Numbers 35:9-15 · Bible study
Numbers 35:9-15 Commentary: Justice and Mercy in Cities of Refuge
Hebrew · 11 what the commentators say
Meaning in one sentence
Examine how God's command to establish cities of refuge balanced justice for the blood avenger with mercy for the unintentional killer in ancient Israel.
Research Summary
- Meaning: God commands the appointment of six cities of refuge to protect the unintentional manslayer from the blood avenger until a fair trial.
- Key words: מִקְלָט (miqlat, refuge), גֹּאֵל (go'el, avenger/redeemer), שְׁגָגָה (shagagah, inadvertence).
- Main debate: No significant debate; the passage's purpose is clear across traditions. Some discussion about whether the six cities were a new institution or a formalization of earlier altar-asylum practice.
- Theological theme: Divine justice that distinguishes intent, balanced by mercy that prevents bloodshed, justice and mercy meet in a legal framework.
- Best use: Expository preaching on God's character, OT legal studies, and typological preparation for the New Testament concept of refuge in Christ.
Translation Comparison
BSB Berean Standard Bible 2020
9Then the LORD said to Moses,
10“Speak to the Israelites and tell them: When you cross the Jordan into the land of Canaan,
11designate cities to serve as your cities of refuge, so that a person who kills someone unintentionally may flee there.
12You are to have these cities as a refuge from the avenger, so that the manslayer will not die until he stands trial before the assembly.
13The cities you select will be your six cities of refuge.
14Select three cities across the Jordan and three in the land of Canaan as cities of refuge.
15These six cities will serve as a refuge for the Israelites and for the foreigner or stranger among them, so that anyone who kills a person unintentionally may flee there.
WEB World English Bible 2000
9Yahweh spoke to Moses, saying,
10“Speak to the children of Israel, and tell them, ‘When you pass over the Jordan into the land of Canaan,
11then you shall appoint for yourselves cities to be cities of refuge for you, that the man slayer who kills any person unwittingly may flee there.
12The cities shall be for your refuge from the avenger, that the man slayer not die until he stands before the congregation for judgment.
13The cities which you shall give shall be for you six cities of refuge.
14You shall give three cities beyond the Jordan, and you shall give three cities in the land of Canaan. They shall be cities of refuge.
15These six cities shall be refuge for the children of Israel, for the stranger, and for the foreigner living among them, that everyone who kills any person unwittingly may flee there.
KJV King James Version 1769
9And the Lord spake unto Moses, saying,
10Speak unto the children of Israel, and say unto them, When ye be come over Jordan into the land of Canaan;
11Then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares.
12And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment.
13And of these cities which ye shall give six cities shall ye have for refuge.
14Ye 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.
15These 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.
ASV American Standard Version 1901
9And Jehovah spake unto Moses, saying,
10Speak unto the children of Israel, and say unto them, When ye pass over the Jordan into the land of Canaan,
11then ye shall appoint you cities to be cities of refuge for you, that the manslayer that killeth any person unwittingly may flee thither.
12And the cities shall be unto you for refuge from the avenger, that the manslayer die not, until he stand before the congregation for judgment.
13And the cities which ye shall give shall be for you six cities of refuge.
14Ye shall give three cities beyond the Jordan, and three cities shall ye give in the land of Canaan; they shall be cities of refuge.
15For the children of Israel, and for the stranger and for the sojourner among them, shall these six cities be for refuge; that every one that killeth any person unwittingly may flee thither.
YLT Young's Literal Translation 1898
9And Jehovah speaketh unto Moses, saying,
10`Speak unto the sons of Israel, and thou hast said unto them, When ye are passing over the Jordan to the land of Canaan,
11and have prepared to yourselves cities--cities of refuge they are to you--then fled thither hath a man-slayer, smiting a person unawares,
12and the cities have been to you for a refuge from the redeemer, and the man-slayer doth not die till his standing before the company for judgment.
13`As to the cities which ye give--six are cities of refuge to you;
14the three of the cities ye give beyond the Jordan, and the three of the cities ye give in the land of Canaan; cities of refuge they are.
15To sons of Israel, and to a sojourner, and to a settler in their midst, are these six cities for a refuge, for the fleeing thither of any one smiting a person unawares.
Darby Darby Bible 1890
9And Jehovah spoke to Moses, saying,
10Speak unto the children of Israel, and say unto them, When ye pass over the Jordan into the land of Canaan,
11then ye shall appoint for yourselves cities: cities of refuge shall they be for you; that a manslayer may flee thither, who without intent smiteth a person mortally.
