is "מִקְלָט" (miqlat), meaning a place of asylum or protection. These cities served as sanctuaries for those who committed unintentional manslaughter, providing them safety from the avenger of blood until a fair trial could be conducted. This system highlights God's mercy and the value He places on human life, ensuring that justice is tempered with compassion. The cities of refuge are a foreshadowing of Christ, our ultimate refuge, who offers protection and redemption to all who seek Him.

These six cities
The concept of "six cities" refers to the cities of refuge established by God for the Israelites. In the Hebrew context, the number six often symbolizes imperfection or incompleteness, yet here it represents a complete provision for justice and mercy. These cities were strategically located throughout the land to ensure accessibility, reflecting God's desire for justice to be within reach for all His people.

will serve as a refuge
The term "refuge" in Hebrew is "מִקְלָט" (miqlat), meaning a place of safety or asylum. This reflects God's merciful provision for those who have committed unintentional manslaughter. The cities of refuge symbolize God's grace and protection, offering a sanctuary where justice and mercy meet. This concept foreshadows the ultimate refuge found in Christ, who provides spiritual safety for believers.

for the Israelites
The Israelites, God's chosen people, were given these cities as part of their covenant relationship with Him. This provision underscores God's commitment to justice and His desire to maintain order within the community. It also highlights the importance of communal responsibility and the value of human life within the Israelite society.

as well as for the foreigner or temporary resident among them
This phrase emphasizes the inclusivity of God's justice. The Hebrew words "גֵּר" (ger) for foreigner and "תוֹשָׁב" (toshav) for temporary resident indicate that God's laws and provisions were not limited to ethnic Israelites but extended to all who lived among them. This inclusivity reflects God's universal concern for justice and His desire for all people to experience His mercy.

so that anyone who kills another accidentally
The phrase "kills another accidentally" refers to unintentional manslaughter, distinguishing it from premeditated murder. The Hebrew word "שָׁגָגָה" (shagagah) implies an act done in error or without intent. This distinction is crucial in understanding God's justice system, which differentiates between intentional sin and unintentional acts, offering mercy to those who err without malice.

may flee there
The act of fleeing to a city of refuge was a means of seeking protection and justice. The Hebrew verb "נוּס" (nus) means to flee or escape, indicating urgency and the need for immediate protection. This provision allowed the accused to escape the avenger of blood until a fair trial could be conducted, ensuring that justice was served without undue haste or vengeance.

If anyone strikes
The Hebrew word for "strikes" is "נכה" (nakah), which implies a deliberate act of violence or aggression. In the context of ancient Israelite society, this term underscores the intentionality behind the act. The law here is addressing premeditated harm, emphasizing the moral and legal responsibility of the individual. This reflects the broader biblical principle that God values life and holds individuals accountable for their actions.

someone with an iron object
The mention of an "iron object" is significant, as iron was a common material for tools and weapons in the ancient Near East. The specificity of the material indicates the seriousness of the act, as iron was known for its durability and lethality. This detail highlights the premeditated nature of the crime, as the use of such a weapon suggests intent to cause serious harm or death.

so that he dies
This phrase indicates the outcome of the violent act, which is the loss of life. In biblical law, the sanctity of life is paramount, and the taking of life is a grave offense. The phrase underscores the irreversible consequence of the act, which necessitates a serious response according to the law. It reflects the biblical understanding that life is a gift from God and should be protected.

he is a murderer
The Hebrew term for "murderer" is "רֹצֵחַ" (rotzeach), which specifically refers to one who unlawfully takes a life. This designation is crucial in distinguishing between accidental killing and premeditated murder. The use of this term reinforces the moral culpability of the individual and the need for justice. It aligns with the biblical principle that justice must be served to maintain social order and reflect God's righteousness.

the murderer must surely be put to death
This phrase reflects the principle of lex talionis, or the law of retribution, which is a foundational concept in biblical justice. The certainty of the punishment ("must surely be") emphasizes the seriousness with which God views the taking of life. The death penalty for murder serves as both a deterrent and a means of upholding the sanctity of life. It reflects the biblical understanding that justice is necessary to maintain the moral fabric of society and to honor the image of God in humanity.

