Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Numbers 35:12 - King James

Verse	Translation	Text
Nu 35:12	King James	And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

Notes on the Bible, by Albert Barnes, [1834]
The avenger - Hebrew גאל gā'al, a term of which the original import is uncertain. The very obscurity of its etymology testifies to the antiquity of the office which it denotes. That office rested on the principle of Gen 9:6, "whoso sheddeth man's blood, by man shall his blood be shed." The unwritten code of the East conceded to the nearest kinsman of a murdered man the right of avenging the blood that had been shed. Such rude justice necessarily involved grave evils. It gave no opportunity to the person charged with crime of establishing is innocence; it recognized no distinction between murder, manslaughter, and accidental homicide; it perpetuated family blood-feuds, the avenger of blood being liable to be treated in his turn as a murderer by the kinsman of the man whom he had slain. These grievances could not be removed as long as there was no central government, but they might be mitigated; and to do this was the object of the institution in the text (compare Exo 21:13). Among the Arab tribes, who are under the control of no central authority, the practice of blood-revenge subsists in full force to the present day. The congregation - i. e. local court, consisting of the elders of the city Jos 20:4.

Notes on the Bible, by Albert Barnes, [1834]

The avenger - Hebrew גאל gā'al, a term of which the original import is uncertain. The very obscurity of its etymology testifies to the antiquity of the office which it denotes. That office rested on the principle of Gen 9:6, "whoso sheddeth man's blood, by man shall his blood be shed." The unwritten code of the East conceded to the nearest kinsman of a murdered man the right of avenging the blood that had been shed. Such rude justice necessarily involved grave evils. It gave no opportunity to the person charged with crime of establishing is innocence; it recognized no distinction between murder, manslaughter, and accidental homicide; it perpetuated family blood-feuds, the avenger of blood being liable to be treated in his turn as a murderer by the kinsman of the man whom he had slain. These grievances could not be removed as long as there was no central government, but they might be mitigated; and to do this was the object of the institution in the text (compare Exo 21:13).

Among the Arab tribes, who are under the control of no central authority, the practice of blood-revenge subsists in full force to the present day.

The congregation - i. e. local court, consisting of the elders of the city Jos 20:4.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
avenger Hebrew, "goel," Redemption (Kinsman type). (See Scofield) - (Isa 59:20).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
These towns were to serve for a refuge from the avenger of blood, that the manslayer might not die before he had taken his trial in the presence of the congregation. The number of cities was fixed at six, three on the other side of the Jordan, and three on this side in the land of Canaan, to which both the children of Israel, and also the foreigners and settlers who were dwelling among them, might flee. In Deu 19:2., Moses advises the congregation to prepare (הכין) the way to these cities, and to divide the territory of the land which Jehovah would give them into three parts (שׁלּשׁ), i.e., to set apart a free city in every third of the land, that every manslayer might flee thither, i.e., might be able to reach the free city without being detained by length of distance or badness of road, lest, as is added in Deu 19:6, the avenger of blood pursue the slayer while his heart is hot (יחם, imperf. Kal of חמם), and overtake him because the way is long, and slay him (נפשׁ הכּה, as in Gen 37:21), whereas he was not worthy of death (i.e., there was no just ground for putting him to death), "because he had not done it out of hatred." The three cities of refuge on the other side were selected by Moses himself (Deu 4:41-43); the three in Canaan were not appointed till the land was distributed among the nine tribes and a half (Jos 20:7). Levitical or priests' towns were selected for all six, not only because it was to the priests and Levites that they would first of all look for an administration of justice (Schultz on Deu 19:3), but also on the ground that these cities were the property of Jehovah, in a higher sense than the rest of the land, and for this reason answered the idea of cities of refuge, where the manslayer, when once received, was placed under the protection of divine grace, better than any other places possibly could. The establishment of cities of refuge presupposed the custom and right of revenge. The custom itself goes back to the very earliest times of the human race (Gen 4:15, Gen 4:24; Gen 27:45); it prevailed among the Israelites, as well as the other nations of antiquity, and still continues among the Arabs in unlimited force (cf. Niebuhr, Arab. pp. 32ff.; Burckhardt, Beduinen, 119, 251ff.). "Revenge of blood prevailed almost everywhere, so long as there was no national life generated, or it was still in the first stages of its development; and consequently the expiation of any personal violation of justice was left to private revenge, and more especially to family zeal" (Oehler in Herzog's B. Cycl., where the proofs may be seen). The warrant for this was the principle of retribution, the jus talionis, which lay at the foundation of the divine order of the world in general, and the Mosaic law in particular, and which was sanctioned by God, so far as murder was concerned, even in the time of Noah, by the command, "Whoso sheddeth man's blood," etc. (Gen 9:5-6). This warrant, however, or rather obligation to avenge murder, was subordinated to the essential principle of the theocracy, under the Mosaic law. Whilst God Himself would avenge the blood that was shed, not only upon men, but upon animals also (Gen 9:5), and commanded blood-revenge, He withdrew the execution of it from subjective caprice, and restricted it to cases of premeditated slaying or murder, by appointing cities of refuge, which were to protect the manslayer from the avenger, until he took his trial before the congregation. גּאל, redeemer, is "that particular relative whose special duty it was to restore the violated family integrity, who had to redeem not only landed property that had been alienated from the family (Lev 25:25.), or a member of the family that had fallen into slavery (Lev 25:47.), but also the blood that had been taken away from the family by murder" (Oehler). In the latter respect he was called הדּם גּאל, (Num 35:19, Num 35:21, Num 35:24.; Deu 19:6, Deu 19:12). From Sa2 14:7, we may see that it was the duty of the whole family to take care that blood-revenge was carried out. The performance of the duty itself, however, was probably regulated by the closeness of the relationship, and corresponded to the duty of redeeming from bondage (Lev 25:49), and to the right of inheritance (Num 27:8.). What standing before the congregation was to consist of, is defined more fully in what follows (Num 35:24, Num 35:25). If we compare with this Jos 20:4., the manslayer, who fled from the avenger of blood into a free city, was to stand before the gates of the city, and state his cause before the elders. They were then to receive him into the city, and give him a place that he might dwell among them, and were not to deliver him up to the avenger of blood till he had stood before the congregation for judgment. Consequently, if the slayer of a man presented himself with the request to be received, the elders of the free city had to make a provisional inquiry into his case, to decide whether they should grant him protection in the city; and then if the avenger of blood appeared, they were not to deliver up the person whom they had received, but to hand him over, on the charge of the avenger of blood, to the congregation to whom he belonged, or among whom the act had taken place, that they might investigate the case, and judge whether the deed itself was wilful or accidental.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