12And ye shall have these cities for refuge from the avenger; that the manslayer die not, until he have stood before the assembly in judgment.
13And the cities that ye shall give shall be six cities of refuge for you.
14Three cities shall ye give on this side of the Jordan, and three cities shall ye give in the land of Canaan; they shall be cities of refuge.
15For the children of Israel, and for the stranger, and for the sojourner among them shall these six cities be a refuge, that one who smiteth a person mortally without intent may flee thither.
Douay-Rheims Douay-Rheims Bible 1899
9The Lord said to Moses:
10Speak to the children of Israel, and thou shalt say to them: When you shall have passed over the Jordan into the land of Chanaan,
11Determine what cities shall be for the refuge of fugitives, who have shed blood against their will.
12And when the fugitive shall be in them, the kinsman of him that is slain may not have power to kill him, until he stand before the multitude, and his cause be judged.
13And of those cities, that are separated for the refuge of fugitives,
14Three shall be beyond the Jordan, and three in the land of Chanaan,
15As well for the children of Israel as for strangers and sojourners, that he may flee to them, who hath shed blood against his will.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Numbers 35:9
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree this passage establishes a legal mechanism to protect those who killed someone by accident. Adam Clarke notes the sharp difference between these cities and pagan asyla, which often shielded criminals. Here only the unintentional killer, the one who struck a person bishgagah, “inadvertently”, could flee there. Barnes explains the role of the go'el, the blood avenger, whose duty to execute justice under the patriarchal law (Genesis 9:6) created a system where the nearest kinsman was expected to kill the killer. Without the cities, accidental killing would lead to further bloodshed. The Cambridge Bible traces the development from earlier altar-refuge to a system of designated cities, needed once worship centralized. Calvin underlines God's purpose: to distinguish sins of malice from sins of error, and to prevent innocent blood from being shed. The six cities, three on each side of the Jordan, were to be accessible to all, as Gill and Keil & Delitzsch affirm. This institution did not abolish the avenger's role but put it under due process. The man-slayer was safe until the congregation judged his case. In this way, God honors the life of the victim while extending mercy to the one who caused death without intention. The text shows a God who cares for both the one who grieves and the one who made a tragic mistake.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God commanded the establishment of six cities where a person who killed another unintentionally could find safety from the blood avenger until a proper trial could determine guilt or innocence.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of the cities | All traditions agree the cities were to protect those who killed accidentally from immediate vengeance, allowing time for a fair trial. | No substantive debate; the text is straightforward. |
| Inclusion of foreigners | Most commentators highlight that the law applied equally to Israelites, resident aliens, and sojourners, reflecting God's concern for all residents of the land. | Gill distinguishes proselytes of righteousness (full converts) from proselytes of the gate (who renounce idolatry but keep basic laws). Both were included, though later Jewish practice varied on application. |
| Number and distribution of cities | All agree there were six cities, three on each side of the Jordan, chosen for accessibility. | The specific identification of the cities (Joshua 20 names them) is not debated in the supplied excerpts; the focus is on the divine command. |
| Relation to earlier altar asylum | Both the altar (Exodus 21:13-14) and the cities of refuge are recognized as legitimate forms of asylum under different circumstances. | Lange and others see development from informal altar to formalized cities, but no conflict is asserted; the cities supplemented the altar once the central sanctuary became distant. |
| Role of the avenger of blood | The go'el was a long-standing institution (Genesis 9:6) and the cities did not abolish it but regulated it. | Some (Barnes) emphasize the dangers of the go'el system, while others simply present it as a given custom that God accommodated. No disagreement on the core function. |
Historical & Cultural Context
The cities of refuge must be understood against the backdrop of the ancient Near Eastern blood feud. In patriarchal custom, the nearest male relative, the go'el (H1350), was honor-bound to avenge a killing. This system, while providing rough justice, had severe flaws. As Jamieson-Fausset-Brown observes, the avenger, hot with passion, would rarely distinguish between murder and mischance. Family feuds could extend for generations, something still seen among some Arab tribes. The altar of the tabernacle had served as a temporary asylum (Exodus 21:13-14), but once Israel settled in Canaan, the single central sanctuary would be too far for many. The Cambridge Bible notes that Deuteronomy 19 envisions three cities, and the present passage, part of the Priestly material, expands to six, fulfilling God's promise to enlarge the borders (Deuteronomy 12:20).
