King James Version
Numbers 35
34 verses with commentary
Cities for the Levites
And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying,
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KJV Study Commentary
<strong>And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho</strong>—This location (עַרְב֥וֹת מוֹאָ֖ב, <em>ʿarəḇôṯ môʾāḇ</em>) marks the end of the wilderness wandering, with Israel poised to enter Canaan. The phrase 'the LORD spake' (<em>waydabber YHWH</em>) introduces crucial legislation about Levitical cities and cities of refuge (chapters 35)—practical arrangements for t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them.
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KJV Study Commentary
<strong>Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in</strong>—The Levites received no tribal land inheritance (Numbers 18:20, 24) because 'the LORD is their inheritance.' Yet God commanded the other tribes to provide עָרִים (ʿārîm, cities) from their נַחֲלָתָם (<em>naḥălāṯām</em>, inheritance). This was not charity but co...
Read full commentary →Ellicott’s Commentary for English Readers
XXXV.
(2) **Cities to dwell in.—**The object of the dispersion of the Levites throughout the other tribes seems to have been primarily with a view to the instruction of their brethren in the law of the Lord (Deuteronomy 33:10). It is probable that the Levites also discharged all those other functions which are now discharged by the learned professions.
**And ye shall give also unto the Levites sub...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →And the cities shall they have to dwell in; and the suburbs of them shall be for their cattle, and for their goods, and for all their beasts.
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KJV Study Commentary
<strong>And the cities shall they have to dwell in; and the suburbs of them shall be for their cattle, and for their goods, and for all their beasts</strong>—God's provision was comprehensive: not just housing (cities) but also מִגְרָשׁ (<em>miḡrāš</em>, suburbs/pasture lands) for livestock and possessions. The Levites' spiritual calling didn't negate physical needs—God ordained material provision...
Read full commentary →Ellicott’s Commentary for English Readers
(3) **For their cattle . . . —**The word which is rendered “cattle” generally denotes oxen and beasts of burden. The word which is rendered “goods” probably refers here to the sheep and goats. (Cf. 2Chronicles 21:14; 2Chronicles 35:7.) The passage may be rendered, *for their cattle and for their substance, even for all their beasts.*
Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →And the suburbs of the cities, which ye shall give unto the Levites, shall reach from the wall of the city and outward a thousand cubits round about.
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KJV Study Commentary
<strong>And the suburbs of the cities, which ye shall give unto the Levites, shall reach from the wall of the city and outward a thousand cubits round about</strong>—The specific measurement (אֶ֥לֶף בָּאַמָּ֖ה, <em>ʾeleḵ bāʾammāh</em>, thousand by the cubit) shows God's concern for precise, equitable provision. One thousand cubits (approximately 1,500 feet or 450 meters) from the city wall created...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →And ye shall measure from without the city on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits; and the city shall be in the midst: this shall be to them the suburbs of the cities.
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KJV Study Commentary
<strong>And ye shall measure from without the city on the east side two thousand cubits</strong>—The אַלְפַּ֣יִם בָּֽאַמָּ֗ה (<em>ʾalpayim bāʾammāh</em>, two thousand cubits) on each side creates apparent tension with verse 4's one thousand cubits. Rabbinic interpretation resolves this: verse 4 describes the inner ring (open space from the wall), verse 5 the outer ring (additional fields and viney...
Read full commentary →Ellicott’s Commentary for English Readers
(5) **And ye shall measure from without the city on the east side two thousand cubits . . . —**The explanation of this passage commonly given by Jewish writers is that the area included by four lines drawn at a distance of 1,000 cubits from the walls of the city was to be allotted to the Levites for their cattle, and a larger area included by four lines drawn at a distance of 2,000 cubits from the...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →And among the cities which ye shall give unto the Levites there shall be six cities for refuge, which ye shall appoint for the manslayer, that he may flee thither: and to them ye shall add forty and two cities. to them: Heb. above them ye shall give
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KJV Study Commentary
God commands that among the Levitical cities, six must be designated as 'cities of refuge' where manslayers could flee for protection from avengers of blood. This merciful provision protected those guilty of accidental homicide from retaliation before their case could be fairly adjudicated. The Hebrew 'miq lat' (מִקְלָט, 'refuge') means 'absorption' or 'receiving,' indicating these cities absorbed...
