Deuteronomy 4:42
That the slayer might flee thither, which should kill his neighbor unawares, and hated him not in times past; and that fleeing to one of these cities he might live:
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EXPOSITORY (ENGLISH BIBLE)
4:41-49 Here is the introduction to another discourse, or sermon, Moses preached to Israel, which we have in the following chapters. He sets the law before them, as the rule they were to work by, the way they were to walk in. He sets it before them, as the glass in which they were to see their natural face, that, looking into this perfect law of liberty, they might continue therein. These are the laws, given when Israel was newly come out of Egypt; and they were now repeated. Moses gave these laws in charge, while they encamped over against Beth-peor, an idol place of the Moabites. Their present triumphs were a powerful argument for obedience. And we should understand our own situation as sinners, and the nature of that gracious covenant to which we are invited. Therein greater things are shown to us than ever Israel saw from mount Sinai; greater mercies are given to us than they experienced in the wilderness, or in Canaan. One speaks to us, who is of infinitely greater dignity than Moses; who bare our sins upon the cross; and pleads with us by His dying love.These verses are inserted between two distinct and complete discourses for the reason to which they themselves call attention ("Then Moses severed three cities," etc.); i. e., the fact narrated took place historically after Moses spoke the one discourse and before he delivered the other. In thus severing the three cities of refuge Moses carried out a previous command of God (see the marginal references); and so followed up his exhortations to obedience by setting a punctual example of it, as far as opportunity was given him.41-43. Then Moses severed three cities on this side Jordan—(See on [114]Jos 20:7). No text from Poole on this verse. That the slayer might flee thither,.... For refuge; the slayer of a man, but not any slayer, but

which should kill his neighbour unawares; by accident to him, without any design and intention to kill him; ignorantly, as the Septuagint version; and so Onkelos:

and hated him not in times past; it having never appeared that there had been a quarrel between them, and that the slayer had shown any enmity to the man slain any time before the fact, or bore a grudge against him, or spite unto him:

and that, fleeing unto one of these cities, he might live; in peace and safety unto his own death, or unto the death of the high priest, when he was released from his confinement to the city of his refuge, and might return to his tribe, house, family, and possessions.

That the slayer might flee thither, which should kill his neighbor unawares, and hated him not in times past; and that fleeing unto one of these cities he might live:
EXEGETICAL (ORIGINAL LANGUAGES)
42. unawares, and hated him not in time past] The same terminology as in Deuteronomy 19:1 ff. For this E has lies not in wait but God delivers him into his hand (in contrast with wilfully), Exodus 21:12-14; but P gives another term, in error or inadvertence, Numbers 35:11; Numbers 35:15. Joshua 20 combines both phrases Deuteronomy 4:3; Deuteronomy 4:5; Deuteronomy 4:9.Verse 42. - Unawares; literally, in lack or want of knowing (בְּבְלִי־דַעָת), i.e. unconsciously, unintentionally; in Numbers 35:31, 15, another word (בִּשְׁגָגָה, by mistake) is used, rendered in the Authorized Version by "unwittingly;" in Joshua 20:3, both words are used. In times past; literally, yesterday, three days since, i.e. formerly, heretofore (cf. Genesis 31:2; Exodus 5:8). But the Lord had spoken to Israel chiefly down from heaven (cf. Exodus 20:19 [22]), and that out of the great fire, in which He had come down upon Sinai, to chastise it. יסּר does not mean "to instruct the people with regard to His truth and sovereignty," as Schultz thinks, but "to take them under holy discipline" (Knobel), to inspire them with a salutary fear of the holiness of His ways and of His judgments by the awful phenomena which accompanied His descent, and shadowed forth the sublime and holy majesty of His nature.
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