Or if anyone has in his hand
This phrase emphasizes personal responsibility and intent. The Hebrew word for "hand" (יָד, yad) often symbolizes power or control. In this context, it suggests that the individual has the means and the deliberate choice to use the stone. The hand is a metaphor for action and agency, indicating that the person is not acting accidentally but with purpose.

a stone capable of causing death
The stone here is not just any stone but one that is specifically "capable of causing death." This implies premeditation or at least awareness of the potential lethality of the object. In ancient times, stones were common weapons, and their use in this context underscores the seriousness of the act. The Hebrew word for stone (אֶבֶן, even) is often associated with strength and permanence, highlighting the gravity of using such an object to harm another.

and strikes another person
The act of striking is deliberate and forceful. The Hebrew verb used here (נָכָה, nakah) means to smite or hit with intent to harm. This action is not passive or accidental; it is a conscious decision to inflict injury. The phrase underscores the aggressor's culpability and the intentional nature of the violence.

and he dies
The consequence of the action is death, which is the ultimate and irreversible outcome. This phrase highlights the severity of the crime and the finality of the victim's fate. In the biblical context, life is sacred, and taking a life is a grave offense against God's creation.

the murderer must surely be put to death
This is a clear mandate for justice, reflecting the principle of lex talionis, or the law of retribution ("an eye for an eye"). The Hebrew phrase used here (מוֹת יוּמָת, mot yumat) is emphatic, indicating that the death penalty is not just permissible but required. This reflects the seriousness with which God views the sanctity of life and the need for justice to be served. In the broader biblical narrative, this underscores the importance of upholding moral order and the consequences of sin.

If anyone has in his hand
This phrase indicates personal responsibility and intent. The Hebrew word for "hand" is "yad," which often symbolizes power, control, or possession. In ancient Israelite culture, the hand was seen as an extension of one's will and actions. This phrase underscores the personal accountability of the individual who wields the object, emphasizing that the act is deliberate and within the person's control.

a wooden object capable of causing death
The use of a "wooden object" highlights the premeditated nature of the act. Wood, in the ancient Near East, was a common material for tools and weapons. The Hebrew word for "wood" is "ets," which can refer to anything from a simple stick to a crafted weapon. This phrase suggests that the object is not inherently lethal but becomes so through the intent and force applied by the individual. It reflects the seriousness with which the law views the misuse of everyday items for harm.

and he strikes another man and kills him
The act of striking is deliberate and violent. The Hebrew verb "nakah" is used here, which means to strike, smite, or hit. This word conveys a sense of aggression and intent to harm. The phrase "and kills him" indicates the outcome of the action, emphasizing the gravity of taking a life. In the context of ancient Israelite law, this act disrupts the community's peace and order, necessitating justice.

the murderer must surely be put to death
This phrase reflects the principle of lex talionis, or the law of retribution, which is a foundational concept in biblical justice. The Hebrew word for "murderer" is "rotzeach," which specifically refers to one who commits intentional homicide. The phrase "must surely be put to death" uses the Hebrew construction "mot yumat," a strong imperative indicating the certainty and necessity of the death penalty for murder. This reflects the sanctity of life in biblical law and the need for justice to maintain societal order. The death penalty serves as both a punishment and a deterrent, underscoring the value God places on human life and the seriousness of taking it unlawfully.

The avenger of blood
This phrase refers to the "go'el ha-dam" in Hebrew, which translates to "redeemer of blood." In ancient Israelite society, the avenger of blood was typically a close relative of the deceased, tasked with the responsibility of ensuring justice for the wrongful death of a family member. This role underscores the importance of familial duty and justice within the community. The concept of the avenger of blood highlights the seriousness with which God views the sanctity of life and the necessity of justice. It also foreshadows the ultimate redemption and justice found in Christ, who is our Redeemer.

is to put the murderer to death
This directive emphasizes the gravity of murder and the requirement for justice. The Hebrew word for "murderer" is "rotzeach," which specifically denotes one who has unlawfully taken a life. The command to put the murderer to death reflects the principle of lex talionis, or the law of retribution, which is foundational in the Mosaic Law. This principle is not about personal vengeance but about maintaining societal order and justice. It serves as a deterrent to crime and a means of purging evil from the community, aligning with God's holiness and justice.

when he finds him
This phrase indicates the immediacy and urgency of justice. The avenger of blood was to act upon finding the murderer, suggesting that justice should not be delayed. In the historical context, this reflects the nomadic and tribal nature of ancient Israelite society, where swift justice was necessary to prevent further bloodshed and maintain peace. It also points to the omnipresence of God, who sees all actions and ensures that justice is ultimately served.

he is to kill him
The repetition of the command underscores its importance and the seriousness of the crime of murder. The Hebrew verb "harag" is used here, which means to kill or slay. This action was not taken lightly and was regulated by the cities of refuge system, which provided a place for those accused of manslaughter to seek asylum until a fair trial could be conducted. This system highlights God's provision for justice tempered with mercy, ensuring that only the guilty were punished while protecting the innocent. It reflects the balance of justice and mercy that is fully realized in the New Testament through Jesus Christ, who offers forgiveness and redemption.

