Numbers 35:28
because the manslayer must remain in his city of refuge until the death of the high priest. Only after the death of the high priest may he return to the land he owns.
because the manslayer
The term "manslayer" refers to someone who has killed another person unintentionally. In Hebrew, the word used is "רֹצֵחַ" (rotzeach), which can mean both a murderer and a manslayer, depending on the context. In this passage, it specifically refers to someone who has committed manslaughter, not premeditated murder. This distinction is crucial in understanding the justice system established by God for the Israelites, emphasizing mercy and protection for those who have not acted with malicious intent.

should remain in his city of refuge
The "city of refuge" is a significant concept in the Old Testament, providing a safe haven for those who have accidentally killed someone. The Hebrew term for "refuge" is "מִקְלָט" (miqlat), meaning a place of asylum or protection. These cities were strategically located throughout Israel to ensure accessibility. Theologically, they symbolize God's provision of grace and protection, foreshadowing the ultimate refuge found in Christ for sinners seeking forgiveness and safety from the consequences of sin.

until the death of the high priest
The high priest held a unique and sacred role in Israelite society, serving as a mediator between God and the people. His death marked a significant event, symbolizing a form of atonement or release. Theologically, this points to the ultimate High Priest, Jesus Christ, whose death provides eternal atonement and liberation from sin. The death of the high priest in this context signifies a reset, allowing the manslayer to return home, much like how Christ's sacrifice allows believers to return to a right relationship with God.

After the high priest’s death
This phrase indicates a transition period, a time of change and new beginnings. The death of the high priest was a communal event, affecting not just the manslayer but the entire nation. It underscores the interconnectedness of the community and the shared experience of redemption and renewal. Historically, this practice ensured that the manslayer's return did not provoke further bloodshed, promoting peace and reconciliation within the community.

the manslayer may return to the land of his possession
The "land of his possession" refers to the inheritance allotted to each Israelite family. Returning to one's land signifies restoration and the resumption of normal life. In a broader spiritual sense, it reflects the believer's journey back to their rightful place in God's kingdom, restored and redeemed. This return is not just a physical relocation but a reinstatement of one's identity and purpose within the community of God's people.

Persons / Places / Events
1. Manslayer
An individual who has unintentionally killed another person. In the context of Numbers 35, this person seeks refuge to avoid revenge from the victim's family.

2. City of Refuge
Designated cities where individuals who committed unintentional manslaughter could seek asylum. These cities provided protection from the avenger of blood until a fair trial could be conducted.

3. High Priest
The spiritual leader of Israel, whose death marked the end of the manslayer's exile in the city of refuge. The high priest's death symbolized a form of atonement and release for the manslayer.

4. Avenger of Blood
A family member of the deceased who sought justice for the killing. The city of refuge protected the manslayer from this person until the high priest's death.

5. Land of Inheritance
The property or land that the manslayer could return to after the high priest's death, signifying a restoration of their place in the community.
Teaching Points
God's Provision for Justice and Mercy
The cities of refuge illustrate God's balance of justice and mercy, providing protection for those who have sinned unintentionally while ensuring a fair trial.

Symbolism of the High Priest
The death of the high priest as a release for the manslayer symbolizes Christ's atoning sacrifice, which provides ultimate freedom and forgiveness for believers.

Restoration and Community
The return to one's land after the high priest's death signifies restoration and reintegration into the community, reflecting God's desire for reconciliation and peace among His people.

The Importance of Intent
The distinction between intentional and unintentional sin highlights the importance of understanding intent in God's justice system, encouraging believers to examine their hearts and motives.
Bible Study Questions
1. How does the concept of a city of refuge reflect God's character in terms of justice and mercy?

2. In what ways does the role of the high priest in Numbers 35:28 foreshadow the work of Jesus Christ as our High Priest?

3. How can the principles of refuge and restoration in Numbers 35 be applied to modern-day conflicts and reconciliation efforts?

4. What does the requirement for the manslayer to remain in the city of refuge until the high priest's death teach us about patience and waiting on God's timing?