These towns were to serve for a refuge from the avenger of blood, that the manslayer might not die before he had taken his trial in the presence of the congregation. The number of cities was fixed at six, three on the other side of the Jordan, and three on this side in the land of Canaan, to which both the children of Israel, and also the foreigners and settlers who were dwelling among them, might flee. In Deu 19:2., Moses advises the congregation to prepare (הכין) the way to these cities, and to divide the territory of the land which Jehovah would give them into three parts (שׁלּשׁ), i.e., to set apart a free city in every third of the land, that every manslayer might flee thither, i.e., might be able to reach the free city without being detained by length of distance or badness of road, lest, as is added in Deu 19:6, the avenger of blood pursue the slayer while his heart is hot (יחם, imperf. Kal of חמם), and overtake him because the way is long, and slay him (נפשׁ הכּה, as in Gen 37:21), whereas he was not worthy of death (i.e., there was no just ground for putting him to death), "because he had not done it out of hatred." The three cities of refuge on the other side were selected by Moses himself (Deu 4:41-43); the three in Canaan were not appointed till the land was distributed among the nine tribes and a half (Jos 20:7). Levitical or priests' towns were selected for all six, not only because it was to the priests and Levites that they would first of all look for an administration of justice (Schultz on Deu 19:3), but also on the ground that these cities were the property of Jehovah, in a higher sense than the rest of the land, and for this reason answered the idea of cities of refuge, where the manslayer, when once received, was placed under the protection of divine grace, better than any other places possibly could.

