1 Yahweh spoke to Moses in the plains of Moab by the Jordan at Jericho, saying,
2 “Command the children of Israel to give to the Levites cities to dwell in out of their inheritance. You shall give pasture lands for the cities around them to the Levites.
3 They shall have the cities to dwell in. Their pasture lands shall be for their livestock, and for their possessions, and for all their animals.
4 “The pasture lands of the cities, which you shall give to the Levites, shall be from the wall of the city and outward one thousand cubits around it.
5 You shall measure outside of the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the middle. This shall be the pasture lands of their cities.
6 “The cities which you shall give to the Levites, they shall be the six cities of refuge, which you shall give for the man slayer to flee to. Besides them you shall give forty-two cities.
7 All the cities which you shall give to the Levites shall be forty-eight cities together with their pasture lands.
8 Concerning the cities which you shall give of the possession of the children of Israel, from the many you shall take many, and from the few you shall take few. Everyone according to his inheritance which he inherits shall give some of his cities to the Levites.”
9 Yahweh spoke to Moses, saying,
10 “Speak to the children of Israel, and tell them, ‘When you pass over the Jordan into the land of Canaan,
11 then you shall appoint for yourselves cities to be cities of refuge for you, that the man slayer who kills any person unwittingly may flee there.
12 The cities shall be for your refuge from the avenger, that the man slayer not die until he stands before the congregation for judgment.
13 The cities which you shall give shall be for you six cities of refuge.
14 You shall give three cities beyond the Jordan, and you shall give three cities in the land of Canaan. They shall be cities of refuge.
15 These six cities shall be refuge for the children of Israel, for the stranger, and for the foreigner living among them, that everyone who kills any person unwittingly may flee there.
16 “‘But if he struck him with an instrument of iron, so that he died, he is a murderer. The murderer shall surely be put to death.
17 If he struck him with a stone in the hand, by which a man may die, and he died, he is a murderer. The murderer shall surely be put to death.
18 Or if he struck him with a weapon of wood in the hand, by which a man may die, and he died, he is a murderer. The murderer shall surely be put to death.
19 The avenger of blood shall himself put the murderer to death. When he meets him, he shall put him to death.
20 If he shoved him out of hatred, or hurled something at him while lying in wait, so that he died,
21 or in hostility struck him with his hand, so that he died, he who struck him shall surely be put to death. He is a murderer. The avenger of blood shall put the murderer to death when he meets him.
22 “‘But if he shoved him suddenly without hostility, or hurled on him anything without lying in wait,
23 or with any stone, by which a man may die, not seeing him, and cast it on him so that he died, and he was not his enemy and not seeking his harm,
24 then the congregation shall judge between the striker and the avenger of blood according to these ordinances.
25 The congregation shall deliver the man slayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, where he had fled. He shall dwell therein until the death of the high priest, who was anointed with the holy oil.
26 “‘But if the man slayer shall at any time go beyond the border of his city of refuge where he flees,
27 and the avenger of blood finds him outside of the border of his city of refuge, and the avenger of blood kills the man slayer, he shall not be guilty of blood,
28 because he should have remained in his city of refuge until the death of the high priest. But after the death of the high priest, the man slayer shall return into the land of his possession.
29 “‘These things shall be for a statute and ordinance to you throughout your generations in all your dwellings.
30 “‘Whoever kills any person, the murderer shall be slain based on the testimony of witnesses; but one witness shall not testify alone against any person so that he dies.
31 “‘Moreover you shall take no ransom for the life of a murderer who is guilty of death. He shall surely be put to death.
32 “‘You shall take no ransom for him who has fled to his city of refuge, that he may come again to dwell in the land before the death of the priest.
33 “‘So you shall not pollute the land where you live; for blood pollutes the land. No atonement can be made for the land for the blood that is shed in it, but by the blood of him who shed it.
34 You shall not defile the land which you inhabit, where I dwell; for I, Yahweh, dwell among the children of Israel.’”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 35:6–28Moses also now built those ten cities which were to be of the number of the forty-eight … three of which he allotted to those that slew any person involuntarily, and fled to them; and he assigned the same time for their banishment with that of the life of that high priest under whom the slaughter and flight happened; after which death of the high priest he permitted the slayer to return home. During the time of his exile, the relations of him that was slain may, by this law, kill the manslayer, if they caught him without the bounds of the city to which he fled, though this permission was not granted to any other person. Now the cities which were set apart for this flight were these: Bezer, at the borders of Arabia; Ramoth, of the land of Gilead; and Golan, in the land of Bashan.