5. How can we ensure that our actions and decisions are aligned with God's justice, especially when dealing with unintentional harm or conflict within our communities?
Connections to Other Scriptures
Joshua 20
This chapter provides further details on the cities of refuge, their purpose, and the process for seeking asylum, reinforcing the principles laid out in Numbers 35.

Hebrews 6:18
This verse speaks of refuge and hope, drawing a parallel to the concept of cities of refuge as a place of safety and God's promise of salvation.

Leviticus 16
Discusses the role of the high priest in atonement, which connects to the symbolic release of the manslayer upon the high priest's death.
The Manslayer and the Cities of RefugeW. Binnie Numbers 35:9-29
Hasting from DangerFlavel, JohnNumbers 35:9-34
Security in ChristNumbers 35:9-34
The Cities of RefugeW. Roberts, M. A.Numbers 35:9-34
The Cities of RefugeC. Bradley, M. A.Numbers 35:9-34
The Cities of RefugeR. S. Eaton, B. A.Numbers 35:9-34
The Cities of RefugeE.S. Prout Numbers 35:9-34
The Cities of RefugeD. Young Numbers 35:9-34
The Divine Guardianship O Human LifeW. Jones.Numbers 35:9-34
The Nearest RefugeDutton on Justification.Numbers 35:9-34
People
Israelites, Levites, Moses
Places
Canaan, Jericho, Jordan River, Moab, Plains of Moab
Topics
Chief, Death, Dwell, Heritage, High-priest, Inside, Manslayer, Man-slayer, Ordered, Possession, Priest, Property, Refuge, Return, Safe, Slayer, Stay, Taker, Till, Town, Turn
Dictionary of Bible Themes
Numbers 35:28

     5489   rank

Numbers 35:6-34

     7318   blood, symbol of guilt

Numbers 35:16-28

     8278   innocence, teaching on

Numbers 35:16-32

     5040   murder

Library
The Cities of the Levites.
Concerning them, see Numbers, chapter 35, and Joshua chapter 21. "The suburbs of the cities of the Levites were three thousand cubits on every side; viz. from the walls of the city, and outwards; as it is said, 'From the walls of the city and outwards a thousand cubits: and thou shalt measure from without the city two thousand cubits' (Num 35:4,5). The former thousand were the suburbs, and the latter two thousand were for fields and vineyards. They appointed the place of burial to every one of those
John Lightfoot—From the Talmud and Hebraica

My Dear Young Friends,
This little book contains, with a few additions, the substance of what was spoken one Sabbath to a number of hearers of your own age. It may serve to recall to those that listened to it, and to unfold to those who did not, some simple and well-known, but precious gospel truths. May He whose NAME it is designed to exalt, bless you in reading it, and enable you from the heart to repeat as your own happy experience, the well-known verse of the beautiful hymn I have put on the title-page. "And the Lord
John Ross Macduff—The Cities of Refuge: or, The Name of Jesus

The Northern Coasts of Galilee. Amanah. The Mountain of Snow.
This coast is described by Moses, Numbers 34:7: "From the Great Sea to mount Hor: from mount Hor to the entrance of Hamath," &c. Mount Hor, in the Jewish writers, is Amanah; mention of which occurs, Canticles 4:8, where R. Solomon thus: "Amanah is a mount in the northern coast of the land of Israel, which in the Talmudical language is called, The mountainous plain of Amanon; the same with mount Hor." In the Jerusalem Targum, for mount 'Hor' is the mount Manus: but the Targum of Jonathan renders it
John Lightfoot—From the Talmud and Hebraica

Job's Faith and Expectation
I know that my Redeemer liveth, and that He shall stand in the latter day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God. C hristianity, that is, the religion of which MESSIAH is the author and object, the foundation, life, and glory, though not altogether as old as creation, is nearly so. It is coeval [contemporary] with the first promise and intimation of mercy given to fallen man. When Adam, by transgression, had violated the order and law of
John Newton—Messiah Vol. 2

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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