The establishment of cities of refuge presupposed the custom and right of revenge. The custom itself goes back to the very earliest times of the human race (Gen 4:15, Gen 4:24; Gen 27:45); it prevailed among the Israelites, as well as the other nations of antiquity, and still continues among the Arabs in unlimited force (cf. Niebuhr, Arab. pp. 32ff.; Burckhardt, Beduinen, 119, 251ff.). "Revenge of blood prevailed almost everywhere, so long as there was no national life generated, or it was still in the first stages of its development; and consequently the expiation of any personal violation of justice was left to private revenge, and more especially to family zeal" (Oehler in Herzog's B. Cycl., where the proofs may be seen). The warrant for this was the principle of retribution, the jus talionis, which lay at the foundation of the divine order of the world in general, and the Mosaic law in particular, and which was sanctioned by God, so far as murder was concerned, even in the time of Noah, by the command, "Whoso sheddeth man's blood," etc. (Gen 9:5-6). This warrant, however, or rather obligation to avenge murder, was subordinated to the essential principle of the theocracy, under the Mosaic law. Whilst God Himself would avenge the blood that was shed, not only upon men, but upon animals also (Gen 9:5), and commanded blood-revenge, He withdrew the execution of it from subjective caprice, and restricted it to cases of premeditated slaying or murder, by appointing cities of refuge, which were to protect the manslayer from the avenger, until he took his trial before the congregation. גּאל, redeemer, is "that particular relative whose special duty it was to restore the violated family integrity, who had to redeem not only landed property that had been alienated from the family (Lev 25:25.), or a member of the family that had fallen into slavery (Lev 25:47.), but also the blood that had been taken away from the family by murder" (Oehler). In the latter respect he was called הדּם גּאל, (Num 35:19, Num 35:21, Num 35:24.; Deu 19:6, Deu 19:12). From Sa2 14:7, we may see that it was the duty of the whole family to take care that blood-revenge was carried out. The performance of the duty itself, however, was probably regulated by the closeness of the relationship, and corresponded to the duty of redeeming from bondage (Lev 25:49), and to the right of inheritance (Num 27:8.). What standing before the congregation was to consist of, is defined more fully in what follows (Num 35:24, Num 35:25). If we compare with this Jos 20:4., the manslayer, who fled from the avenger of blood into a free city, was to stand before the gates of the city, and state his cause before the elders. They were then to receive him into the city, and give him a place that he might dwell among them, and were not to deliver him up to the avenger of blood till he had stood before the congregation for judgment. Consequently, if the slayer of a man presented himself with the request to be received, the elders of the free city had to make a provisional inquiry into his case, to decide whether they should grant him protection in the city; and then if the avenger of blood appeared, they were not to deliver up the person whom they had received, but to hand him over, on the charge of the avenger of blood, to the congregation to whom he belonged, or among whom the act had taken place, that they might investigate the case, and judge whether the deed itself was wilful or accidental.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
From the avenger - Heb. from the redeemer, or, from the next kinsman, to whom by the law belonged the right of redemption of the lands of; and vindication of the injury done to, the person deceased. Die not - Be not killed by the avenger meeting him in some other place. Before the congregation - Before the judges or elders who were appointed in every city for the decision of criminal causes, who were to examine, and that publickly before the people, whether the murder was wilful or casual.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Until he stand before the congregation in judgment - So one of these cities was not a perpetual asylum; It was only a pro tempore refuge, till the case could be fairly examined by the magistrates in the presence of the people, or the elders their representatives; and this was done in the city or place where he had done the murder, Jos 20:4, Jos 20:6. If he was found worthy of death, they delivered him to the avenger that he might be slain, Deu 19:12; if not, they sent him back to the city of refuge, where he remained till the death of the high priest, Num 35:25. Before the cities of refuge were appointed, the altar appears to have been a sanctuary for those who had killed a person unwittingly; see on Exo 21:13 (note), and Exo 21:14 (note).

Top

⁴ And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall take him into the city unto them, and give him a place, that he may dwell among them.

¹³ And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.

⁶ Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.

²⁰ And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.

²⁵ And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil.

²⁴ Then the congregation shall judge between the slayer and the revenger of blood according to these judgments:

⁸ And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.

⁴⁹ Either his uncle, or his uncle's son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself.

⁷ And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband neither name nor remainder upon the earth.

¹² Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die.

⁶ Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past.

²⁴ Then the congregation shall judge between the slayer and the revenger of blood according to these judgments:

²¹ Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him.

¹⁹ The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him.

⁴⁷ And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger's family:

²⁵ If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.

⁵ And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man.

⁵ And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man.
⁶ Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.

⁴⁵ Until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day?

²⁴ If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

¹⁵ And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.

³ Thou shalt prepare thee a way, and divide the coasts of thy land, which the LORD thy God giveth thee to inherit, into three parts, that every slayer may flee thither.

⁷ And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjatharba, which is Hebron, in the mountain of Judah.

⁴¹ Then Moses severed three cities on this side Jordan toward the sunrising;
⁴² That the slayer might flee thither, which should kill his neighbour unawares, and hated him not in times past; and that fleeing unto one of these cities he might live:
⁴³ Namely, Bezer in the wilderness, in the plain country, of the Reubenites; and Ramoth in Gilead, of the Gadites; and Golan in Bashan, of the Manassites.

²¹ And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him.

² Thou shalt separate three cities for thee in the midst of thy land, which the LORD thy God giveth thee to possess it.

¹⁴ But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.

¹³ And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.

¹² Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die.

⁶ And he shall dwell in that city, until he stand before the congregation for judgment, and until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled.