Numbers35
New Living Translation
1While Israel was camped beside the Jordan on the plains of Moab across from Jericho, the Lord said to Moses,
2“Command the people of Israel to give to the Levites from their property certain towns to live in, along with the surrounding pasturelands.
3These towns will be for the Levites to live in, and the surrounding lands will provide pasture for their cattle, flocks, and other livestock.
4The pastureland assigned to the Levites around these towns will extend 1,500 feet from the town walls in every direction.
5Measure off 3,000 feet outside the town walls in every direction—east, south, west, north—with the town at the center. This area will serve as the larger pastureland for the towns.
6“Six of the towns you give the Levites will be cities of refuge, where a person who has accidentally killed someone can flee for safety. In addition, give them forty-two other towns.
7In all, forty-eight towns with the surrounding pastureland will be given to the Levites.
8These towns will come from the property of the people of Israel. The larger tribes will give more towns to the Levites, while the smaller tribes will give fewer. Each tribe will give property in proportion to the size of its land.”
9The Lord said to Moses,
10“Give the following instructions to the people of Israel. “When you cross the Jordan into the land of Canaan,
11designate cities of refuge to which people can flee if they have killed someone accidentally.
12These cities will be places of protection from a dead person’s relatives who want to avenge the death. The slayer must not be put to death before being tried by the community.
13Designate six cities of refuge for yourselves,
14three on the east side of the Jordan River and three on the west in the land of Canaan.
15These cities are for the protection of Israelites, foreigners living among you, and traveling merchants. Anyone who accidentally kills someone may flee there for safety.
16“But if someone strikes and kills another person with a piece of iron, it is murder, and the murderer must be executed.
17Or if someone with a stone in his hand strikes and kills another person, it is murder, and the murderer must be put to death.
18Or if someone strikes and kills another person with a wooden object, it is murder, and the murderer must be put to death.
19The victim’s nearest relative is responsible for putting the murderer to death. When they meet, the avenger must put the murderer to death.
20So if someone hates another person and waits in ambush, then pushes him or throws something at him and he dies, it is murder.
21Or if someone hates another person and hits him with a fist and he dies, it is murder. In such cases, the avenger must put the murderer to death when they meet.
22“But suppose someone pushes another person without having shown previous hostility, or throws something that unintentionally hits another person,
23or accidentally drops a huge stone on someone, though they were not enemies, and the person dies.
24If this should happen, the community must follow these regulations in making a judgment between the slayer and the avenger, the victim’s nearest relative:
25The community must protect the slayer from the avenger and must escort the slayer back to live in the city of refuge to which he fled. There he must remain until the death of the high priest, who was anointed with the sacred oil.
26“But if the slayer ever leaves the limits of the city of refuge,
27and the avenger finds him outside the city and kills him, it will not be considered murder.
28The slayer should have stayed inside the city of refuge until the death of the high priest. But after the death of the high priest, the slayer may return to his own property.
29These are legal requirements for you to observe from generation to generation, wherever you may live.
30“All murderers must be put to death, but only if evidence is presented by more than one witness. No one may be put to death on the testimony of only one witness.
31Also, you must never accept a ransom payment for the life of someone judged guilty of murder and subject to execution; murderers must always be put to death.
32And never accept a ransom payment from someone who has fled to a city of refuge, allowing a slayer to return to his property before the death of the high priest.
33This will ensure that the land where you live will not be polluted, for murder pollutes the land. And no sacrifice except the execution of the murderer can purify the land from murder.
34You must not defile the land where you live, for I live there myself. I am the Lord, who lives among the people of Israel.”
Study Guide
Public-domain commentary and original-language notes for Numbers 35.
Chapter Summary
In this chapter: The cities of the Levites. (1–8). The cities of refuge, The laws about murder. (9–34).
vv1-8
The cities of the priests and Levites were not only to accommodate them, but to place them, as religious teachers, in several parts of the land. For though the typical service of the tabernacle or temple was only in one place, the preaching of the word of God, and prayer and praise, were not thus confined. These cities were to be given out of each tribe. Each thus made a grateful acknowledgement to God. Each tribe had the benefit of the Levites dwelling amongst them, to teach them the knowledge of the Lord; thus no parts of the country were left to sit in darkness. The gospel provides that he who is taught in the word, should communicate to him that teaches, in all good things, Ga 6:6. We are to free God's ministers from distracting cares, and to leave them at leisure for the duties of their station; so that they may be wholly employed therein, and avail themselves of every opportunity, by acts of kindness, to gain the good-will of the people, and to draw their attention.
