Deuteronomy 19:4

KJV

And this [is] the case of the slayer, which shall flee thither, that he may live: Whoso killeth his neighbour ignorantly, whom he hated not in time past;

KJV (with Strong's)

And this is the case {H1697} of the slayer {H7523}, which shall flee {H5127} thither, that he may live {H2425}: Whoso killeth {H5221} his neighbour {H7453} ignorantly {H1097}{H1847}, whom he hated {H8130} not in time {H8543} past {H8032};

Complete Jewish Bible

The killer who will live if he flees there is someone who has killed his fellow member of the community by mistake, who did not hate him in the past.

Berean Standard Bible

Now this is the situation regarding the manslayer who flees to one of these cities to save his life, having killed his neighbor accidentally, without intending to harm him:

American Standard Version

And this is the case of the manslayer, that shall flee thither and live: whoso killeth his neighbor unawares, and hated him not in time past;

Commentary

### SUMMARY
Deuteronomy 19:4 meticulously defines the precise conditions under which an individual who has caused the death of another may seek refuge in the divinely appointed cities of asylum. This verse establishes the fundamental distinction between intentional murder and unintentional killing, outlining the criteria for protection: the absence of prior animosity or malicious intent on the part of the slayer. It underscores God's profound commitment to justice, tempered with mercy, by providing a legal framework that prevents indiscriminate blood vengeance and ensures due process for those involved in accidental homicide.

### CONTEXT
* **Literary Context:** Deuteronomy 19:4 is strategically positioned within a larger legal corpus (Deuteronomy 12-26) that constitutes Moses' detailed exposition of covenant laws for Israel's life in the promised land. Specifically, it immediately follows the general command to establish and expand the cities of refuge (Deuteronomy 19:1-3), serving as the foundational definition for their purpose. The verse precedes a concrete illustration of an accidental killing (Deuteronomy 19:5) and further elaborations on the necessity and administration of these cities (Deuteronomy 19:6-10). Crucially, it stands in stark contrast to the provisions for intentional murder, which are addressed with severe penalties in [Deuteronomy 19:11-13](/deuteronomy/19-11-13 "Deuteronomy 19:11-13 - The Case of Intentional Murder"). The broader literary context is Moses' farewell discourse to the second generation of Israelites, reiterating and applying the covenant stipulations before their entry into Canaan, emphasizing obedience and righteous living.
* **Historical & Cultural Context:** The institution of cities of refuge must be understood against the backdrop of ancient Near Eastern legal practices, particularly the deeply ingrained custom of blood vengeance. In societies without centralized judicial systems, the responsibility for administering justice for a homicide often fell to the victim's closest male relative, known as the "avenger of blood" (Hebrew: _go'el haddam_). While intended to maintain order and deter crime, this system frequently led to escalating blood feuds, where even accidental deaths could trigger cycles of retaliatory violence. The divine provision of cities of refuge, first detailed in [Numbers 35](/numbers/35 "Numbers 35 - Levitical Cities and Cities of Refuge"), was a revolutionary legal innovation designed to mitigate this inherent risk. It provided a sanctuary where an individual who had caused an unintentional death could flee for protection from the avenger, pending a fair trial by the city elders. This system ensured that justice was administered according to divine law, meticulously distinguishing between premeditated murder, which warranted the death penalty, and unintentional homicide, which required refuge and a period of exile until the death of the high priest.
* **Key Themes:** Deuteronomy 19:4, within its broader context, illuminates several profound theological and narrative themes. Firstly, it underscores the **sanctity of human life**, a foundational principle throughout the Mosaic Law, emphasizing that all life is a sacred gift from God, and its taking, even accidentally, is a grave matter requiring specific legal and spiritual protocols. Secondly, it highlights the theme of **divine justice tempered with mercy**, showcasing God's design for a nuanced legal system that differentiates between intent and outcome, offering a pathway for protection and due process for those who cause harm without malicious intent. This reflects God's character as a righteous and compassionate judge, as seen in passages like [Psalm 7:11](/psalm/7-11 "Psalm 7:11 - God is a Righteous Judge"). Thirdly, the principle of **due process** is paramount; the cities of refuge were not merely safe havens but judicial centers where a fair hearing could occur, ensuring judgment was based on evidence and intent, not just the immediate act. Finally, the distinction between intentional and unintentional acts is a pervasive theme in the Mosaic Law, evident in various sacrificial laws for unintentional sins (e.g., [Leviticus 4](/leviticus/4 "Leviticus 4 - Laws for Unintentional Sins")), demonstrating God's meticulous concern for the heart and motive behind human actions.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **dâbâr (Hebrew, _dâbâr'_):** Translated as "case" in this verse, this versatile Hebrew word encompasses "word," "matter," "thing," or "affair." Here, it refers to the specific legal scenario or circumstance concerning the slayer. Its usage emphasizes the precise nature of the legal situation being defined, highlighting God's meticulous attention to detail in His laws.
* **râtsach (Hebrew, _râtsach'_):** Rendered as "slayer," this primitive root means "to dash in pieces" or "to kill," specifically referring to the killing of a human being. While it can denote murder, in the context of the cities of refuge, it refers to the one who has taken a life, with the subsequent clauses qualifying the act as unintentional. The law then distinguishes between a _râtsach_ who acted with malice and one who acted without.
* **daʻath (Hebrew, _daʻath'_):** Though "ignorantly" in the KJV is a translation of a phrase involving this word, _daʻath_ itself means "knowledge" or "understanding." When paired with a negative particle (as implied in the full Hebrew phrase for "ignorantly"), it conveys the sense of "without knowledge" or "unwittingly." This is crucial for defining unintentional homicide, indicating that the act was committed without conscious awareness of wrongdoing or premeditated intent to harm.