Likewise
This word serves as a connective term, linking the current verse to the preceding context. In Numbers 35, God is providing laws concerning cities of refuge and the distinction between accidental and intentional killing. The use of "likewise" indicates a continuation of the legal instructions, emphasizing the importance of justice and the sanctity of life. It underscores the consistency of God's law and His desire for fairness and righteousness among His people.

if anyone
This phrase is inclusive, indicating that the law applies universally to all individuals within the community. It reflects the impartiality of God's justice, where no one is above the law. The Hebrew root here suggests a broad application, ensuring that every person is accountable for their actions, reinforcing the communal responsibility to uphold God's standards.

maliciously
The term "maliciously" implies intent and premeditation. In Hebrew, the root word often conveys a sense of evil intent or wickedness. This highlights the moral dimension of the act, distinguishing it from accidental harm. It serves as a reminder of the condition of the human heart and the need for inner transformation through God's guidance and grace.

pushes another
This phrase describes a physical act of aggression. The Hebrew context suggests a deliberate act of violence, not a mere accident. It reflects the seriousness with which God views acts of violence and the importance of maintaining peace and order within the community. It also serves as a warning against allowing anger or hatred to manifest in harmful actions.

intentionally throws an object
Here, the focus is on the deliberateness of the action. The Hebrew language emphasizes the willful nature of the act, indicating a conscious decision to harm another. This phrase underscores the principle that actions have consequences and that individuals must be mindful of their intentions and the potential harm they can cause.

at him and kills him
This part of the verse addresses the outcome of the malicious act—resulting in death. The gravity of taking a life is a central theme in biblical law, reflecting the belief that life is sacred and given by God. The Hebrew context here stresses the finality and seriousness of such an act, reinforcing the need for justice and the provision of cities of refuge as a means to protect the innocent and ensure fair trial.

or if in hostility
The phrase "in hostility" is derived from the Hebrew word "אֵיבָה" (eyvah), which conveys a sense of enmity or malice. This indicates a premeditated or intentional act of harm, contrasting with accidental or unintentional actions. In the ancient Near Eastern context, intent was crucial in determining guilt and appropriate punishment. The Bible consistently emphasizes the heart's condition, underscoring that God judges not only actions but the motives behind them.

he strikes him with his hand
The act of striking with the hand implies a personal and direct form of violence. In ancient Israelite society, physical altercations were not uncommon, but the law distinguished between accidental harm and deliberate assault. The hand, often symbolic of power and action, here becomes an instrument of sin when used to harm another intentionally. This highlights the responsibility individuals have over their actions and the use of their strength.

and he dies
The consequence of the action is death, which in biblical terms is the ultimate separation from life and community. The gravity of causing another's death is underscored throughout Scripture, reflecting the sanctity of life as created in the image of God (Genesis 1:27). Death as a result of hostility and violence is a perversion of God's original design for human relationships.

the one who struck him must surely be put to death
This phrase reflects the principle of lex talionis, or the law of retribution, which is foundational in Mosaic Law. The Hebrew phrase "מוֹת יוּמָת" (mot yumat) is emphatic, indicating the certainty and necessity of the death penalty for murder. This underscores the seriousness with which God views the taking of innocent life and serves as a deterrent to premeditated violence.

for he is a murderer
The term "murderer" (רֹצֵחַ, rotzeach) is used to describe someone who unlawfully takes a life with intent. This designation carries a moral and legal weight, distinguishing between manslaughter and murder. In biblical law, murder is a violation not only against the individual but against God, who is the giver of life.

The avenger of blood
The "avenger of blood" (גֹּאֵל הַדָּם, go'el ha-dam) was typically a close relative responsible for ensuring justice for the deceased. This role was part of the kinship obligations in ancient Israel, reflecting the communal nature of justice. The avenger acted as an agent of divine justice, emphasizing the community's role in upholding God's laws.

is to put him to death
The directive for the avenger to execute justice underscores the communal responsibility in maintaining order and righteousness. It reflects the seriousness with which God views murder and the necessity of upholding justice to prevent societal chaos. This also points to the ultimate justice of God, who will one day judge all actions.

when he finds him
The phrase "when he finds him" indicates the immediacy and inevitability of justice. It suggests that the murderer cannot escape the consequences of his actions, reflecting the biblical principle that sin will ultimately be exposed and judged. This serves as a sobering reminder of the certainty of divine justice and the importance of living righteously before God.

But if anyone
This phrase introduces a conditional scenario, emphasizing the universality of the law. The Hebrew word for "anyone" (אִישׁ, 'ish) is often used to denote a man or person, highlighting that the law applies to all individuals, regardless of status. This reflects the biblical principle of equality before God's law, underscoring that justice is impartial and applies to everyone.

pushes a person suddenly
The act of "pushes" (דָּחַף, dāḥap̄) in Hebrew suggests a forceful action, yet the context here is accidental rather than premeditated. The word "suddenly" (פִּתְאֹם, pit'om) indicates an unexpected or abrupt action. This phrase sets the stage for understanding the difference between intentional harm and accidental actions, which is crucial in the biblical legal system. It reflects the importance of intent in determining guilt or innocence, a principle that resonates throughout the Scriptures.