The cities were given to the Levites, as Numbers 35:6 indicates. Calvin argues this was so the Levites' presence could lend dignity and wise judgment to the process. Gill adds that the cities were to be of moderate size, well-provisioned, and located near markets. The geographical distribution, three cities east of the Jordan in the territories of Reuben, Gad, and Manasseh, and three in Canaan proper, ensured that no one had to travel too far to find safety. The inclusion of the ger (stranger) and toshav (resident alien) is striking; as Gill states, the law applied to proselytes of righteousness and the gate alike. This reflects God's concern that all who dwell in the land, not just native Israelites, deserve protection. The institution was not a permanent pardon: the accused remained in the city until the death of the high priest (Numbers 35:25, 28), a detail that transformed the refuge into a kind of exile. This civic and religious arrangement shows God working within the existing social order to bring both justice and mercy close to every person.
Textual Notes
The consulted sources note no significant textual variants for Numbers 35:9-15. The Hebrew text is stable across major manuscripts, and the passage is quoted consistently in later Old Testament tradition (cf. Joshua 20:2). The Masoretic Text is well preserved here.
Reception History
Since the early church, Christians have read the cities of refuge as a type of Christ. The Epistle to the Hebrews (6:18) speaks of fleeing for refuge to the hope set before us, a phrase that echoes the language of Numbers. Patristic writers such as Origen and Cyril of Alexandria saw the cities as symbols of the church or of the Savior, the one place where the pursued find safety. During the Reformation, Calvin and Luther continued this typological reading: Christ is the city of refuge to whom the guilty flee, and his death, the death of the great High Priest, grants them release (cf. Numbers 35:25). The inclusion of the foreigner was often cited to show that God's grace extends beyond ethnic Israel. In modern evangelical preaching, the analogy remains common: one must flee to Christ for refuge, not relying on one's own merit. The cities also serve in ethical teaching as an example of how the Christian community should provide sanctuary for those being treated harshly or prematurely judged.
Preaching This Verse
Three-point outline
- God distinguishes between murder and mistake. The Hebrew term bishgagah (“by inadvertence”) sets the unintentional killer apart. God does not treat all death the same; He sees intent. This gives us a model of nuanced justice that values human life while recognizing human frailty.
- Mercy comes with due process. The cities were not a free pass. The manslayer had to stand before the congregation for judgment. Justice was served through investigation, and only then could mercy be final. The system protected the innocent and prevented vigilante revenge.
- Refuge extended to the outsider. Foreigners and sojourners had the same right to flee to a city. No one was excluded from God's provision on the basis of ethnicity. This anticipates the gospel, where the only qualification for refuge is need.
Five-point outline
- The command: appoint cities of refuge when you enter the land (v.10-11).
- The protection: from the avenger of blood until trial (v.12).
- The number: six cities, three on each side of the Jordan (v.13-14).
- The inclusivity: for Israelites and foreigners alike (v.15).
- The limit: no protection for the willful murderer (implied by v.12's trial; spelled out in v.16-21).
Illustration hooks
- A driver accidentally causes a fatal accident while looking at their phone for a moment. However the law treats them, the family of the victim may want vengeance. Where does that person go for safety while the facts are examined?
- A child throws a heavy object in play and strikes a sibling fatally. The grief-stricken parent might still feel rage. The need for a safe space to sort out what happened, and to protect the child from rash action, is real.
- In a small town, a man accidentally shoots a neighbor while hunting. The victim's family threatens immediate retaliation. A place of refuge physically separates them until calm and justice can prevail.
Questions your congregation is asking
- Does God still provide a place of refuge for people who make terrible mistakes? What does that mean for my life?
- How does our church create a safe environment for those who have caused harm unintentionally, while still caring for the hurting?
- What does this Old Testament law tell us about God's character that we might miss in the New Testament emphasis on grace?
Leading a Discussion
This passage invites us into an ancient courtroom, but the questions it raises are timeless. The cities of refuge were a divinely designed safety net, for the guilty and grieving, the native and the foreigner. As you read Numbers 35:9-15, notice how carefully God balances the demands of justice with the possibility of mercy. The small group questions below move from what the text says to why it matters for your faith and your community.
Discussion questions
- What problem did the cities of refuge aim to solve? (Think about the role of the blood avenger described in the commentaries.)
- Why do you think God specified that the cities were for the person who kills “unwittingly” and not for the deliberate murderer? What does this distinction say about God's character?
- The cities of refuge were accessible to foreigners and sojourners as well as Israelites (v.15). Why is that detail important? How does it broaden your understanding of God's mercy?