Moses also now built those ten cities which were to be of the number of the forty-eight … three of which he allotted to those that slew any person involuntarily, and fled to them; and he assigned the same time for their banishment with that of the life of that high priest under whom the slaughter and flight happened; after which death of the high priest he permitted the slayer to return home. During the time of his exile, the relations of him that was slain may, by this law, kill the manslayer, if they caught him without the bounds of the city to which he fled, though this permission was not granted to any other person. Now the cities which were set apart for this flight were these: Bezer, at the borders of Arabia; Ramoth, of the land of Gilead; and Golan, in the land of Bashan.
Josephus, Antiquities of the Jews, Antiquities 4.7.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Numbers 35:1–8Although there was no inheritance assigned to the tribe of Levi, yet it was necessary that they should be supplied with dwelling-places. … and here we must carefully remark, that they were so distributed over the whole land, as to be, as it were, guards regularly posted for the preservation of the worship of God, lest any superstition should creep in, or the people should fall into gross contempt of God. For we know that they were chosen by Him, not only to attend to the ceremonies, but to be the interpreters of the law, and to cherish sincere piety among the people. … for the cities which God assigned to them were so many schools, where they might better and more freely engage themselves in teaching the Law, and prepare themselves for performing the office of teaching. … Besides, their cities were like lamps shining into the very furthest corners of the land. … Thus their cities were like watch towers in which they might keep guard, so as to drive impiety away from the borders of the holy land.
Although there was no inheritance assigned to the tribe of Levi, yet it was necessary that they should be supplied with dwelling-places. … and here we must carefully remark, that they were so distributed over the whole land, as to be, as it were, guards regularly posted for the preservation of the worship of God, lest any superstition should creep in, or the people should fall into gross contempt of God. For we know that they were chosen by Him, not only to attend to the ceremonies, but to be the interpreters of the law, and to cherish sincere piety among the people. … for the cities which God assigned to them were so many schools, where they might better and more freely engage themselves in teaching the Law, and prepare themselves for performing the office of teaching. … Besides, their cities were like lamps shining into the very furthest corners of the land. … Thus their cities were like watch towers in which they might keep guard, so as to drive impiety away from the borders of the holy land.
John Calvin, Commentaries, on 35:1–8; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Numbers 35:19–28When God commanded that murderers should suffer death, He required that they should be condemned by the judges after due trial; but it seems to savor somewhat of barbarism, that he should now permit the relative of the dead man to take vengeance; for it is a very bad precedent to give the power of the sword to private individuals, and this too in their own cause. … Wherefore it is probable that the danger of this is here denounced, rather than the gate opened to private vengeance … This, however, was tolerated, and not approved of, because, as I have already said, punishments are to be inflicted by public judgment, and not by private will. … The period of banishment is prescribed, "until the death of the high-priest," because it would have been anything but humane that all hopes of restoration should have been cut off from the unhappy exile; and, when a new priest succeeded to reconcile the people to God, this renewal of grace was to propitiate all offenses.
When God commanded that murderers should suffer death, He required that they should be condemned by the judges after due trial; but it seems to savor somewhat of barbarism, that he should now permit the relative of the dead man to take vengeance; for it is a very bad precedent to give the power of the sword to private individuals, and this too in their own cause. … Wherefore it is probable that the danger of this is here denounced, rather than the gate opened to private vengeance … This, however, was tolerated, and not approved of, because, as I have already said, punishments are to be inflicted by public judgment, and not by private will. … The period of banishment is prescribed, "until the death of the high-priest," because it would have been anything but humane that all hopes of restoration should have been cut off from the unhappy exile; and, when a new priest succeeded to reconcile the people to God, this renewal of grace was to propitiate all offenses.
John Calvin, Commentaries, on 35:19–28; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Numbers 35:6six cities for refuge; … to this the apostle alludes when he speaks of some that fled for refuge, to lay hold on the hope set before them, Hebrews 6:18 … that he may flee thither; with all haste, after the commission of the fact; and, to facilitate his flight, and that he might have no interruption in it, the sanhedrim were obliged to prepare the ways to the cities of refuge, and to make them fit and large; and they removed everything that might cause him to stumble; and they did not leave in the way neither an hillock, nor a dale, nor a river but they made a bridge over it, that nothing might retard him that fled thither … and the breadth of the way to the cities of refuge was not less than thirty two cubits; and at the parting of ways (on posts erected) were written, "refuge, refuge", so that the slayer might know (the way) and turn there (as this directed him)
six cities for refuge; … to this the apostle alludes when he speaks of some that fled for refuge, to lay hold on the hope set before them, Hebrews 6:18 … that he may flee thither; with all haste, after the commission of the fact; and, to facilitate his flight, and that he might have no interruption in it, the sanhedrim were obliged to prepare the ways to the cities of refuge, and to make them fit and large; and they removed everything that might cause him to stumble; and they did not leave in the way neither an hillock, nor a dale, nor a river but they made a bridge over it, that nothing might retard him that fled thither … and the breadth of the way to the cities of refuge was not less than thirty two cubits; and at the parting of ways (on posts erected) were written, "refuge, refuge", so that the slayer might know (the way) and turn there (as this directed him)
John Gill, An Exposition of the Old and New Testament, on 35:6; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Numbers 35:25–28He shall abide in it - Be confined to it, partly to shew the hatefulness of murder in God's account by so severe a punishment, inflicted upon the very appearance of it, and partly for the security of the man - slayer, lest the presence of such a person, and his conversation among the kindred of the deceased, might occasion reproach and blood - shed. The death of the high - priest - Perhaps to shew that the death of Christ (the true High - priest, whom the others represented) is the only means whereby sins are pardoned and sinners set at liberty.