without hostility
The Hebrew term for "hostility" (אֵיבָה, 'eybah) conveys enmity or animosity. The absence of hostility implies that the action was not driven by malice or ill will. This distinction is vital in biblical law, as it differentiates between manslaughter and murder. The concept of intent is central to the justice system outlined in the Torah, emphasizing that God judges the heart and motives, not just the outward actions.

or throws an object at him unintentionally
The act of "throws" (שָׁלַךְ, shālak) involves casting or hurling something, which could result in harm. The key term here is "unintentionally" (בְּלֹא־צְדִיָּה, b'lo-tz'diyah), meaning without premeditation or deliberate intent. This phrase further clarifies the nature of accidental harm, reinforcing the idea that the law distinguishes between deliberate and accidental actions. It highlights the biblical principle of mercy and justice, where unintentional acts are treated with understanding and provision for refuge, as seen in the cities of refuge established for such cases.

or without looking
The phrase "without looking" suggests an action done inadvertently or without intention. In the Hebrew context, this implies a lack of awareness or foresight. The Hebrew root here can be associated with negligence or an accidental oversight. This highlights the importance of vigilance and awareness in our actions, reminding us that even unintentional acts can have serious consequences. Spiritually, it calls believers to be mindful and intentional in their daily walk, ensuring that their actions align with God's will.

drops a stone
The act of dropping a stone in ancient times could be a common occurrence, given the prevalence of stone structures and tools. The Hebrew word for "stone" (אֶבֶן, 'eben) is often used in the Old Testament to signify something foundational or significant. Here, it represents an object that, while ordinary, can become deadly when mishandled. This serves as a metaphor for the potential harm of seemingly benign actions when not guided by wisdom and care.

that kills a person
The gravity of the situation is underscored by the outcome—death. The Hebrew word for "kills" (מוּת, muth) is a strong term that denotes the cessation of life. This phrase emphasizes the sanctity of life and the severe consequences of actions, even when unintentional. It serves as a sobering reminder of the value God places on human life and the responsibility we have to protect it.

and he did not see him
This phrase indicates a lack of perception or awareness. In the Hebrew context, seeing is often equated with understanding or knowing. The absence of sight here suggests an innocence or ignorance of the impending harm. It reflects the human condition of limited understanding and the need for divine guidance to navigate life's complexities.

and he was not his enemy
The absence of enmity highlights the lack of malice or premeditation in the act. The Hebrew word for "enemy" (אוֹיֵב, oyev) often denotes hostility or opposition. This phrase reassures that the act was not born out of hatred or conflict, emphasizing the importance of examining the heart's intentions. It calls believers to maintain peace and goodwill, even in situations that could lead to misunderstanding or harm.

and he did not intend to harm him
The lack of intent to harm underscores the accidental nature of the act. The Hebrew root for "intend" (זָמַם, zamam) involves planning or devising. This phrase reassures that the act was not premeditated, highlighting the difference between accidental and intentional sin. It serves as a reminder of God's justice and mercy, recognizing human fallibility while upholding the need for accountability and reconciliation.

then the congregation
The term "congregation" in this context refers to the assembly of Israel, often represented by the elders or leaders of the community. In Hebrew, the word used is "עֵדָה" (edah), which signifies a gathering or assembly. This reflects the communal nature of justice in ancient Israel, where the community played a crucial role in maintaining order and righteousness. The involvement of the congregation underscores the importance of collective responsibility and discernment in upholding God's laws.

must judge
The Hebrew root for "judge" is "שָׁפַט" (shaphat), which means to govern, to pass judgment, or to render a decision. This word emphasizes the role of the congregation as not merely passive observers but active participants in the administration of justice. It highlights the biblical principle that justice is a divine mandate, requiring wisdom and fairness, reflecting God's own just nature.

between the slayer
The "slayer" refers to the individual who has caused the death of another, whether intentionally or unintentionally. The Hebrew word "מַכֶּה" (makeh) is used here, which can mean one who strikes or kills. This term is crucial in distinguishing between different types of homicide, as the context of Numbers 35 deals with cities of refuge and the differentiation between murder and manslaughter. It underscores the need for careful examination of circumstances and intent.

and the avenger of blood
The "avenger of blood" is translated from the Hebrew "גֹּאֵל הַדָּם" (go'el ha-dam), referring to a family member responsible for avenging the death of a relative. This concept is rooted in the ancient Near Eastern practice of blood vengeance, where family honor and justice were closely linked. However, the biblical text seeks to regulate this practice, ensuring that vengeance does not lead to further injustice or bloodshed, but rather is subject to divine law and order.

according to these ordinances
The phrase "according to these ordinances" points to the specific laws and guidelines given by God to Moses regarding the handling of cases of manslaughter and murder. The Hebrew word "מִשְׁפָּט" (mishpat) is used, meaning judgment, ordinance, or law. This underscores the importance of adhering to God's revealed will as the standard for justice. It reflects the biblical worldview that true justice is rooted in divine revelation and must be applied consistently and faithfully by the community.

