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Compare Translations for Numbers 35:1

Numbers 35:1 ASV
And Jehovah spake unto Moses in the plains of Moab by the Jordan at Jericho, saying,
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Numbers 35:1 BBE
And the Lord said to Moses in the lowlands of Moab by Jordan at Jericho,
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Numbers 35:1 CEB
The LORD spoke to Moses in the Moab plains by the Jordan across from Jericho:
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Numbers 35:1 CJB
In the plains of Mo'av by the Yarden, across from Yericho, ADONAI said to Moshe,
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Numbers 35:1 RHE
And the Lord spoke these things also to Moses in the plains of Moab by the Jordan, over against Jericho:
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Numbers 35:1 ESV
The LORD spoke to Moses in the plains of Moab by the Jordan at Jericho, saying,
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Numbers 35:1 GW
The LORD spoke to Moses on the plains of Moab near the Jordan River across from Jericho. He said,
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Numbers 35:1 GNT
In the plains of Moab across the Jordan from Jericho the Lord said to Moses,
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Numbers 35:1 HNV
The LORD spoke to Moshe in the plains of Mo'av by the Yarden at Yericho, saying,
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Numbers 35:1 CSB
The Lord again spoke to Moses in the plains of Moab by the Jordan [across from] Jericho:
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Numbers 35:1 KJV
And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying ,
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Numbers 35:1 LEB
Yahweh spoke to Moses on the desert plains of Moab beyond the Jordan [across] Jericho, saying,
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Numbers 35:1 NAS
Now the LORD spoke to Moses in the plains of Moab by the Jordan opposite Jericho, saying,
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Numbers 35:1 NCV
The Lord spoke to Moses on the plains of Moab across from Jericho by the Jordan River. He said,
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Numbers 35:1 NIRV
On the flatlands of Moab, the LORD spoke to Moses. It was by the Jordan River across from Jericho. The LORD said,
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Numbers 35:1 NIV
On the plains of Moab by the Jordan across from Jericho, the LORD said to Moses,
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Numbers 35:1 NKJV
And the Lord spoke to Moses in the plains of Moab by the Jordan across from Jericho, saying:
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Numbers 35:1 NLT
While Israel was camped beside the Jordan on the plains of Moab, across from Jericho, the LORD said to Moses,
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Numbers 35:1 NRS
In the plains of Moab by the Jordan at Jericho, the Lord spoke to Moses, saying:
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Numbers 35:1 RSV
The LORD said to Moses in the plains of Moab by the Jordan at Jericho,
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Numbers 35:1 DBY
And Jehovah spoke to Moses in the plains of Moab by the Jordan of Jericho, saying,
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Numbers 35:1 MSG
Then God spoke to Moses on the Plains of Moab at Jordan-Jericho:
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Numbers 35:1 WBT
And the LORD spoke to Moses in the plains of Moab by Jordan [near] Jericho, saying,
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Numbers 35:1 TMB
And the LORD spoke unto Moses in the plains of Moab by the Jordan near Jericho, saying,
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Numbers 35:1 TNIV
On the plains of Moab by the Jordan across from Jericho, the LORD said to Moses,
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Numbers 35:1 TYN
And the Lorde spake vnto Moses in ye feldes of Moab by Iordayne Iericho sayenge:
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Numbers 35:1 WEB
Yahweh spoke to Moses in the plains of Moab by the Jordan at Jericho, saying,
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Numbers 35:1 WYC
And the Lord spake these things to Moses, in the field places of Moab, above Jordan, against Jericho, (And the Lord spoke these things to Moses, on the plains of Moab, across the Jordan River, opposite Jericho,)
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Numbers 35:1 YLT
And Jehovah speaketh unto Moses, in the plains of Moab, by Jordan, [near] Jericho, saying,
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Numbers 35 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 35

The cities of the Levites. (1-8) The cities of refuge, The laws about murder. (9-34)