He shall abide in it - Be confined to it, partly to shew the hatefulness of murder in God's account by so severe a punishment, inflicted upon the very appearance of it, and partly for the security of the man - slayer, lest the presence of such a person, and his conversation among the kindred of the deceased, might occasion reproach and blood - shed. The death of the high - priest - Perhaps to shew that the death of Christ (the true High - priest, whom the others represented) is the only means whereby sins are pardoned and sinners set at liberty.
John Wesley, Explanatory Notes upon the Old Testament, on 35:26; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Numbers 35:33–34For blood it defileth the land - The very land was considered as guilty till the blood of the murderer was shed in it. … The Mosaic cities of refuge have in general been considered, not merely as civil institutions, but as types or representations of infinitely better things; and in this light St. Paul seems to have considered them and the altar of God, which was a place of general refuge, as it is pretty evident that he had them in view when writing the following words: "God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath; that by two immutable things, (his oath and promise), in which it was impossible for God to lie, we might have a strong consolation who have Fled for Refuge to lay Hold upon the Hope set before us," Heb 6:17, Heb 6:18. Independently of this, it was a very wise political institute; and while the patriarchal law on this point continued in force, this law had a direct tendency to cool and moderate the spirit of revenge
For blood it defileth the land - The very land was considered as guilty till the blood of the murderer was shed in it. … The Mosaic cities of refuge have in general been considered, not merely as civil institutions, but as types or representations of infinitely better things; and in this light St. Paul seems to have considered them and the altar of God, which was a place of general refuge, as it is pretty evident that he had them in view when writing the following words: "God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath; that by two immutable things, (his oath and promise), in which it was impossible for God to lie, we might have a strong consolation who have Fled for Refuge to lay Hold upon the Hope set before us," Heb 6:17, Heb 6:18. Independently of this, it was a very wise political institute; and while the patriarchal law on this point continued in force, this law had a direct tendency to cool and moderate the spirit of revenge
Adam Clarke, Commentary on the Holy Bible, on 35:33; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Numbers 35:22–28Under 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.
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.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 35:22–28; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Numbers 35:12–19The establishment of cities of refuge presupposed the custom and right of revenge. The custom itself goes back to the very earliest times of the human race (Gen 4:15, Gen 4:24; Gen 27:45); it prevailed among the Israelites, as well as the other nations of antiquity, … Whilst God Himself would avenge the blood that was shed, not only upon men, but upon animals also (Gen 9:5), and commanded blood-revenge, He withdrew the execution of it from subjective caprice, and restricted it to cases of premeditated slaying or murder, by appointing cities of refuge, which were to protect the manslayer from the avenger, until he took his trial before the congregation.
The establishment of cities of refuge presupposed the custom and right of revenge. The custom itself goes back to the very earliest times of the human race (Gen 4:15, Gen 4:24; Gen 27:45); it prevailed among the Israelites, as well as the other nations of antiquity, … Whilst God Himself would avenge the blood that was shed, not only upon men, but upon animals also (Gen 9:5), and commanded blood-revenge, He withdrew the execution of it from subjective caprice, and restricted it to cases of premeditated slaying or murder, by appointing cities of refuge, which were to protect the manslayer from the avenger, until he took his trial before the congregation.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 35:12–15; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Numbers 35
Numbers 35:1–34, World English Bible
Numbers 35 in the Bible · Told in the Story: Chapter 13, The Journey Remembered
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 35:6–28Moses also now built those ten cities which were to be of the number of the forty-eight … three of which he allotted to those that slew any person involuntarily, and fled to them; and he assigned the same time for their banishment with that of the life of that high priest under whom the slaughter and flight happened; after which death of the high priest he permitted the slayer to return home. During the time of his exile, the relations of him that was slain may, by this law, kill the manslayer, if they caught him without the bounds of the city to which he fled, though this permission was not granted to any other person. Now the cities which were set apart for this flight were these: Bezer, at the borders of Arabia; Ramoth, of the land of Gilead; and Golan, in the land of Bashan.