vv9-34
To show plainly the abhorrence of murder, and to provide the more effectually for the punishment of the murderer, the nearest relation of the deceased, under the title of avenger of blood, (or the redeemer of blood,) in notorious cases, might pursue, and execute vengeance. A distinction is made, not between sudden anger and malice aforethought, both which are the crime of murder; but between intentionally striking a man with any weapon likely to cause death, and an unintentional blow. In the latter case alone, the city of refuge afforded protection. Murder in all its forms, and under all disguises, pollutes a land. Alas! that so many murders, under the name of duels, prize-fights, etc. should pass unpunished. There were six cities of refuge; one or other might be reached in less than a day's journey from any part of the land. To these, man-slayers might flee for refuge, and be safe, till they had a fair trial. If acquitted from the charge, they were protected from the avenger of blood; yet they must continue within the bounds of the city till the death of the high priest. Thus we are reminded that the death of the great High Priest is the only means whereby sins are pardoned, and sinners set at liberty. These cities are plainly alluded to, both in the Old and New Testament, we cannot doubt the typical character of their appointment. Turn ye to the strong hold, ye prisoners of hope, saith the voice of mercy, Zec 9:12, alluding to the city of refuge. St. Paul describes the strong consolation of fleeing for refuge to the hope set before us, in a passage always applied to the gracious appointment of the cities of refuge, Heb 6:18. The rich mercies of salvation, through Christ, prefigured by these cities, demand our regard. 1. Did the ancient city rear its towers of safety on high? See Christ raised up on the cross; and is he not exalted at the right hand of his Father, to be a Prince and a Saviour, to give repentance and remission of sins? 2. Does not the highway of salvation, resemble the smooth and plain path to the city of refuge? Survey the path that leads to the Redeemer. Is there any stumbling-block to be found therein, except that which an evil heart of unbelief supplies for its own fall? 3. Waymarks were set up pointing to the city. And is it not the office of the ministers of the gospel to direct sinners to Him? 4. The gate of the city stood open night and day. Has not Christ declared, Him that cometh unto me I will in nowise cast out? 5. The city of refuge afforded support to every one who entered its walls. Those who have reached the refuge, may live by faith on Him whose flesh is meat indeed, and whose blood is drink indeed. 6. The city was a refuge for all. In the gospel there is no respect of persons. That soul lives not which deserves not Divine wrath; that soul lives not which may not in simple faith hope for salvation and life eternal, through the Son of God.
Key Words
דָבַר: perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
מֹשֶׁה: Mosheh, the Israelite lawgiver
עֲרָבָה: a desert; especially (with the article prefix) the (generally) sterile valley of the Jordan and its continuation to the Red Sea
מוֹאָב: Moab, an incestuous son of Lot; also his territory and descendants
עַל: above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
יַרְדֵּן: Jarden, the principal river of Palestine
יְרִיחוֹ: Jericho or Jerecho, a place in Palestine
אָמַר: to say (used with great latitude)
צָוָה: (intensively) to constitute, enjoin
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
Cross References
Numbers 35New Testament picture of fleeing for refuge to Christ, prefigured by the cities of refuge.
Supported by Matthew Henry, Matthew Poole, JFB
The historical implementation and naming of the six designated cities of refuge under Joshua.
Supported by Matthew Poole, JFB
Moses setting apart the three cities of refuge on the east side of Jordan.
Supported by Matthew Poole, JFB
Jacob's prophecy scattering Levi is here graciously turned into a national teaching distribution.
Supported by John Calvin
The principle of distributing inheritance in proportion to size, applied to Levitical cities.
Supported by Matthew Poole, JFB
The original Covenant Code promise that God would appoint a place for the accidental slayer.
Supported by Matthew Henry, JFB
The concrete legal illustration of a manslayer killing his neighbor unawares with an axe.
Supported by Matthew Henry, Matthew Poole
Explains how the avenger of blood might pursue and slay the manslayer in hot passion.
Supported by Matthew Henry, JFB
The foundational Noahic mandate requiring the death penalty for intentional murder.
Supported by Matthew Henry
The statutory requirement of at least two or three witnesses to establish a charge.
Supported by Matthew Henry, John Calvin
Demonstrates the right of redemption within Levitical lands, showing how property remained within families.
Supported by JFB
Identifies the common lands of the suburbs, which could not be sold.
Supported by Matthew Poole, JFB
Confirms the manslayer must dwell in the city of refuge until the high priest's death.
Supported by Matthew Poole, JFB
Contrasts the mortal high priest whose death freed the manslayer with Christ's eternal priesthood.
Supported by Matthew Henry, Matthew Poole
The expiation ceremony for unsolved murders, illustrating that unavenged blood defiles the land.
Supported by Matthew Henry