#### Verse Breakdown
* **"And this [is] the case of the slayer, which shall flee thither, that he may live:"** This opening clause introduces the specific legal provision for the "slayer," immediately linking their act to the need for refuge. The phrase "the case of the slayer" signifies the particular legal conditions under which protection is granted. The explicit purpose of fleeing "thither" (to the city of refuge) is "that he may live," underscoring the life-preserving function of these cities in a society where blood vengeance was a real and immediate threat.
* **"Whoso killeth his neighbour ignorantly,"** This is the core qualifying condition for asylum. It specifies that the killing must be accidental, unintentional, or by error. The Hebrew concept behind "ignorantly" (often _bishgagah_ or a similar construction implying "without knowledge") is paramount here, fundamentally differentiating this act from deliberate murder. It implies a complete lack of malicious intent, premeditation, or a conscious desire to inflict harm on the part of the one causing death. The "neighbour" refers to any fellow Israelite, emphasizing the community-wide application of this law.
* **"whom he hated not in time past;"** This concluding phrase provides a critical safeguard against the abuse of the refuge system and further solidifies the unintentional nature of the killing. It is an idiomatic expression, literally meaning "did not hate him from yesterday and the day before," which emphatically rules out any prior animosity, grudge, or long-standing ill will between the slayer and the deceased. This ensures that the killing was indeed a tragic accident and not the culmination of a hidden motive or simmering hatred, thereby confirming the slayer's eligibility for protection.

#### Literary Devices
Deuteronomy 19:4 is a prime example of **Legal Language**, characteristic of the Deuteronomic code, designed to establish precise definitions and conditions for the application of divine law. The verse functions primarily as a **Definition**, clearly delineating the specific type of homicide that qualifies for refuge. There is an implicit **Contrast** with intentional murder, a distinction that is made explicit later in the chapter ([Deuteronomy 19:11-13](/deuteronomy/19-11-13 "Deuteronomy 19:11-13 - The Case of Intentional Murder")). The phrasing "whom he hated not in time past" employs a **Negative Formulation** to emphasize the absence of malice, a common legal technique to define a condition by what it is not. This also serves as a form of **Exclusionary Language**, specifying what kind of slayer is *not* eligible for protection if prior hatred existed. The overall structure of the verse is a concise **Conditional Statement**, setting forth the premise ("Whoso killeth his neighbour ignorantly, whom he hated not in time past") for the consequence ("shall flee thither, that he may live").

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 19:4 profoundly illustrates the multifaceted character of God, revealing Him as both perfectly just and abundantly merciful. It unveils a divine legal system that surpasses many contemporary ancient Near Eastern codes in its sophistication and humanity, demonstrating a meticulous concern for intent in matters of life and death. The crucial distinction between intentional murder and unintentional killing underscores the inherent sanctity of human life and the gravity of its taking, while simultaneously providing a pathway for mercy and protection for those who cause harm without malicious intent. This divine provision was a safeguard against the endless cycles of blood vengeance, promoting order, reconciliation, and true justice within the community. It teaches that God's justice is not merely retributive for an act but also discerning, carefully weighing the heart and purpose behind it, reflecting His own righteous judgment that considers all factors.

