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35. Cities of Refuge

¹ On the plains of Moab by the Jordan across from Jericho, the LORD said to Moses, ² “Command the Israelites to give the Levites towns to live in from the inheritance the Israelites will possess. And give them pasturelands around the towns. ³ Then they will have towns to live in and pasturelands for the cattle they own and all their other animals.

⁴ “The pasturelands around the towns that you give the Levites will extend a thousand cubits That is, about 1,500 feet or about 450 meters from the town wall. ⁵ Outside the town, measure two thousand cubits That is, about 3,000 feet or about 900 meters on the east side, two thousand on the south side, two thousand on the west and two thousand on the north, with the town in the center. They will have this area as pastureland for the towns.

Cities of Refuge

⁶ “Six of the towns you give the Levites will be cities of refuge, to which a person who has killed someone may flee. In addition, give them forty-two other towns. ⁷ In all you must give the Levites forty-eight towns, together with their pasturelands. ⁸ The towns you give the Levites from the land the Israelites possess are to be given in proportion to the inheritance of each tribe: Take many towns from a tribe that has many, but few from one that has few.”

⁹ Then the LORD said to Moses: ¹⁰ “Speak to the Israelites and say to them: ‘When you cross the Jordan into Canaan, ¹¹ select some towns to be your cities of refuge, to which a person who has killed someone accidentally may flee. ¹² They will be places of refuge from the avenger, so that anyone accused of murder may not die before they stand trial before the assembly. ¹³ These six towns you give will be your cities of refuge. ¹⁴ Give three on this side of the Jordan and three in Canaan as cities of refuge. ¹⁵ These six towns will be a place of refuge for Israelites and for foreigners residing among them, so that anyone who has killed another accidentally can flee there.

¹⁶ “‘If anyone strikes someone a fatal blow with an iron object, that person is a murderer; the murderer is to be put to death. ¹⁷ Or if anyone is holding a stone and strikes someone a fatal blow with it, that person is a murderer; the murderer is to be put to death. ¹⁸ Or if anyone is holding a wooden object and strikes someone a fatal blow with it, that person is a murderer; the murderer is to be put to death. ¹⁹ The avenger of blood shall put the murderer to death; when the avenger comes upon the murderer, the avenger shall put the murderer to death. ²⁰ If anyone with malice aforethought shoves another or throws something at them intentionally so that they die ²¹ or if out of enmity one person hits another with their fist so that the other dies, that person is to 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 without enmity someone suddenly pushes another or throws something at them unintentionally ²³ or, without seeing them, drops on them a stone heavy enough to kill them, and they die, then since that other person was not an enemy and no harm was intended, ²⁴ the assembly must judge between the accused and the avenger of blood according to these regulations. ²⁵ The assembly must protect the one accused of murder from the avenger of blood and send the accused back to the city of refuge to which they fled. The accused must stay there until the death of the high priest, who was anointed with the holy oil.

²⁶ “‘But if the accused ever goes outside the limits of the city of refuge to which they fled ²⁷ and the avenger of blood finds them outside the city, the avenger of blood may kill the accused without being guilty of murder. ²⁸ The accused must stay in the city of refuge until the death of the high priest; only after the death of the high priest may they return to their own property.

²⁹ “‘This is to have the force of law for you throughout the generations to come, wherever you live.

³⁰ “‘Anyone who kills a person is to be put to death as a murderer only on the testimony of witnesses. But no one is to be put to death on the testimony of only one witness.

³¹ “‘Do not accept a ransom for the life of a murderer, who deserves to die. They are to be put to death.

³² “‘Do not accept a ransom for anyone who has fled to a city of refuge and so allow them to go back and live on their own land before the death of the high priest.

³³ “‘Do not pollute the land where you are. Bloodshed pollutes the land, and atonement cannot be made for the land on which blood has been shed, except by the blood of the one who shed it. ³⁴ Do not defile the land where you live and where I dwell, for I, the LORD, dwell among the Israelites.’”

4. And the suburbs of the cities. A discrepancy here appears, from whence a question arises; for Moses first limits the suburbs to a thousand cubits from the city in every direction; and then seems to extend them to two thousand. Some thus explain the difficulty, viz., that the parts nearest to the city were destined for cottages and gardens; and that then there was another space of a thousand cubits left free for their flocks and herds; but this seems only to be invented, in order to elude by the subterfuge the contradiction objected to. My own opinion rather is, that after Moses had given them a boundary of a thousand cubits on every side, he proceeds to shew the way in which they were to be measured, that thus he may obviate all the quarrels which might aria: from their neighbors. It is plain that, when he repeats the same thing twice, the latter verse is only an explanation of the former; and thus it would be absurd, that after having fixed a thousand cubits, he should immediately double that number. But it will be all very consistent, if this measurement be taken in a circuit; for if you draw a circle, and then a line from the center to the circumference, that line will be about a tenth part of the whole circumference; compare then the fourth part of the circle with the straight line which goes to the center, and it will be greater by one part and a half. But, if you leave a thousand cubits for the city, the two thousand cubits ¹⁹⁹¹⁹⁹ “Les huit mille coudees prinses aux quatre quatriers conviendront avec les mille coudees d’espace entre la ville, et les bornes des fanbourgs.” — Fr. The more common solution of this difficulty appears to be that suggested by Maimonides, viz., that besides the 1000 cubits allotted to the suburbs, 2000 more were added for fields and vineyards. Rosenmuller, however, demurs to this interpretation, which he does not consider the text will bear. I have translated C. word for word, but I believe his figures are wrong. It is probable that his theory is the same as that of Corn. a Lapide, which he thus more clearly propounds, “God seems here to comprise the city and its suburbs in a circle, so that the center should be the city, and the circumference should end at the distance of 1000 cubits on every side of the city walls. This circle He divides into four triangles, each of which is isosceles, i e., it, has its two sides equal, which are drawn from the center to the circumference. God, therefore, here commands, that the suburbs on every side should be extended a thousand cubits, and that the east side should be contained in two lines (each, of course, of 1000 cubits) drawn from the city to the circumference of the suburbs, which two lines comprehend that east side in the shape of a triangle;” and so also with the other sides, “so that the two lines drawn to the circumference of each side, which are the two equal sides of the triangle, should together contain 2000 cubits." in the four parts of the circumference will correspond with one thousand cubits from the city towards each of the boundaries.

It is afterwards prescribed, in accordance with equity, that a greater or less number of cities should be taken according to the size of the possessions belonging to each tribe; for, just as in paying tax or tribute, regard is had to each man’s means, so it was just that every tribe should contribute equitably in proportion to its abundance. As to the cities of refuge, I now omit to explain what their condition was, because this matter relates to the Sixth Commandment; only let us observe that the wretched exiles were entrusted to the care of the Levites, that they might be more safely guarded. Besides, it was probable that those who presided over holy things would be upright and honest judges, so as not to admit men indiscriminately out of hope of advantage, or from carelessness, but only to protect the innocent, after duly examining their case.