Read full commentary →Ellicott’s Commentary for English Readers
(6, 7, 8) **And among the cities which ye shall give . . . —**The construction of this verse is involved; or, rather, there is a suspension of the subject in Numbers 35:6, and a resumption of it in Numbers 35:7-8. The verses may be rendered thus: *And as to the cities which ye shall give to the Levites, viz., the six cities of refuge which ye shall give that the manslayer may flee thither *(*and i...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →So all the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with their suburbs.
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KJV Study Commentary
<strong>So all the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with their suburbs</strong>—The total of ארבעים ושמנה (<em>ʾarbaʿîm ûšəmōneh</em>, forty-eight) cities strategically distributed the Levites throughout Israel. This wasn't random but reflected twelve tribes × four cities average, ensuring nationwide access to priestly teaching and worsh...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →And the cities which ye shall give shall be of the possession of the children of Israel: from them that have many ye shall give many; but from them that have few ye shall give few: every one shall give of his cities unto the Levites according to his inheritance which he inheriteth. he: Heb. they inherit
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KJV Study Commentary
<strong>And the cities which ye shall give shall be of the possession of the children of Israel: from them that have many ye shall give many; from them that have few ye shall give few</strong>—This principle of proportional giving (מֵאֵ֤ת הָרַב֙ תַּרְבּ֔וּ וּמֵאֵ֥ת הַמְעַ֖ט תַּמְעִ֑יטוּ, <em>mēʾēṯ hārāḇ tarbū ûmēʾēṯ hamʿaṭ tamʿîṭû</em>) reflects both justice and equity. Larger tribes (like Judah, ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →Cities of Refuge
And the LORD spake unto Moses, saying,
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KJV Study Commentary
God commanded establishment of cities of refuge—places where accidental killers could flee from revenge. This system demonstrated sophisticated justice distinguishing intentional murder from manslaughter. God's law protects both justice (punishing intentional crime) and mercy (sparing accidents). These cities prefigure Christ as refuge for sinners fleeing judgment.
Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →Speak unto the children of Israel, and say unto them, When ye be come over Jordan into the land of Canaan;
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KJV Study Commentary
The instruction to speak to Israel before giving the command demonstrates that understanding precedes obedience. Moses must prepare the people for this law by explaining its context and purpose. This teaches that law without explanation can be misunderstood or misapplied. The Reformed emphasis on teaching and catechesis before implementation is supported here—God's people must understand the reaso...
Read full commentary →Ellicott’s Commentary for English Readers
(10, 11) **When ye be come over Jordan . . . —**Or, *Ye are going over the Jordan into the land of Canaan; and ye shall appoint *. . .
Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →Then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares. at: Heb. by error
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KJV Study Commentary
Ye shall appoint you cities of refuge, that the slayer may flee thither, which killeth any person at unawares.' These cities demonstrate God's justice distinguishing intentional murder from accidental killing. The Hebrew 'ratsach' (רָצַח, manslayer) refers to unlawful killing, while the phrase 'at unawares' (bishgagah, בִּשְׁגָגָה) means unintentionally or accidentally. The cities of refuge protec...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →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.
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KJV Study Commentary
The cities of refuge shall be 'for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment.' The Hebrew 'goel' (avenger/kinsman-redeemer) was the deceased's nearest relative responsible for exacting justice. Cities of refuge protected accidental killers from vengeance, balancing justice with mercy. The requirement to 'stand before the congregation' e...
Read full commentary →Ellicott’s Commentary for English Readers
(12) **And they shall be unto you cities for refuge . . . —**Better, *And the cities shall be unto you for refuge *(or, *as a place of refuge*)* from the avenger, that the manslayer may not die until he stand before the congregation for judgment. *The avenger (Heb., *goel*) was the near kinsman whose office it was to redeem the person or inheritance of his kinsman, if that kinsman was reduced by p...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →And of these cities which ye shall give six cities shall ye have for refuge.
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KJV Study Commentary
<strong>Six cities shall ye have for refuge</strong> (עָרֵי מִקְלָט, <em>arei miklat</em>)—literally 'cities of absorption' or 'receiving.' These sanctuary cities foreshadow Christ as our refuge from divine justice. The number six (three on each side of Jordan) ensured accessibility from anywhere in Israel—no innocent manslayer should perish for lack of refuge.<br><br>The Hebrew root <em>qalat</em...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge.
