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a Bible passage
Cities for the Levites
In the plains of Moab by the Jordan at Jericho, the Lord spoke to Moses, saying: 2Command the Israelites to give, from the inheritance that they possess, towns for the Levites to live in; you shall also give to the Levites pasture lands surrounding the towns. 3The towns shall be theirs to live in, and their pasture lands shall be for their cattle, for their livestock, and for all their animals. 4The pasture lands of the towns, which you shall give to the Levites, shall reach from the wall of the town outward a thousand cubits all around. 5You shall measure, outside the town, for the east side two thousand cubits, for the south side two thousand cubits, for the west side two thousand cubits, and for the north side two thousand cubits, with the town in the middle; this shall belong to them as pasture land for their towns.
6 The towns that you give to the Levites shall include the six cities of refuge, where you shall permit a slayer to flee, and in addition to them you shall give forty-two towns. 7The towns that you give to the Levites shall total forty-eight, with their pasture lands. 8And as for the towns that you shall give from the possession of the Israelites, from the larger tribes you shall take many, and from the smaller tribes you shall take few; each, in proportion to the inheritance that it obtains, shall give of its towns to the Levites.
Cities of Refuge
9 The Lord spoke to Moses, saying: 10Speak to the Israelites, and say to them: When you cross the Jordan into the land of Canaan, 11then you shall select cities to be cities of refuge for you, so that a slayer who kills a person without intent may flee there. 12The cities shall be for you a refuge from the avenger, so that the slayer may not die until there is a trial before the congregation.
13 The cities that you designate shall be six cities of refuge for you: 14you shall designate three cities beyond the Jordan, and three cities in the land of Canaan, to be cities of refuge. 15These six cities shall serve as refuge for the Israelites, for the resident or transient alien among them, so that anyone who kills a person without intent may flee there.
Concerning Murder and Blood Revenge
16 But anyone who strikes another with an iron object, and death ensues, is a murderer; the murderer shall be put to death. 17Or anyone who strikes another with a stone in hand that could cause death, and death ensues, is a murderer; the murderer shall be put to death. 18Or anyone who strikes another with a weapon of wood in hand that could cause death, and death ensues, is a murderer; the murderer shall be put to death. 19The avenger of blood is the one who shall put the murderer to death; when they meet, the avenger of blood shall execute the sentence. 20Likewise, if someone pushes another from hatred, or hurls something at another, lying in wait, and death ensues, 21or in enmity strikes another with the hand, and death ensues, then the one who struck the blow shall be put to death; that person is a murderer; the avenger of blood shall put the murderer to death, when they meet.
22 But if someone pushes another suddenly without enmity, or hurls any object without lying in wait, 23or, while handling any stone that could cause death, unintentionally drops it on another and death ensues, though they were not enemies, and no harm was intended, 24then the congregation shall judge between the slayer and the avenger of blood, in accordance with these ordinances; 25and the congregation shall rescue the slayer from the avenger of blood. Then the congregation shall send the slayer back to the original city of refuge. The slayer shall live in it until the death of the high priest who was anointed with the holy oil. 26But if the slayer shall at any time go outside the bounds of the original city of refuge, 27and is found by the avenger of blood outside the bounds of the city of refuge, and is killed by the avenger, no bloodguilt shall be incurred. 28For the slayer must remain in the city of refuge until the death of the high priest; but after the death of the high priest the slayer may return home.
29 These things shall be a statute and ordinance for you throughout your generations wherever you live.
30 If anyone kills another, the murderer shall be put to death on the evidence of witnesses; but no one shall be put to death on the testimony of a single witness. 31Moreover you shall accept no ransom for the life of a murderer who is subject to the death penalty; a murderer must be put to death. 32Nor shall you accept ransom for one who has fled to a city of refuge, enabling the fugitive to return to live in the land before the death of the high priest. 33You shall not pollute the land in which you live; for blood pollutes the land, and no expiation can be made for the land, for the blood that is shed in it, except by the blood of the one who shed it. 34You shall not defile the land in which you live, in which I also dwell; for I the Lord dwell among the Israelites.
Nu 35:1-5. Eight and Forty Cities Given to the Levites.
2. give unto the Levites of the inheritance of their possession cities to dwell in—As the Levites were to have no territorial domain allocated to them like the other tribes on the conquest of Canaan, they were to be distributed throughout the land in certain cities appropriated to their use; and these cities were to be surrounded by extensive suburbs. There is an apparent discrepancy between Nu 35:4 and Nu 35:5, with regard to the extent of these suburbs; but the statements in the two verses refer to totally different things—the one to the extent of the suburbs from the walls of the city, the other to the space of two thousand cubits from their extremity. In point of fact, there was an extent of ground, amounting to three thousand cubits, measured from the wall of the city. One thousand were most probably occupied with outhouses for the accommodation of shepherds and other servants, with gardens, vineyards, or oliveyards. And these which were portioned out to different families (1Ch 6:60) might be sold by one Levite to another, but not to any individual of another tribe (Jer 32:7). The other two thousand cubits remained a common for the pasturing of cattle (Le 25:34) and, considering their number, that space would be fully required.