* [Numbers 35:9-28](/numbers/35-9-28 "Numbers 35:9-28 - Laws for Cities of Refuge")
* [Joshua 20:1-6](/joshua/20-1-6 "Joshua 20:1-6 - Establishment of the Cities of Refuge")
* [Deuteronomy 19:11-12](/deuteronomy/19-11-12 "Deuteronomy 19:11-12 - The Case of Intentional Murder")

### REFLECTION AND APPLICATION
Deuteronomy 19:4 offers enduring principles for navigating justice, mercy, and the complexities of human relationships. It challenges us to cultivate a nuanced understanding of actions, recognizing the profound difference between accidental harm and deliberate malice. In our personal interactions, this means extending grace and understanding when others cause unintentional offense, rather than immediately assuming ill intent or seeking retribution. It calls us to be slow to anger and quick to forgive, remembering that even our own actions, despite good intentions, can sometimes cause unintended hurt. On a broader societal level, this verse underscores the importance of fair legal systems that distinguish between degrees of culpability, ensuring due process and providing avenues for rehabilitation or protection for those who err without malicious intent. It reminds us that a truly just society seeks not only to punish wrongdoing but also to uphold mercy and prevent cycles of vengeance, mirroring God's own balanced character.

#### Questions for Reflection
* **How does the distinction between intentional and unintentional killing in this verse challenge our own tendencies to judge others' actions and motives?**
* **In what ways can we, as individuals or communities, create "cities of refuge" or spaces of safety and due process for those who have caused harm unintentionally, fostering reconciliation over retribution?**
* **How does God's emphasis on "hated not in time past" inform our understanding of the importance of intent and the state of our heart in our own moral and spiritual lives?**
* **What does this law reveal about God's character, and how can we better reflect His justice and mercy in our daily interactions and societal structures?**

### FAQ
**What is the significance of "whom he hated not in time past" in defining the slayer's case?**

Answer: The phrase "whom he hated not in time past" is critically significant because it serves as a definitive legal qualifier for distinguishing unintentional homicide (manslaughter) from premeditated murder. In ancient Israelite law, as in many legal systems, the intent of the perpetrator was paramount. If there was any evidence of prior animosity, a long-standing grudge, or a motive for murder, the killing would be deemed intentional, regardless of the immediate circumstances of the act. This would then disqualify the slayer from protection in a city of refuge and subject them to the death penalty, typically carried out by the avenger of blood. Therefore, this phrase confirms the absolute absence of _mens rea_ (guilty mind or criminal intent) on the part of the slayer, ensuring that the protection of the city of refuge was reserved exclusively for those whose actions were truly accidental and devoid of malice. It highlights God's meticulous concern for true justice, which looks beyond the mere outcome to the underlying heart and intention, as also seen in laws concerning false witness in [Deuteronomy 19:16-21](/deuteronomy/19-16-21 "Deuteronomy 19:16-21 - Law of False Witness").

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 19:4, in its provision for a "city of refuge," powerfully foreshadows the ultimate spiritual refuge found in Jesus Christ. Just as the ancient Israelite who unintentionally took a life could flee to a designated city to escape the avenger of blood and find safety, so too can humanity, guilty of sin (whether by commission or omission, often "ignorantly" in the sense of not fully grasping its devastating consequences or God's holiness), flee to Christ for salvation. While all sin is ultimately an offense against a holy God, and thus intentional in its rebellion against His will, Christ offers a refuge from the just wrath and penalty of sin—spiritual death. He is our true "city of refuge," the one to whom we "flee for refuge" ([Hebrews 6:18](/hebrews/6-18 "Hebrews 6:18 - Fleeing for Refuge to Christ")) by faith, finding shelter from the divine avenger of sin. In Him, the ultimate justice of God is satisfied through His atoning sacrifice, and mercy is extended to all who believe. He provides not merely temporary protection but eternal life, freeing us from the condemnation of the law and ushering us into the kingdom of His beloved Son, where we find redemption and the forgiveness of sins ([Colossians 1:13-14](/colossians/1-13-14 "Colossians 1:13-14 - Redemption Through Christ")). Christ is the perfect sanctuary, offering not just a legal loophole but a transformative new life in Him, where there is "no condemnation for those who are in Christ Jesus" ([Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 35:15

These six cities shall be a refuge, [both] for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares may flee thither.

Numbers 35:24

Then the congregation shall judge between the slayer and the revenger of blood according to these judgments:

Deuteronomy 4:42

That the slayer might flee thither, which should kill his neighbour unawares, and hated him not in times past; and that fleeing unto one of these cities he might live:

Genesis 31:2

And Jacob beheld the countenance of Laban, and, behold, it [was] not toward him as before.

Joshua 3:4

Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go: for ye have not passed [this] way heretofore.

Isaiah 30:33

For Tophet [is] ordained of old; yea, for the king it is prepared; he hath made [it] deep [and] large: the pile thereof [is] fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.

1 Chronicles 11:2

And moreover in time past, even when Saul was king, thou [wast] he that leddest out and broughtest in Israel: and the LORD thy God said unto thee, Thou shalt feed my people Israel, and thou shalt be ruler over my people Israel.