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KJV Study Commentary
<strong>Three cities on this side Jordan, and three cities shall ye give in the land of Canaan</strong>—the strategic distribution ensured no Israelite was more than 30 miles from safety. This geographical equity reveals God's impartiality: the two-and-a-half tribes east of Jordan received equal provision with the nine-and-a-half tribes in Canaan proper.<br><br>Jewish tradition held that roads to ...
Read full commentary →Ellicott’s Commentary for English Readers
(14) **Ye shall give three cities on this side Jordan.**—The meaning of the Hebrew word which is here rendered “on this side” is determined by the words “in the land of Canaan,” which describe the position of the three cities on the west of the Jordan. Otherwise the Hebrew word is applicable equally to the cities on the east and to those on the west of the Jordan. Moses himself appointed the three...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares may flee thither.
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KJV Study Commentary
These cities served 'for the children of Israel, and for the stranger, and for the sojourner among them'—protection extended beyond ethnic Israelites. God's justice applies equally regardless of nationality or status. This foreshadows gospel inclusion of all peoples. Refuge in Christ isn't limited by ethnicity, social class, or background; all who flee to Him find safety.
Ellicott’s Commentary for English Readers
(15) **For the stranger, and for the sojourner . . . —**The word *ger, *“stranger,” properly denotes a foreigner who took up a temporary abode amongst the Israelites; whereas *toshab, *“sojourner,” denotes one who was settled in Israel. Sometimes, however, the words *ger *and *toshab *appear to be used as a compound term, as in Leviticus 25:47, where they occur with the conjunctive (or disjunctive...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →And if he smite him with an instrument of iron, so that he die, he is a murderer: the murderer shall surely be put to death.
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KJV Study Commentary
<strong>If he smite him with an instrument of iron, so that he die, he is a murderer</strong> (רֹצֵחַ, <em>rotseach</em>)—premeditated homicide using a deadly weapon. The distinction between murder (<em>rotseach</em>) and manslaughter hinges on intent and the weapon's lethality. Iron instruments demonstrated forethought, as iron required mining, smelting, and fashioning into tools—not items grabbe...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →And if he smite him with throwing a stone, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death. with: Heb. with a stone of the hand
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KJV Study Commentary
<strong>If he smite him with throwing a stone, wherewith he may die</strong>—a second category of murder: using projectile weapons capable of inflicting fatal injury. The phrase 'wherewith he may die' (אֲשֶׁר־יָמוּת בָּהּ, <em>asher-yamut bah</em>) indicates the stone's deadly potential was known to the assailant. This wasn't a pebble thrown in jest but a rock selected and hurled with lethal force...
Read full commentary →Ellicott’s Commentary for English Readers
(17) **And if he smite . . . —**Better, *And if he smote *. . .
**With throwing a** **stone.**—Literally, *with a stone of the hand*—*i.e., *a stone held in the hand, whether thrown or used as the “weapon of wood” of Numbers 35:18.
**And he die.**—Better, and he died.
Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →Or if he smite him with an hand weapon of wood, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death.
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KJV Study Commentary
<strong>Or if he smite him with an hand weapon of wood, wherewith he may die</strong> (כְּלִי עֵץ־יָד, <em>keli ets-yad</em>)—literally 'a wooden instrument of the hand,' referring to clubs, staffs, or other hand-wielded wooden implements capable of causing death. The trilateral repetition (iron-v.16, stone-v.17, wood-v.18) covers the three primary materials used for weapons in Bronze/Iron Age war...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him.
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KJV Study Commentary
<strong>The revenger of blood himself shall slay the murderer</strong> (גֹּאֵל הַדָּם, <em>go'el ha-dam</em>)—the kinsman-redeemer bore responsibility to avenge murder and preserve family honor. This wasn't vigilante justice but divinely sanctioned family obligation (cf. Genesis 9:6). The <em>go'el</em> also redeemed property (Leviticus 25:25) and married childless widows (Ruth 3:12-13)—roles fulf...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →But if he thrust him of hatred, or hurl at him by laying of wait, that he die;
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KJV Study Commentary
<strong>But if he thrust him of hatred</strong> (בְּשִׂנְאָה, <em>b'sinah</em>)—the heart's condition determines the act's nature. Hatred (<em>sinah</em>, from the root 'to hate, be hostile') transforms an action into murder. The legal test isn't merely 'Did death result?' but 'What motivated the blow?'<br><br><strong>Or hurl at him by laying of wait</strong> (בִּצְדִיָּה, <em>bitsediyah</em>)—pre...