Nu 35:6-8. Cities of Refuge.
6. there shall be six cities for refuge, which ye shall appoint for the manslayer—The establishment of those privileged sanctuaries among the cities of the Levites is probably traceable to the idea, that they would be the most suitable and impartial judges—that their presence and counsels might calm or restrain the stormy passions of the blood avenger—and that, from their being invested with the sacred character, they might be types of Christ, in whom sinners find a refuge from the destroyer (see De 4:43; Jos 20:8).
8. the cities which ye shall give shall be of the possession of the children of Israel—The burden of furnishing those places for the residence and support of the Levitical order was to fall in equitable proportions upon the different tribes (see Nu 33:54; Jos 20:7).
Nu 35:9-34. The Blood Avenger.
11. that the slayer may flee thither, which killeth any person at unawares—The practice of Goelism, that is, of the nearest relation of an individual who was killed being bound to demand satisfaction from the author of his death, existed from a very remote antiquity (Ge 4:14; 27:45). It seems to have been an established usage in the age of Moses; and although in a rude and imperfect state of society, it is a natural and intelligible principle of criminal jurisprudence, it is liable to many great abuses; the chief of the evils inseparable from it is that the kinsman, who is bound in duty and honor to execute justice, will often be precipitate—little disposed, in the heat of passion or under the impulse of revenge, to examine into the circumstances of the case, to discriminate between the premeditated purpose of the assassin and the misfortune of the unintentional homicide. Moreover, it had a tendency, not only to foster a vindictive spirit, but in case of the Goel being unsuccessful in finding his victim, to transmit animosities and feuds against his descendants from one generation to another. This is exemplified among the Arabs in the present day. Should an Arab of one tribe happen to kill one of another tribe, there is "blood" between the tribes, and the stain can only be wiped out by the death of some individual of the tribe with which the offense originated. Sometimes the penalty is commuted by the payment of a stipulated number of sheep or camels. But such an equivalent, though offered, is as often refused, and blood has to be repaid only by blood. This practice of Goelism obtained among the Hebrews to such an extent that it was not perhaps expedient to abolish it; and Moses, while sanctioning its continuance, was directed, by divine authority, to make some special regulations, which tended both to prevent the unhappy consequences of sudden and personal vengeance, and, at the same time, to afford an accused person time and means of proving his innocence. This was the humane and equitable end contemplated in the institution of cities of refuge. There were to be six of these legalized asyla, three on the east of Jordan, both because the territory there was equal in length, though not in breadth, to Canaan, and because it might be more convenient for some to take refuge across the border. They were appointed for the benefit, not of the native Israelites only, but of all resident strangers.
16-21. If he smite him with an instrument of iron, so that he die, &c.—Various cases are here enumerated in which the Goel or avenger was at liberty to take the life of the murderer; and every one of them proves a premeditated purpose.
22-28. But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, &c.—Under the excitement of a sudden provocation, or violent passion, an injury might be inflicted issuing in death; and for a person who had thus undesignedly committed slaughter, the Levitical cities offered the benefit of full protection. Once having reached the nearest, for one or other of them was within a day's journey of all parts of the land, he was secure. But he had to "abide in it." His confinement within its walls was a wise and salutary rule, designed to show the sanctity of human blood in God's sight, as well as to protect the manslayer himself, whose presence and intercourse in society might have provoked the passions of the deceased's relatives. But the period of his release from this confinement was not until the death of the high priest. That was a season of public affliction, when private sorrows were sunk or overlooked under a sense of the national calamity, and when the death of so eminent a servant of God naturally led all to serious consideration about their own mortality. The moment, however, that the refugee broke through the restraints of his confinement and ventured beyond the precincts of the asylum, he forfeited the privilege, and, if he was discovered by his pursuer, he might be slain with impunity.
29-34. these things shall be for a statute of judgment unto you throughout your generations—The law of the blood-avenger, as thus established by divine authority, was a vast improvement on the ancient practice of Goelism. By the appointment of cities of refuge, the manslayer was saved, in the meantime, from the blind and impetuous fury of vindictive relatives; but he might be tried by the local court, and, if proved guilty on sufficient evidence, condemned and punished as a murderer, without the possibility of deliverance by any pecuniary satisfaction. The enactment of Moses, which was an adaptation to the character and usages of the Hebrew people, secured the double advantage of promoting the ends both of humanity and of justice.