The assembly
In the context of ancient Israel, "the assembly" refers to the congregation or the community of Israelites, often represented by elders or leaders who were responsible for making judicial decisions. The Hebrew word used here is "עֵדָה" (edah), which signifies a gathering or congregation. This assembly was tasked with maintaining justice and order according to God's laws. Historically, this reflects the communal nature of Israelite society, where decisions were made collectively, emphasizing the importance of community and shared responsibility in upholding God's commandments.

must protect
The phrase "must protect" indicates a divine mandate for the assembly to ensure the safety and well-being of individuals within the community. The Hebrew root "שָׁמַר" (shamar) means to guard, keep, or preserve. This protection is not merely physical but also legal and spiritual, ensuring that justice is served according to God's law. It underscores the role of the community in safeguarding the rights and lives of its members, reflecting God's justice and mercy.

the manslayer
The term "manslayer" refers to someone who has killed another person unintentionally. In Hebrew, the word is "רֹצֵחַ" (rotseach), which distinguishes between premeditated murder and accidental killing. This distinction is crucial in biblical law, as it differentiates between sin that requires atonement and sin that demands justice. The manslayer's situation highlights the need for mercy and understanding within the legal system, recognizing human fallibility and the importance of intent.

from the avenger of blood
The "avenger of blood" is a close relative of the deceased, tasked with seeking justice for the slain family member. The Hebrew term "גֹּאֵל הַדָּם" (goel hadam) reflects the cultural practice of blood vengeance, which was common in ancient Near Eastern societies. This role was both a duty and a right, emphasizing familial loyalty and the seriousness of taking a life. However, the provision for cities of refuge shows God's desire to temper justice with mercy, preventing a cycle of violence.

and restore him to the city of refuge
The concept of a "city of refuge" is central to this verse. These cities were designated places where a manslayer could flee for safety and await a fair trial. The Hebrew word "מִקְלָט" (miqlat) means refuge or asylum. This provision reflects God's justice system, which balances retribution with protection for those who have sinned unintentionally. It symbolizes God's grace, offering a place of safety and a chance for redemption.

to which he fled
The phrase "to which he fled" indicates the urgency and necessity of seeking refuge. The act of fleeing underscores the seriousness of the situation and the immediate need for protection. It reflects the human instinct for survival and the hope for justice and mercy. This action is a physical manifestation of seeking God's protection and trusting in His provision for safety and justice.

until the death of the high priest
The death of the high priest marks a significant turning point. The high priest, as the spiritual leader and mediator between God and the people, held a unique role in Israelite society. His death symbolized a form of atonement and a new beginning, allowing the manslayer to return home without fear of retribution. This provision highlights the connection between spiritual leadership and communal justice, pointing to the ultimate High Priest, Jesus Christ, whose death provides eternal atonement and reconciliation.

But if the manslayer
The term "manslayer" refers to someone who has killed another person unintentionally. In the Hebrew context, the word used is "רֹצֵחַ" (rotzeach), which distinguishes between premeditated murder and accidental killing. This distinction is crucial in the Mosaic Law, as it provides a framework for justice and mercy. The manslayer is not a murderer in the sense of having malicious intent, but rather someone who has caused a death without premeditation. This reflects God's justice, which takes into account the intentions of the heart.

ever goes outside
The phrase "ever goes outside" implies a deliberate action taken by the manslayer. The cities of refuge were established as places of safety, and leaving them was a conscious decision that carried significant risk. This highlights the importance of obedience and the consequences of stepping outside the boundaries set by God. It serves as a metaphor for spiritual protection and the dangers of straying from God's will.

the limits of the city of refuge
The "limits of the city of refuge" were clearly defined boundaries within which the manslayer was safe from the avenger of blood. These cities were strategically located throughout Israel to be accessible to all. Historically, these cities were Levitical cities, emphasizing the role of the Levites as mediators and protectors. Theologically, the city of refuge symbolizes Christ, our ultimate refuge, where we find safety and protection from the consequences of sin.

to which he fled
The phrase "to which he fled" indicates the urgency and necessity of seeking refuge. The manslayer's flight to the city was a matter of life and death, underscoring the seriousness of sin and the need for a place of atonement. This act of fleeing is akin to the sinner's need to run to Christ for salvation. It is a reminder of the urgency with which we must seek God's grace and protection.

and the avenger of blood
The term "avenger of blood" comes from the Hebrew word "go'el," which refers to a kinsman-redeemer. In ancient Israelite society, this person had the responsibility to avenge the death of a family member. This role underscores the importance of family loyalty and justice within the community. The avenger of blood was not acting out of personal vengeance but fulfilling a societal duty to uphold justice and deter further violence.