Read full commentary →Ellicott’s Commentary for English Readers
(20*)* **But if he thrust him . . . —**Better, *And if . . .*
**That he die.**—Better, *that he died. *So in Numbers 35:21-23.
Jamieson-Fausset-Brown Bible Commentary
**25-39. Take the sum of the prey that was taken--**that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered th...
Read full commentary →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.
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KJV Study Commentary
<strong>Or in enmity smite him with his hand</strong> (בְאֵיבָה, <em>b'eivah</em>)—enmity (from <em>oyev</em>, 'enemy') denotes ongoing hostility, not momentary anger. Even bare-handed killing qualified as murder if driven by sustained hatred. The law penetrates beyond the weapon to the will: murder resides in enmity, not merely in the instrument.<br><br><strong>The revenger of blood shall slay th...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**48-54. officers ... said ... there lacketh not one man of us--**A victory so signal, and the glory of which was untarnished by the loss of a single Israelitish soldier, was an astonishing miracle. So clearly betokening the direct interposition of Heaven, it might well awaken the liveliest feelings of grateful acknowledgment to God (Psa 44:2, 3). The oblation they brought for the Lord "was partly...
Read full commentary →But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait,
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KJV Study Commentary
<strong>But if he thrust him suddenly without enmity</strong>—the pivotal 'but' (<em>v'im</em>, 'and if') transitions from murder (vv.16-21) to manslaughter. <strong>Suddenly</strong> (בְּפֶתַע, <em>b'feta</em>) means 'unexpectedly, in an instant'—no premeditation, no prior hostility. <strong>Without enmity</strong> (בְּלֹא אֵיבָה, <em>b'lo eivah</em>) explicitly contrasts verse 21's 'in enmity.'<...
Read full commentary →Ellicott’s Commentary for English Readers
(22, 23) **But if he thrust him suddenly . . . —**See Deuteronomy 19:4-5, where the meaning of the law is illustrated.
Jamieson-Fausset-Brown Bible Commentary
**48-54. officers ... said ... there lacketh not one man of us--**A victory so signal, and the glory of which was untarnished by the loss of a single Israelitish soldier, was an astonishing miracle. So clearly betokening the direct interposition of Heaven, it might well awaken the liveliest feelings of grateful acknowledgment to God (Psa 44:2, 3). The oblation they brought for the Lord "was partly...
Read full commentary →Or with any stone, wherewith a man may die, seeing him not, and cast it upon him, that he die, and was not his enemy, neither sought his harm:
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KJV Study Commentary
<strong>Or with any stone, wherewith a man may die, seeing him not</strong> (בְּלֹא רְאוֹת, <em>b'lo re'ot</em>)—'without seeing,' denoting complete lack of intention. The stone may have been deadly ('wherewith a man may die'), but the thrower didn't see the victim. Intent, not just outcome, determines guilt.<br><br><strong>And was not his enemy, neither sought his harm</strong> (וְלֹא אֹיֵב לוֹ ו...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**48-54. officers ... said ... there lacketh not one man of us--**A victory so signal, and the glory of which was untarnished by the loss of a single Israelitish soldier, was an astonishing miracle. So clearly betokening the direct interposition of Heaven, it might well awaken the liveliest feelings of grateful acknowledgment to God (Psa 44:2, 3). The oblation they brought for the Lord "was partly...
Read full commentary →Then the congregation shall judge between the slayer and the revenger of blood according to these judgments:
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KJV Study Commentary
<strong>Then the congregation shall judge between the slayer and the revenger of blood</strong> (הָעֵדָה, <em>ha-edah</em>)—the assembly, Israel's judicial body, adjudicated disputed cases. This prevented the <em>go'el ha-dam</em> from acting as judge, jury, and executioner. Community involvement ensured impartial justice: witnesses testified, evidence was examined, and intent was discerned.<br><b...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**48-54. officers ... said ... there lacketh not one man of us--**A victory so signal, and the glory of which was untarnished by the loss of a single Israelitish soldier, was an astonishing miracle. So clearly betokening the direct interposition of Heaven, it might well awaken the liveliest feelings of grateful acknowledgment to God (Psa 44:2, 3). The oblation they brought for the Lord "was partly...
Read full commentary →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.
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KJV Study Commentary
The manslayer must remain in the refuge city 'until the death of the high priest'—only then could he return home safely. The high priest's death somehow satisfied justice, ending the blood guilt. This typology points powerfully to Christ: His death as our High Priest releases us permanently from guilt, providing complete freedom. Our refuge doesn't restrict but liberates.