Verses 1-8 The cities of the priests and Levites were not only to accommodate them, but to place them, as religious teachers, in several parts of the land. For though the typical service of the tabernacle or temple was only in one place, the preaching of the word of God, and prayer and praise, were not thus confined. These cities were to be given out of each tribe. Each thus made a grateful acknowledgement to God. Each tribe had the benefit of the Levites dwelling amongst them, to teach them the knowledge of the Lord; thus no parts of the country were left to sit in darkness. The gospel provides that he who is taught in the word, should communicate to him that teaches, in all good things, Ga. 6:6 . We are to free God's ministers from distracting cares, and to leave them at leisure for the duties of their station; so that they may be wholly employed therein, and avail themselves of every opportunity, by acts of kindness, to gain the good-will of the people, and to draw their attention.

Verses 9-34 To show plainly the abhorrence of murder, and to provide the more effectually for the punishment of the murderer, the nearest relation of the deceased, under the title of avenger of blood, (or the redeemer of blood,) in notorious cases, might pursue, and execute vengeance. A distinction is made, not between sudden anger and malice aforethought, both which are the crime of murder; but between intentionally striking a man with any weapon likely to cause death, and an unintentional blow. In the latter case alone, the city of refuge afforded protection. Murder in all its forms, and under all disguises, pollutes a land. Alas! that so many murders, under the name of duels, prize-fights, &c. should pass unpunished. There were six cities of refuge; one or other might be reached in less than a day's journey from any part of the land. To these, man-slayers might flee for refuge, and be safe, till they had a fair trial. If acquitted from the charge, they were protected from the avenger of blood; yet they must continue within the bounds of the city till the death of the high priest. Thus we are reminded that the death of the great High Priest is the only means whereby sins are pardoned, and sinners set at liberty. These cities are plainly alluded to, both in the Old and New Testament, we cannot doubt the typical character of their appointment. Turn ye to the strong hold, ye prisoners of hope, saith the voice of mercy, ( Zechariah 9:12 ) , alluding to the city of refuge. St. Paul describes the strong consolation of fleeing for refuge to the hope set before us, in a passage always applied to the gracious appointment of the cities of refuge, ( Hebrews 6:18 ) . The rich mercies of salvation, through Christ, prefigured by these cities, demand our regard. 1. Did the ancient city rear its towers of safety on high? See Christ raised up on the cross; and is he not exalted at the right hand of his Father, to be a Prince and a Saviour, to give repentance and remission of sins? 2. Does not the highway of salvation, resemble the smooth and plain path to the city of refuge? Survey the path that leads to the Redeemer. Is there any stumbling-block to be found therein, except that which an evil heart of unbelief supplies for its own fall? 3. Waymarks were set up pointing to the city. And is it not the office of the ministers of the gospel to direct sinners to Him? 4. The gate of the city stood open night and day. Has not Christ declared, Him that cometh unto me I will in nowise cast out? 5. The city of refuge afforded support to every one who entered its walls. Those who have reached the refuge, may live by faith on Him whose flesh is meat indeed, and whose blood is drink indeed. 6. The city was a refuge for all. In the gospel there is no respect of persons. That soul lives not which deserves not Divine wrath; that soul lives not which may not in simple faith hope for salvation and life eternal, through the Son of God.

Numbers 35 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 35

Numbers 35:1-5 . EIGHT AND FORTY CITIES GIVEN TO THE LEVITES.

2. give unto the Levites of the inheritance of their possession cities to dwell in--As the Levites were to have no territorial domain allocated to them like the other tribes on the conquest of Canaan, they were to be distributed throughout the land in certain cities appropriated to their use; and these cities were to be surrounded by extensive suburbs. There is an apparent discrepancy between Numbers 35:4 and Numbers 35:5 , with regard to the extent of these suburbs; but the statements in the two verses refer to totally different things--the one to the extent of the suburbs from the walls of the city, the other to the space of two thousand cubits from their extremity. In point of fact, there was an extent of ground, amounting to three thousand cubits, measured from the wall of the city. One thousand were most probably occupied with outhouses for the accommodation of shepherds and other servants, with gardens, vineyards, or oliveyards. And these which were portioned out to different families ( 1 Chronicles 6:60 ) might be sold by one Levite to another, but not to any individual of another tribe ( Jeremiah 32:7 ). The other two thousand cubits remained a common for the pasturing of cattle ( Leviticus 25:34 ) and, considering their number, that space would be fully required.