- In what ways does the procedure described here, fleeing to the city, standing before the congregation for judgment, show that mercy and due process work together rather than against each other?
- Christians have often seen the cities of refuge as a picture of Christ. In what ways does Jesus function as a “city of refuge” for sinners? Where does this analogy break down? (Consider Hebrews 6:18 as a resource.)
- If someone in your church community caused a fatal accident, what practical steps could your church take to be a “place of refuge” for that person while also supporting the grieving family?
- How does this passage challenge modern ideas of justice that either demand strict punishment or offer cheap forgiveness? What can we learn from God's model of mercy that doesn't ignore the reality of death?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 14:34 | “When you have come into the land of Canaan, which I give to you for a possession, and I put a spreading mildew in a house in the land of your possession, |
| Leviticus 25:2 | “Speak to the children of Israel, and tell them, ‘When you come into the land which I give you, then the land shall keep a Sabbath to Yahweh. |
| Numbers 34:2 | “Command the children of Israel, and tell them, ‘When you come into the land of Canaan (this is the land that shall fall to you for an inheritance, even the land of Canaan according to its borders), |
| Deuteronomy 12:9 | for you haven’t yet come to the rest and to the inheritance which Yahweh your God gives you. |
| Deuteronomy 19:1 | When Yahweh your God cuts off the nations whose land Yahweh your God gives you, and you succeed them and dwell in their cities and in their houses, |
| Deuteronomy 19:2 | you shall set apart three cities for yourselves in the middle of your land, which Yahweh your God gives you to possess. |
| Joshua 20:2 | “Speak to the children of Israel, saying, ‘Assign the cities of refuge, of which I spoke to you by Moses, |
| Joshua 20:6 | He shall dwell in that city until he stands before the congregation for judgment, until the death of the high priest that shall be in those days. Then the man slayer shall return, and come to his own city, and to his own house, to the city he fled from.’” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke contrasts Israel's cities of refuge with Greek, Roman, and Catholic sanctuaries: the Hebrew system protected only those who killed accidentally, never shielding deliberate criminals. He stresses that these cities were temporary shelters until a fair trial, preventing the abuse common in other cultures' asylum practices.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights that the office of blood-avenger was a primitive custom rooted in ancient justice, its very name testifying to its antiquity. Since no central government existed to abolish this practice and the blood feuds it caused, the law aimed only to moderate its worst effects through a local court of elders.
Calvin's Commentaries Reformed 1564
Calvin stresses that the cities of refuge served two purposes: to distinguish accidental killings from deliberate murder, and to prevent the land from being polluted by further bloodshed. He notes their placement near every region to spare the innocent exile unnecessary hardship, and in Levitical cities so that the priesthood's wisdom would protect the guiltless without shielding the guilty.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary traces how the law of asylum developed from earlier altar-based refuge to designated cities, and notes three key advances in this passage. Ancient custom made no distinction between accidental and deliberate killing, held any family member liable, and allowed monetary redemption. This law separates intent, restricts punishment to the murderer alone, and forbids ransom for a life.
Geneva Bible Notes Reformed 1599
The Geneva notes highlight that God commanded cities of refuge for both Israelites and foreigners who killed accidentally, ensuring they received a fair trial before punishment. This established a balanced system of justice where the avenger could not harm the accused until the congregation judged the case.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that the cities of refuge were a humane regulation of the longstanding blood-avenger custom, which often led to hasty revenge and generational feuds. Rather than abolishing Goelism, Moses provided six designated towns where an accused killer could safely seek a fair hearing and prove innocence.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses that the cities of refuge were Levitical towns because they belonged to God in a unique way, placing the accidental killer under divine grace rather than mere legal shelter. The Hebrew term means to choose suitable locations, not to build them, fulfilling God's promise from Exodus.
Lange's Commentary Reformed 1857
Lange sees the mingling of Levitical cities with cities of refuge as a deliberate symbol of how righteousness and grace work together. The high priest's death becomes the terminal point for the manslayer's exile, providing a moral atonement that covers unintentional sins and points toward New Testament principles without being a direct type.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the careful balance between mercy and justice: God provides cities of refuge to protect those who kill accidentally, while making no provision for the deliberate murderer. The law ensures the innocent receive a fair trial before the congregation, and the avenger of blood is only permitted to act after guilt is proven.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that "unawares" refers to unintentional killing, not deliberate murder, while "the avenger" means the family redeemer with rights of vengeance. The cities offered protection from this avenger until a public trial determined guilt. He notes that the land on the east side of Jordan served well because of its length and convenient location.