Ellicott’s Commentary for English Readers
(25) **And he shall abide in it unto the death of the high priest.—**Although the death which had been occasioned was accidental, not intentional, nevertheless the shedding of blood demanded expiation. The manslayer was, therefore, required to remain an exile from his own home until the death of the high priest who had been anointed with the holy oil. As the high priest, by reason of the anointing...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**48-54. officers ... said ... there lacketh not one man of us--**A victory so signal, and the glory of which was untarnished by the loss of a single Israelitish soldier, was an astonishing miracle. So clearly betokening the direct interposition of Heaven, it might well awaken the liveliest feelings of grateful acknowledgment to God (Psa 44:2, 3). The oblation they brought for the Lord "was partly...
Read full commentary →But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled;
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KJV Study Commentary
<strong>But if the slayer shall at any time come without the border of the city of his refuge</strong>—the asylum was geographically bounded. Stepping outside, even momentarily, forfeited protection. The manslayer's safety depended entirely on remaining within prescribed limits, just as our spiritual security depends on abiding in Christ (John 15:4: 'Abide in me, and I in you').<br><br>The severit...
Read full commentary →Ellicott’s Commentary for English Readers
(26) **But if the slayer shall at any time come without the border of the city . . . —**As the bodily safety of the Israelite who had slain a man depended upon his strict observance of the law which required him to remain within the city of refuge until the death of the high priest, so in the same way the spiritual safety of the believer depends upon his exclusive reliance upon the merits and effi...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**48-54. officers ... said ... there lacketh not one man of us--**A victory so signal, and the glory of which was untarnished by the loss of a single Israelitish soldier, was an astonishing miracle. So clearly betokening the direct interposition of Heaven, it might well awaken the liveliest feelings of grateful acknowledgment to God (Psa 44:2, 3). The oblation they brought for the Lord "was partly...
Read full commentary →And the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer; he shall not be guilty of blood: he: Heb. no blood shall be to him
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KJV Study Commentary
<strong>And the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer; he shall not be guilty of blood</strong>—outside the boundary, the <em>go'el ha-dam</em> lawfully executed the manslayer. The avenger bore no guilt because the fugitive voluntarily left his asylum. This wasn't murder but justice delayed, not denied.<br><br>The typolo...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**48-54. officers ... said ... there lacketh not one man of us--**A victory so signal, and the glory of which was untarnished by the loss of a single Israelitish soldier, was an astonishing miracle. So clearly betokening the direct interposition of Heaven, it might well awaken the liveliest feelings of grateful acknowledgment to God (Psa 44:2, 3). The oblation they brought for the Lord "was partly...
Read full commentary →Because he should have remained in the city of his refuge until the death of the high priest: but after the death of the high priest the slayer shall return into the land of his possession.
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KJV Study Commentary
<strong>Because he should have remained in the city of his refuge until the death of the high priest</strong> (הַכֹּהֵן הַגָּדוֹל, <em>ha-kohen ha-gadol</em>)—the high priest's death liberated the manslayer. Why? The high priest bore the nation's guilt annually on Yom Kippur (Leviticus 16); his death symbolically atoned for the manslayer's bloodguilt, allowing restoration.<br><br>This profoundly f...
Read full commentary →So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings.
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KJV Study Commentary
<strong>So these things shall be for a statute of judgment unto you</strong> (לְחֻקַּת מִשְׁפָּט, <em>l'chukat mishpat</em>)—a perpetual legal ordinance, not a temporary expedient. <strong>Throughout your generations in all your dwellings</strong>—binding upon Israel wherever they lived, in Canaan or exile, until the Messianic age when these types would find fulfillment in Christ.<br><br>The phras...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 32 Nu 32:1-42. The Reubenites and Gadites Ask for an Inheritance.
**1-5. the land of Jazer, and the land of Gilead--**A complete conquest had been made of the country east of the Jordan, comprising "the land of Jazer," which formed the southern district between the Arnon and Jabbok and "the land of Gilead," the middle region between the Jabbok and Jarmouk, or Hieromax, including Bashan, w...
Read full commentary →Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die.
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KJV Study Commentary
<strong>Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses</strong> (עַל־פִּי עֵדִים, <em>al-pi edim</em>)—literally 'upon the mouth of witnesses.' Capital punishment required eyewitness testimony, not circumstantial evidence or hearsay. <strong>But one witness shall not testify against any person to cause him to die</strong>—the two-witness rule (Deuteronomy 17...