finds him outside the city of refuge
The "city of refuge" was a divinely instituted place where someone who had accidentally killed another could seek asylum. These cities were strategically located throughout Israel to be accessible to all. The concept of refuge highlights God's provision for mercy and justice, ensuring that the innocent are protected while awaiting a fair trial. The requirement for the manslayer to remain within the city emphasizes the importance of obedience to God's laws and the consequences of stepping outside His protection.

the avenger of blood may kill the manslayer
This phrase indicates the legal right given to the avenger of blood to execute justice. It reflects the seriousness with which God views the sanctity of life and the need for justice in cases of bloodshed. The allowance for the avenger to act underscores the balance between mercy and justice in God's law, where mercy is available, but justice is not neglected.

without being guilty of bloodshed
The phrase "without being guilty of bloodshed" signifies that the avenger's actions, in this context, are legally and morally justified. This provision ensures that the avenger is not held accountable for murder, as the act is seen as a fulfillment of divine justice. It highlights the structured legal system God established for Israel, where actions are judged based on intent and adherence to His commandments.

because the manslayer
The term "manslayer" refers to someone who has killed another person unintentionally. In Hebrew, the word used is "רֹצֵחַ" (rotzeach), which can mean both a murderer and a manslayer, depending on the context. In this passage, it specifically refers to someone who has committed manslaughter, not premeditated murder. This distinction is crucial in understanding the justice system established by God for the Israelites, emphasizing mercy and protection for those who have not acted with malicious intent.

should remain in his city of refuge
The "city of refuge" is a significant concept in the Old Testament, providing a safe haven for those who have accidentally killed someone. The Hebrew term for "refuge" is "מִקְלָט" (miqlat), meaning a place of asylum or protection. These cities were strategically located throughout Israel to ensure accessibility. Theologically, they symbolize God's provision of grace and protection, foreshadowing the ultimate refuge found in Christ for sinners seeking forgiveness and safety from the consequences of sin.

until the death of the high priest
The high priest held a unique and sacred role in Israelite society, serving as a mediator between God and the people. His death marked a significant event, symbolizing a form of atonement or release. Theologically, this points to the ultimate High Priest, Jesus Christ, whose death provides eternal atonement and liberation from sin. The death of the high priest in this context signifies a reset, allowing the manslayer to return home, much like how Christ's sacrifice allows believers to return to a right relationship with God.

After the high priest’s death
This phrase indicates a transition period, a time of change and new beginnings. The death of the high priest was a communal event, affecting not just the manslayer but the entire nation. It underscores the interconnectedness of the community and the shared experience of redemption and renewal. Historically, this practice ensured that the manslayer's return did not provoke further bloodshed, promoting peace and reconciliation within the community.

the manslayer may return to the land of his possession
The "land of his possession" refers to the inheritance allotted to each Israelite family. Returning to one's land signifies restoration and the resumption of normal life. In a broader spiritual sense, it reflects the believer's journey back to their rightful place in God's kingdom, restored and redeemed. This return is not just a physical relocation but a reinstatement of one's identity and purpose within the community of God's people.

This will be
The phrase "This will be" indicates a definitive and authoritative declaration from God. In the Hebrew text, the verb form used here is often employed to convey certainty and divine intention. It underscores the unchanging nature of God's commands and His sovereign will. This phrase sets the tone for the binding nature of the ordinance that follows, emphasizing that it is not merely a suggestion but a command that must be adhered to.

a statutory ordinance
The term "statutory ordinance" refers to a law or decree that is established by authority. In Hebrew, the word for "ordinance" is "חֻקָּה" (chukkah), which implies a prescribed rule or regulation. This highlights the legal and binding aspect of the command. In the context of ancient Israel, such ordinances were integral to maintaining social order and religious purity. They were not only civil laws but also carried spiritual significance, reflecting God's holiness and justice.

for you
The phrase "for you" personalizes the command, indicating that it is directed specifically at the Israelites. It emphasizes the covenant relationship between God and His people. This personal address serves as a reminder of the unique identity and calling of the Israelites as God's chosen people, set apart to live according to His statutes.

for the generations to come
This phrase underscores the perpetual nature of the ordinance. It is not limited to the immediate audience but extends to future generations. The Hebrew concept of "generations" (דּוֹר, dor) often conveys continuity and legacy. This reflects the enduring relevance of God's laws and the responsibility of each generation to uphold and transmit them. It speaks to the timeless nature of divine truth and the importance of faithfulness across the ages.

wherever you live
The inclusion of "wherever you live" broadens the scope of the ordinance beyond a specific geographical location. It implies that the command is applicable regardless of the Israelites' physical dwelling place. This universality highlights the omnipresence of God's authority and the expectation of obedience irrespective of circumstances. It serves as a reminder that God's laws are not confined to a particular land but are to be observed by His people wherever they reside.