Josephus, Antiquities of the Jews, Antiquities 4.7.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Numbers 35:1–8Although there was no inheritance assigned to the tribe of Levi, yet it was necessary that they should be supplied with dwelling-places. … and here we must carefully remark, that they were so distributed over the whole land, as to be, as it were, guards regularly posted for the preservation of the worship of God, lest any superstition should creep in, or the people should fall into gross contempt of God. For we know that they were chosen by Him, not only to attend to the ceremonies, but to be the interpreters of the law, and to cherish sincere piety among the people. … for the cities which God assigned to them were so many schools, where they might better and more freely engage themselves in teaching the Law, and prepare themselves for performing the office of teaching. … Besides, their cities were like lamps shining into the very furthest corners of the land. … Thus their cities were like watch towers in which they might keep guard, so as to drive impiety away from the borders of the holy land.
John Calvin, Commentaries, on 35:1–8; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Numbers 35:19–28When God commanded that murderers should suffer death, He required that they should be condemned by the judges after due trial; but it seems to savor somewhat of barbarism, that he should now permit the relative of the dead man to take vengeance; for it is a very bad precedent to give the power of the sword to private individuals, and this too in their own cause. … Wherefore it is probable that the danger of this is here denounced, rather than the gate opened to private vengeance … This, however, was tolerated, and not approved of, because, as I have already said, punishments are to be inflicted by public judgment, and not by private will. … The period of banishment is prescribed, "until the death of the high-priest," because it would have been anything but humane that all hopes of restoration should have been cut off from the unhappy exile; and, when a new priest succeeded to reconcile the people to God, this renewal of grace was to propitiate all offenses.
John Calvin, Commentaries, on 35:19–28; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Numbers 35:6six cities for refuge; … to this the apostle alludes when he speaks of some that fled for refuge, to lay hold on the hope set before them, Hebrews 6:18 … that he may flee thither; with all haste, after the commission of the fact; and, to facilitate his flight, and that he might have no interruption in it, the sanhedrim were obliged to prepare the ways to the cities of refuge, and to make them fit and large; and they removed everything that might cause him to stumble; and they did not leave in the way neither an hillock, nor a dale, nor a river but they made a bridge over it, that nothing might retard him that fled thither … and the breadth of the way to the cities of refuge was not less than thirty two cubits; and at the parting of ways (on posts erected) were written, "refuge, refuge", so that the slayer might know (the way) and turn there (as this directed him)
John Gill, An Exposition of the Old and New Testament, on 35:6; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Numbers 35:25–28He shall abide in it - Be confined to it, partly to shew the hatefulness of murder in God's account by so severe a punishment, inflicted upon the very appearance of it, and partly for the security of the man - slayer, lest the presence of such a person, and his conversation among the kindred of the deceased, might occasion reproach and blood - shed. The death of the high - priest - Perhaps to shew that the death of Christ (the true High - priest, whom the others represented) is the only means whereby sins are pardoned and sinners set at liberty.
John Wesley, Explanatory Notes upon the Old Testament, on 35:26; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Numbers 35:33–34For blood it defileth the land - The very land was considered as guilty till the blood of the murderer was shed in it. … The Mosaic cities of refuge have in general been considered, not merely as civil institutions, but as types or representations of infinitely better things; and in this light St. Paul seems to have considered them and the altar of God, which was a place of general refuge, as it is pretty evident that he had them in view when writing the following words: "God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath; that by two immutable things, (his oath and promise), in which it was impossible for God to lie, we might have a strong consolation who have Fled for Refuge to lay Hold upon the Hope set before us," Heb 6:17, Heb 6:18. Independently of this, it was a very wise political institute; and while the patriarchal law on this point continued in force, this law had a direct tendency to cool and moderate the spirit of revenge
Adam Clarke, Commentary on the Holy Bible, on 35:33; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Numbers 35:22–28Under 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.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 35:22–28; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Numbers 35:12–19The establishment of cities of refuge presupposed the custom and right of revenge. The custom itself goes back to the very earliest times of the human race (Gen 4:15, Gen 4:24; Gen 27:45); it prevailed among the Israelites, as well as the other nations of antiquity, … Whilst God Himself would avenge the blood that was shed, not only upon men, but upon animals also (Gen 9:5), and commanded blood-revenge, He withdrew the execution of it from subjective caprice, and restricted it to cases of premeditated slaying or murder, by appointing cities of refuge, which were to protect the manslayer from the avenger, until he took his trial before the congregation.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 35:12–15; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.