Read full commentary →Ellicott’s Commentary for English Readers
(30) **By the mouth of witnesses.—**The number of witnesses is not here specified. In Deuteronomy 17:6 it is ordained that the crime of idolatry should be punished with death “at the mouth of two witnesses, or of three witnesses;” and in Deuteronomy 19:15 it is ordained in general terms that “one witness shall not rise up against a man for any iniquity, or for any sin that he sinneth: at the mouth...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 32 Nu 32:1-42. The Reubenites and Gadites Ask for an Inheritance.
**1-5. the land of Jazer, and the land of Gilead--**A complete conquest had been made of the country east of the Jordan, comprising "the land of Jazer," which formed the southern district between the Arnon and Jabbok and "the land of Gilead," the middle region between the Jabbok and Jarmouk, or Hieromax, including Bashan, w...
Read full commentary →Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death. guilty: Heb. faulty to die
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KJV Study Commentary
God prohibits: 'ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death.' The Hebrew 'kofer' (satisfaction/ransom) means payment substituting for punishment. God forbade accepting money instead of executing murderers - human life's value demands ultimate penalty. This wasn't vengeance but justice protecting life's sanctity. The phrase...
Read full commentary →Ellicott’s Commentary for English Readers
(31, 32) **Moreover ye shall take no satisfaction for the life of a murderer . . . —**The Israelites were not allowed to make terms with the relatives of the man who had been slain, as is not unfrequently the case at the present time; nor were they permitted to allow the man who had slain any one unintentionally to return home from the city of refuge before the death of the high priest, on the pay...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 32 Nu 32:1-42. The Reubenites and Gadites Ask for an Inheritance.
**1-5. the land of Jazer, and the land of Gilead--**A complete conquest had been made of the country east of the Jordan, comprising "the land of Jazer," which formed the southern district between the Arnon and Jabbok and "the land of Gilead," the middle region between the Jabbok and Jarmouk, or Hieromax, including Bashan, w...
Read full commentary →And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest.
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KJV Study Commentary
<strong>And ye shall take no satisfaction for him that is fled to the city of his refuge</strong> (כֹּפֶר, <em>kofer</em>)—no ransom, bribe, or monetary payment could substitute for exile or death. The Hebrew <em>kofer</em> (from <em>kafar</em>, 'to cover, atone') meant a substitutionary payment, prohibited here because life's value transcends economics (Psalm 49:7-8: 'None can by any means redeem...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 32 Nu 32:1-42. The Reubenites and Gadites Ask for an Inheritance.
**1-5. the land of Jazer, and the land of Gilead--**A complete conquest had been made of the country east of the Jordan, comprising "the land of Jazer," which formed the southern district between the Arnon and Jabbok and "the land of Gilead," the middle region between the Jabbok and Jarmouk, or Hieromax, including Bashan, w...
Read full commentary →So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. the land cannot: Heb. there can be no expiation for the land
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KJV Study Commentary
God declares: 'blood... defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it.' This establishes capital punishment's theological basis - murder pollutes the land where God dwells, requiring purification through justice. The Hebrew 'chaneph' (defile/pollute) indicates moral corruption spreading from unpunished murder. This reflec...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 32 Nu 32:1-42. The Reubenites and Gadites Ask for an Inheritance.
**1-5. the land of Jazer, and the land of Gilead--**A complete conquest had been made of the country east of the Jordan, comprising "the land of Jazer," which formed the southern district between the Arnon and Jabbok and "the land of Gilead," the middle region between the Jabbok and Jarmouk, or Hieromax, including Bashan, w...
Read full commentary →Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the LORD dwell among the children of Israel.
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KJV Study Commentary
<strong>Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the LORD dwell among the children of Israel.</strong> This verse concludes God's instructions about cities of refuge and laws concerning murder and manslaughter (Numbers 35:1-34). The Hebrew verb <em>lo tame'u</em> (לֹא תְטַמְּאוּ, "do not defile") is in the imperfect, expressing ongoing command. The word <em>tame...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-19. Moses said unto the children of Gad and to the children of Reuben, Shall your brethren go to war, and shall ye sit here--**Their language was ambiguous; and Moses, suspicious that this proposal was an act of unbelief, a scheme of self-policy and indolence to escape the perils of warfare and live in ease and safety, addressed to them a reproachful and passionate remonstrance. Whether they h...
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