Anyone who kills a person
This phrase sets the context for the legal and moral framework of ancient Israel regarding the sanctity of life. The Hebrew word for "kills" is "נָכָה" (nakah), which implies a deliberate act of striking or smiting. This highlights the seriousness with which the act of taking a life is regarded in the biblical text. The sanctity of life is a foundational principle in the Judeo-Christian ethic, reflecting the belief that humans are made in the image of God (Genesis 1:27).

is to be put to death
The phrase underscores the gravity of murder in the biblical legal system. The Hebrew term "מוּת" (muth) is used here, indicating a divine mandate for capital punishment in cases of murder. This reflects the principle of justice and retribution, which is a recurring theme in the Old Testament. The death penalty for murder serves as a deterrent and a means of purging evil from the community (Deuteronomy 19:19).

as a murderer
The term "murderer" in Hebrew is "רֹצֵחַ" (rotzeach), which specifically refers to one who unlawfully takes a life with intent. This distinction is crucial, as it differentiates between accidental killing (manslaughter) and premeditated murder. The biblical law provides cities of refuge for those who commit manslaughter, emphasizing the importance of intent and justice (Numbers 35:11-15).

only on the testimony of witnesses
This phrase highlights the importance of due process and the requirement of multiple witnesses in capital cases. The Hebrew word for "witnesses" is "עֵדִים" (edim), which implies a legal testimony that is credible and corroborated. This requirement is rooted in the principle of establishing truth and preventing false accusations, as seen in Deuteronomy 19:15, which states that a matter must be established by two or three witnesses.

But no one is to be put to death based on the testimony of a lone witness
This clause reinforces the necessity of multiple witnesses to ensure justice and prevent wrongful execution. The biblical legal system places a high value on the integrity of the judicial process, recognizing human fallibility and the potential for false testimony. This principle is echoed in the New Testament, where Jesus emphasizes the need for multiple witnesses in matters of church discipline (Matthew 18:16).

You must not accept a ransom
The phrase "You must not accept a ransom" underscores the inviolability of justice in the biblical legal system. The Hebrew word for "ransom" is "kofer," which often refers to a price paid to redeem or atone. In ancient Near Eastern cultures, it was sometimes possible to pay a sum to avoid punishment. However, in the context of Numbers 35, God establishes a principle that the sanctity of life and justice cannot be compromised by financial means. This reflects the seriousness with which God views the taking of a life and the need for justice to be served without corruption or partiality.

for the life of a murderer
The term "murderer" in Hebrew is "rotzeach," which specifically refers to one who has unlawfully taken a life with intent. This distinction is crucial in biblical law, as it differentiates between accidental killing and premeditated murder. The emphasis here is on the moral and legal culpability of the individual who has committed such a grave sin. The life of a murderer is forfeit because they have violated the divine image in which humanity is created, as stated in Genesis 9:6, "Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God has God made mankind."

who deserves to die
The phrase "who deserves to die" indicates a legal and moral judgment. The Hebrew word "mavet" (death) is used here to signify the ultimate penalty for the crime of murder. This reflects the biblical principle of lex talionis, or the law of retribution, which is foundational to the justice system in the Torah. The idea is that the punishment must fit the crime, and in the case of murder, the only fitting punishment is the forfeiture of the murderer's own life. This serves both as a deterrent and as a means of purging evil from the community.

he must surely be put to death
The phrase "he must surely be put to death" is a strong imperative in Hebrew, using the construction "mot tamut," which emphasizes certainty and necessity. This reflects the seriousness with which God views the crime of murder and the necessity of upholding justice. The certainty of this punishment serves to uphold the sanctity of life and the moral order established by God. It also underscores the community's responsibility to enforce divine justice, ensuring that the land is not defiled by the blood of the innocent, as stated in Numbers 35:33, "Do not pollute the land where you are, for bloodshed pollutes the land." This imperative is a call to maintain holiness and justice within the community, reflecting God's character and His covenant with His people.

And you must not accept a ransom
The phrase underscores the inviolability of justice in God's law. The Hebrew root for "ransom" is "kofer," which often refers to a price paid for redemption. In the context of ancient Israel, this prohibition emphasizes that certain sins, particularly those involving the sanctity of life, cannot be atoned for by monetary compensation. This reflects God's justice and the value He places on human life, reminding us that some transgressions require more than material restitution—they demand a deeper, spiritual reconciliation.

for anyone who has fled to a city of refuge
The cities of refuge were established as part of God's merciful provision for those who committed manslaughter unintentionally. The Hebrew term for "fled" is "nus," indicating a hurried escape for safety. These cities symbolize God's grace and protection, offering a haven where justice and mercy meet. Historically, they served as a societal mechanism to prevent blood vengeance, allowing for due process and the preservation of life until a fair trial could be conducted.

allowing him to return and live in the land
This phrase highlights the conditional nature of the refuge. The Hebrew word "shuv," meaning "return," signifies restoration and reintegration into the community. The cities of refuge were not permanent residences but temporary sanctuaries. The eventual return to one's land signifies a restoration of normalcy and community life, contingent upon the fulfillment of divine justice.

before the death of the high priest
The high priest's death marked a significant transition, symbolizing atonement and the release of the manslayer from his obligation to remain in the city of refuge. The high priest, as a mediator between God and the people, represents Christ in the New Testament, whose death provides ultimate atonement and freedom from sin. This provision reflects the intertwining of justice and mercy in God's law, pointing to the greater redemption found in Jesus Christ.

