Numbers 35:23
or without looking drops a heavy stone that kills him, but he was not an enemy and did not intend to harm him,
or without looking
The phrase "without looking" suggests an action done inadvertently or without intention. In the Hebrew context, this implies a lack of awareness or foresight. The Hebrew root here can be associated with negligence or an accidental oversight. This highlights the importance of vigilance and awareness in our actions, reminding us that even unintentional acts can have serious consequences. Spiritually, it calls believers to be mindful and intentional in their daily walk, ensuring that their actions align with God's will.

drops a stone
The act of dropping a stone in ancient times could be a common occurrence, given the prevalence of stone structures and tools. The Hebrew word for "stone" (אֶבֶן, 'eben) is often used in the Old Testament to signify something foundational or significant. Here, it represents an object that, while ordinary, can become deadly when mishandled. This serves as a metaphor for the potential harm of seemingly benign actions when not guided by wisdom and care.

that kills a person
The gravity of the situation is underscored by the outcome—death. The Hebrew word for "kills" (מוּת, muth) is a strong term that denotes the cessation of life. This phrase emphasizes the sanctity of life and the severe consequences of actions, even when unintentional. It serves as a sobering reminder of the value God places on human life and the responsibility we have to protect it.

and he did not see him
This phrase indicates a lack of perception or awareness. In the Hebrew context, seeing is often equated with understanding or knowing. The absence of sight here suggests an innocence or ignorance of the impending harm. It reflects the human condition of limited understanding and the need for divine guidance to navigate life's complexities.

and he was not his enemy
The absence of enmity highlights the lack of malice or premeditation in the act. The Hebrew word for "enemy" (אוֹיֵב, oyev) often denotes hostility or opposition. This phrase reassures that the act was not born out of hatred or conflict, emphasizing the importance of examining the heart's intentions. It calls believers to maintain peace and goodwill, even in situations that could lead to misunderstanding or harm.

and he did not intend to harm him
The lack of intent to harm underscores the accidental nature of the act. The Hebrew root for "intend" (זָמַם, zamam) involves planning or devising. This phrase reassures that the act was not premeditated, highlighting the difference between accidental and intentional sin. It serves as a reminder of God's justice and mercy, recognizing human fallibility while upholding the need for accountability and reconciliation.

Persons / Places / Events
1. The Accidental Killer
This refers to a person who unintentionally causes the death of another without malice or premeditation.

2. The Victim
The individual who dies as a result of the accidental act.

3. Cities of Refuge
These were designated places where someone who committed manslaughter could flee to find protection from the avenger of blood until a fair trial could be conducted.

4. The Avenger of Blood
A family member of the deceased who had the cultural duty to avenge the death, unless the killer was proven innocent of murder.

5. The Israelite Community
The broader community that was responsible for upholding God's laws and ensuring justice was served according to His commandments.
Teaching Points
Understanding Intent and Justice
The passage highlights the importance of discerning intent in matters of justice. God’s law differentiates between intentional and unintentional acts, emphasizing fairness and mercy.

God’s Provision for Mercy
The cities of refuge illustrate God’s provision for mercy and protection, even for those who have caused harm unintentionally. This reflects His character as both just and compassionate.

Community Responsibility
The Israelite community had a role in ensuring justice was served. This teaches us about the importance of communal responsibility in upholding God’s standards.

The Sanctity of Life
The passage underscores the value God places on human life, requiring careful consideration and due process in cases of accidental death.

Forgiveness and Reconciliation
While the avenger of blood had a cultural role, the provision for cities of refuge points to the possibility of forgiveness and reconciliation, foreshadowing the ultimate reconciliation through Christ.
Bible Study Questions
1. How does the concept of cities of refuge reflect God’s character in terms of justice and mercy?

2. In what ways can we apply the principle of discerning intent in our own lives when dealing with conflicts or misunderstandings?

3. How does the provision for accidental killers in Numbers 35:23 relate to the New Testament teachings on forgiveness and reconciliation?

4. What responsibilities do we have as a community of believers to ensure justice and mercy are upheld in our midst?

5. How can understanding the sanctity of life as presented in this passage influence our views on contemporary issues related to justice and human dignity?
Connections to Other Scriptures
Deuteronomy 19:4-6
This passage provides further details on the laws concerning cities of refuge and the conditions under which someone could seek asylum there.

Joshua 20:1-6
This scripture describes the implementation of the cities of refuge and the process for determining the innocence of the accused.

Exodus 21:12-14
These verses distinguish between intentional murder and accidental killing, providing a foundation for the laws in Numbers 35.
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
Blow, Cast, Causeth, Causing, Deadly, Death, Desire, Die, Died, Dies, Dieth, Dropped, Drops, Enemy, Evil, Fall, Harm, Injury, Intend, Kill, Nothing, Object, Seeing, Seek, Seeking, Smitten, Sought, Stone, Though, Whereby, Wherewith
Dictionary of Bible Themes
Numbers 35:6-34

     7318   blood, symbol of guilt

Numbers 35:10-27

     7310   avenger of blood

Numbers 35:16-25

     5493   retribution

Numbers 35:16-28

     8278   innocence, teaching on

Numbers 35:16-32

     5040   murder

Numbers 35:22-24

     5803   carelessness

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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