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.

(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 poverty to sell himself into slavery, or to sell his inheritance; and also to avenge his blood in the event of his being slain. (See Leviticus 25:25-55, and Notes.) The law of the goel, as contained in this chapter, served to keep in check the excited passions of the near relations of the man who had been slain, and to secure for him a fair and impartial trial. The duties which devolved upon the congregation are stated in Numbers 35:24-25. Christ, as our "Redeemer" (Heb., goel), ever lives (Job 19:25). He has redeemed the persons and the inheritance of His people by His death; and He will in the last great day, ransom them from the power of the grave, and redeem them from death (Hosea 13:4, where the cognate verb to goel occurs), and will avenge their blood on them that dwell on the earth (Revelation 6:10).

Verse 12. - From the avenger. Hebrew, גֹאֵל. Septuagint, ὁ ἀγχιστεύων τὸ αῖμα. In all other passages (twelve in number) where the word occurs in this sense it is qualified by the addition "of blood." Standing by itself, it is everywhere else translated "kinsman," or (more properly) "redeemer," and is constantly applied in that sense to God our Saviour (Job 19:25; Isaiah 63:16 etc.). The two ideas, however, which seem to us so distinct, and even so opposed, are in their origin one. To the men of the primitive age, when public justice was not, and when might was right, the only protector was one who could and would avenge them of their wrongs, and by avenging prevent their repetition. This champion of the injured individual, or rather family, - for rights and wrongs were thought of as belonging to families rather than to individuals, was their goel, who had their peace, their safety, above all, their honour, in his charge. For no sentiments spring up quicker, and none exercise a more tyrannous sway, than the sentiment of honour, which in its various and often strangely distorted forms has always perhaps outweighed all other considerations in the minds of men. Now the earliest form in which the sentiment of honour asserted itself was in the blood-feud. If one member of a family was slain, an intolerable shame and sense of contumely rested upon the family until blood had been avenged by blood, until "satisfaction" had been done by the death of the manslayer. He who freed the family from this intolerable pain and humiliation - who enabled it to hold up its head, and to breathe freely once more - was the goel; and in the natural order of things he was the nearest "kinsman" of the slain who could and would take the duty upon him. To these natural feelings was added in many cases a religious sentiment which regarded homicide as a sin against the higher Powers for which they too demanded the blood of the guilty. Such was the feeling among the Greeks, and probably among the Egyptians, while among the Hebrews it could plead Divine sanction, given in the most comprehensive terms: "Your blood of your lives will I require, at the hand of every beast will I require it; and at the hand of man;... whoso sheddeth man's blood, by man shall his blood be shed" (Genesis 9:5, 6). The moral difficulties of this proclamation need not here be considered; it is enough to take note that the Divine law itself recognized the duty as well as the lawfulness of private blood-revenge when public justice could not be depended on. The goel, therefore, was not merely the natural champion of his family, nor only the deliverer who satisfied the imperious demands of an artificial code of honour; he was a minister of God, in whose patient efforts to hunt down his victim the thirst for vengeance was to some extent at least superseded by, or rather transmuted into, the longing to glorify God (compare the difficult case of Revelation 6:10). It was not merely human feelings of great reach and tenacity which were outraged by the immunity of the manslayer; it was still more the justice of God which received a grievous wound. Just because, however, God had made the cause of the slain man his own, and had sanctioned the avenging mission of the goel, he could therefore regulate the course of vengeance so as to make it run as even as possible with true justice. It was not indeed possible to distinguish ab initio between the homicide which deserved and that which did not deserve capital punishment. Such distinction, difficult under any circumstances, was impossible when vengeance was in private hands. But while the goel could not be restrained from immediate pursuit unhindered by investigation or compunction (lest his whole usefulness be paralyzed), the manslayer might have opportunity to escape, and to be sheltered under the Divine mercy until he could establish (if that were possible) his innocence. No better instance can be found of the way in which the King of Israel adopted the sentiments and institutions of a semi-barbarous age, added to them the sanctions of religion, and so modified them as to secure the maximum of practical good consistent with the social state and moral feelings of the people. No doubt many an individual was overtaken and slain by the goel who did. not deserve to die according to our ideas; but where perfection was unattainable, this error was far less dangerous to that age than the opposite error of diminishing the sanctity of human life and the awfulness of Divine justice. The congregation. Hebrew, עֵדָה. This word is used frequently from Exodus 12:3 to the end of this chapter, and again in Joshua and the last two chapters of Judges. It is not found in Deuteronomy, nor often in the later books. In every case apparently eydah signifies the whole nation as gathered together, e.g., as represented by all who had an acknowledged right to appear, for of course 600,000 men could not gather together in any one place. The force of the word may be understood by reference to its use in Judges 20:1; Judges 21:10, 13, 16. Another word (קָהָל) is also used, less frequently in Leviticus and Numbers, but more frequently in the later books, for the general assembly of the people of Israel. No distinction of meaning can be drawn between the two words, and it cannot, therefore, be maintained that the "congregation" of this verse means the local elders of Joshua 20:4. The regulations there laid down are not inconsistent with the present law, but are quite independent of it. They refer to a preliminary hearing of the case as stated by the fugitive alone in order to determine his right to shelter in the mean time; which right, if accorded, was without prejudice to the future judgment of the "congregation" on the whole facts of the case (see below on verse 25).

Parallel Commentaries ...


You are to have
וְהָי֨וּ (wə·hā·yū)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person common plural
Strong's 1961: To fall out, come to pass, become, be

these cities
הֶעָרִ֛ים (he·‘ā·rîm)
Article | Noun - feminine plural
Strong's 5892: Excitement

as a refuge
לְמִקְלָ֖ט (lə·miq·lāṭ)
Preposition-l | Noun - masculine singular
Strong's 4733: Refuge, asylum

from the avenger,
מִגֹּאֵ֑ל (mig·gō·’êl)
Preposition-m | Verb - Qal - Participle - masculine singular
Strong's 1350: To redeem, act as kinsman

so that the manslayer
הָרֹצֵ֔חַ (hā·rō·ṣê·aḥ)
Article | Verb - Qal - Participle - masculine singular
Strong's 7523: To dash in pieces, kill, to murder

will not
וְלֹ֤א (wə·lō)
Conjunctive waw | Adverb - Negative particle
Strong's 3808: Not, no

die
יָמוּת֙ (yā·mūṯ)
Verb - Qal - Imperfect - third person masculine singular
Strong's 4191: To die, to kill

until
עַד־ (‘aḏ-)
Preposition
Strong's 5704: As far as, even to, up to, until, while

he stands
עָמְד֛וֹ (‘ā·mə·ḏōw)
Verb - Qal - Infinitive construct | third person masculine singular
Strong's 5975: To stand, in various relations

trial
לַמִּשְׁפָּֽט׃ (lam·miš·pāṭ)
Preposition-l, Article | Noun - masculine singular
Strong's 4941: A verdict, a sentence, formal decree, divine law, penalty, justice, privilege, style

before
לִפְנֵ֥י (lip̄·nê)
Preposition-l | Noun - common plural construct
Strong's 6440: The face

the assembly.
הָעֵדָ֖ה (hā·‘ê·ḏāh)
Article | Noun - feminine singular
Strong's 5712: A stated assemblage


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OT Law: Numbers 35:12 The cities shall be to you (Nu Num.)