Numbers 35:6-8 . CITIES OF REFUGE.

6. there shall be six cities for refuge, which ye shall appoint for the manslayer--The establishment of those privileged sanctuaries among the cities of the Levites is probably traceable to the idea, that they would be the most suitable and impartial judges--that their presence and counsels might calm or restrain the stormy passions of the blood avenger--and that, from their being invested with the sacred character, they might be types of Christ, in whom sinners find a refuge from the destroyer (see Deuteronomy 4:43 , Joshua 20:8 ).

8. the cities which ye shall give shall be of the possession of the children of Israel--The burden of furnishing those places for the residence and support of the Levitical order was to fall in equitable proportions upon the different tribes (see Numbers 33:54 , Joshua 20:7 ).

Numbers 35:9-34 . THE BLOOD AVENGER.

11. that the slayer may flee thither, which killeth any person at unawares--The practice of Goelism, that is, of the nearest relation of an individual who was killed being bound to demand satisfaction from the author of his death, existed from a very remote antiquity ( Genesis 4:14 , 27:45 ). It seems to have been an established usage in the age of Moses; and although in a rude and imperfect state of society, it is a natural and intelligible principle of criminal jurisprudence, it is liable to many great abuses; the chief of the evils inseparable from it is that the kinsman, who is bound in duty and honor to execute justice, will often be precipitate--little disposed, in the heat of passion or under the impulse of revenge, to examine into the circumstances of the case, to discriminate between the premeditated purpose of the assassin and the misfortune of the unintentional homicide. Moreover, it had a tendency, not only to foster a vindictive spirit, but in case of the Goel being unsuccessful in finding his victim, to transmit animosities and feuds against his descendants from one generation to another. This is exemplified among the Arabs in the present day. Should an Arab of one tribe happen to kill one of another tribe, there is "blood" between the tribes, and the stain can only be wiped out by the death of some individual of the tribe with which the offense originated. Sometimes the penalty is commuted by the payment of a stipulated number of sheep or camels. But such an equivalent, though offered, is as often refused, and blood has to be repaid only by blood. This practice of Goelism obtained among the Hebrews to such an extent that it was not perhaps expedient to abolish it; and Moses, while sanctioning its continuance, was directed, by divine authority, to make some special regulations, which tended both to prevent the unhappy consequences of sudden and personal vengeance, and, at the same time, to afford an accused person time and means of proving his innocence. This was the humane and equitable end contemplated in the institution of cities of refuge. There were to be six of these legalized asyla, three on the east of Jordan, both because the territory there was equal in length, though not in breadth, to Canaan, and because it might be more convenient for some to take refuge across the border. They were appointed for the benefit, not of the native Israelites only, but of all resident strangers.

16-21. If he smite him with an instrument of iron, so that he die, &c.--Various cases are here enumerated in which the Goel or avenger was at liberty to take the life of the murderer; and every one of them proves a premeditated purpose.

22-28. But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, &c.--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. The moment, however, that the refugee broke through the restraints of his confinement and ventured beyond the precincts of the asylum, he forfeited the privilege, and, if he was discovered by his pursuer, he might be slain with impunity.

29-34. these things shall be for a statute of judgment unto you throughout your generations--The law of the blood-avenger, as thus established by divine authority, was a vast improvement on the ancient practice of Goelism. By the appointment of cities of refuge, the manslayer was saved, in the meantime, from the blind and impetuous fury of vindictive relatives; but he might be tried by the local court, and, if proved guilty on sufficient evidence, condemned and punished as a murderer, without the possibility of deliverance by any pecuniary satisfaction. The enactment of Moses, which was an adaptation to the character and usages of the Hebrew people, secured the double advantage of promoting the ends both of humanity and of justice.