Do not defile
The Hebrew word for "defile" is "ṭāmē," which conveys a sense of impurity or uncleanness. In the context of ancient Israel, defilement was not merely a physical state but a spiritual one that could disrupt the covenant relationship between God and His people. The command to avoid defilement underscores the importance of maintaining holiness and purity in the land, reflecting God's own holiness.

the land
The term "land" here is "ʾereṣ" in Hebrew, which can refer to the physical territory of Israel. This land was a divine gift to the Israelites, a place set apart for them to live in accordance with God's laws. The land itself was considered holy because it was chosen by God as the dwelling place for His people, and thus, it required protection from moral and spiritual corruption.

where you live
This phrase emphasizes the personal responsibility of the Israelites to maintain the sanctity of their environment. The Hebrew word "yāšab" means to dwell or inhabit, indicating a settled, ongoing presence. The Israelites were not merely passing through; they were to establish a community that reflected God's righteousness.

and where I dwell
The presence of God among His people is a central theme in the Old Testament. The Hebrew word "šākan" means to dwell or reside, and it is often used to describe God's presence in the tabernacle or temple. This phrase highlights the intimate relationship between God and Israel, where His presence sanctifies the land and the people.

For I, the LORD
The use of "I, the LORD" (Yahweh) is a reminder of God's covenant name, which signifies His eternal, unchanging nature and His faithfulness to His promises. It is a declaration of His authority and the reason why the land must remain undefiled—because it is His dwelling place.

dwell among the Israelites
The phrase "dwell among" reiterates the concept of God's immanence, His closeness to His people. The Israelites were unique among the nations because they had the living God in their midst. This privilege came with the responsibility to uphold the holiness of the community and the land, ensuring that it remained a fitting habitation for the divine presence.

Do not defile
The Hebrew word for "defile" is "טָמֵא" (tamei), which means to make unclean or impure. In the context of ancient Israel, defilement was not just a physical state but a spiritual one, affecting the relationship between God and His people. The command to avoid defilement underscores the importance of holiness and purity in the life of the Israelites. It serves as a reminder that their actions have spiritual consequences, and maintaining purity is essential for God's presence to remain among them.

the land
The term "land" in Hebrew is "אֶרֶץ" (eretz), which can refer to the earth, a country, or a specific territory. For the Israelites, the Promised Land was a sacred gift from God, a place set apart for His people. The land was not just a physical space but a symbol of God's covenant and faithfulness. The command to keep the land undefiled highlights the responsibility of the Israelites to honor God's gift and maintain the sanctity of the place where He has chosen to dwell.

where you live
This phrase emphasizes the personal and communal aspect of the command. The land is not just a distant or abstract concept; it is the place where the Israelites reside, build their homes, and raise their families. It is a reminder that their daily lives and actions contribute to the spiritual state of the land. The call to holiness is not just for religious leaders but for every individual, as each person's conduct impacts the community and the presence of God among them.

and where I dwell
The Hebrew word for "dwell" is "שָׁכַן" (shakan), which means to reside or inhabit. This word is related to "Shekinah," a term used to describe the divine presence of God. The statement that God dwells among the Israelites is profound, indicating that He is not a distant deity but one who is intimately involved in the lives of His people. His presence is a source of guidance, protection, and blessing, and it requires the people to live in a manner that honors His holiness.

For I, the LORD
The use of "I, the LORD" (YHWH) is a powerful assertion of God's identity and authority. YHWH is the personal name of God, revealed to Moses at the burning bush, signifying His eternal existence and covenant relationship with Israel. This phrase serves as a reminder of who is giving the command and the weight it carries. It is not merely a suggestion but a divine mandate from the Creator and Sustainer of all.

dwell among the Israelites
The phrase "dwell among the Israelites" reiterates the unique relationship between God and His chosen people. Unlike the gods of other nations, who were often seen as remote and capricious, the God of Israel is present and active in the midst of His people. This presence is both a privilege and a responsibility, as it calls the Israelites to live in a way that reflects God's character and upholds His standards. The indwelling of God among them is a foretaste of the ultimate fulfillment of God's promise to dwell with His people eternally, as seen in the New Testament through the coming of Jesus Christ and the indwelling of the Holy Spirit.