Deuteronomy 19:5

KJV

As when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of those cities, and live:

KJV (with Strong's)

As when a man goeth {H935} into the wood {H3293} with his neighbour {H7453} to hew {H2404} wood {H6086}, and his hand {H3027} fetcheth a stroke {H5080} with the axe {H1631} to cut down {H3772} the tree {H6086}, and the head {H1270} slippeth {H5394} from the helve {H6086}, and lighteth {H4672} upon his neighbour {H7453}, that he die {H4191}; he shall flee {H5127} unto one {H259} of those cities {H5892}, and live {H2425}:

Complete Jewish Bible

An example would be if a man goes into the forest with his neighbor to cut wood and takes a stroke with the axe to fell a tree, but the head of the axe flies off the handle, hits his neighbor and kills him. Then he is to flee to one of these cities and live there.

Berean Standard Bible

If he goes into the forest with his neighbor to cut timber and swings his axe to chop down a tree, but the blade flies off the handle and strikes and kills his neighbor, he may flee to one of these cities to save his life.

American Standard Version

as when a man goeth into the forest with his neighbor to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbor, so that he dieth; he shall flee unto one of these cities and live:

Commentary

### SUMMARY
Deuteronomy 19:5 provides a vivid illustration within the Mosaic Law, detailing a specific scenario of accidental death by an axe during woodcutting and outlining the prescribed legal recourse for the perpetrator to find refuge in a designated city. This passage exemplifies the divine emphasis on meticulously distinguishing between premeditated murder and unintentional killing, thereby establishing a foundational precedent for a system of justice that is tempered with mercy, ensures due process, and prevents cycles of vengeance within ancient Israelite society while upholding the sanctity of human life.

### CONTEXT
* **Literary Context:** Deuteronomy 19:5 is nestled within a broader section of the Deuteronomic code (chapters 12-26) that outlines various laws governing Israel's life in the promised land, emphasizing justice, holiness, and covenant faithfulness. Specifically, this verse provides a vivid case illustration for the establishment and purpose of the cities of refuge, detailed in [Deuteronomy 19:1-13](/deuteronomy/19 "Deuteronomy 19 - Cities of Refuge and Justice"). The preceding verses (19:1-4) command the setting apart of these cities, while the subsequent verses (19:6-10) elaborate on the danger posed by the "avenger of blood" and the necessity of the refuge system to prevent bloodshed. The chapter then contrasts this unintentional killing with intentional murder, demanding capital punishment for the latter (19:11-13), thereby highlighting the critical legal distinction that the cities of refuge were designed to uphold.

* **Historical & Cultural Context:** In ancient Near Eastern societies, the concept of "blood vengeance" was a prevalent custom, where the nearest male relative of a slain person had the right and obligation to avenge the death. This system, while intended to maintain order, often led to escalating feuds and cycles of violence. The Mosaic Law, however, sought to regulate and humanize this practice by introducing the institution of the cities of refuge. These cities, first mentioned in [Numbers 35](/numbers/35 "Numbers 35 - Cities of Refuge and Levites"), provided a structured legal alternative to immediate retribution, ensuring that only those truly guilty of premeditated murder faced capital punishment. The scenario of an axe head slipping was a common and relatable danger in an agrarian society heavily reliant on manual labor and primitive tools, making it an apt and easily understood example for the Israelite populace.

* **Key Themes:** This verse powerfully illustrates several foundational themes within Deuteronomy and the broader Pentateuch. First, it underscores the **sanctity of human life**, demonstrating God's meticulous concern for justice even in accidental circumstances. Second, it highlights the crucial legal and moral distinction between **intentional and unintentional acts**, a principle that permeates biblical law and emphasizes the importance of human intent in culpability. This differentiation is vital for understanding justice, as seen in laws concerning assault (e.g., [Exodus 21:12-15](/exodus/21-12 "Exodus 21:12-15 - Laws of Assault")) and property damage. Third, the provision of the cities of refuge itself embodies God's **mercy and provision for the vulnerable**, offering a place of safety and due process for those who, through no malicious intent, caused harm. This system reflects God's character as both just and compassionate, providing a means for life to be preserved even in the face of tragedy.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Slippeth (Hebrew, _nāšal'_):** This verb means "to slip off," "to be drawn out," or "to be dislocated." In this context, it vividly describes the sudden, unintended detachment of the axe head from its handle. The use of this word emphasizes the accidental and unforeseen nature of the event, reinforcing that the woodcutter had no malicious intent, which is crucial for the legal distinction being made.
* **Helve (Hebrew, _‘ēṣ'_):** Literally meaning "wood" or "tree," in this context, it refers to the wooden handle of the axe. The phrase "head slippeth from the helve" paints a clear picture of a common, dangerous occurrence in ancient times when tools were less securely manufactured. This simple, concrete imagery makes the scenario highly relatable and underscores the everyday context of the accident.

#### Verse Breakdown
* **"As when a man goeth into the wood with his neighbour to hew wood":** This sets the scene, depicting a common, everyday activity—two men working together in a cooperative and presumably peaceful manner. The presence of a "neighbour" emphasizes the social context and the tragic impact of the accident on a fellow community member.
* **"and his hand fetcheth a stroke with the axe to cut down the tree":** This describes the specific action leading to the accident. The man is engaged in a legitimate and necessary task, swinging the axe with force, indicating the normal exertion involved in woodcutting.
* **"and the head slippeth from the helve, and lighteth upon his neighbour, that he die":** This is the pivotal moment of the accident. The detachment of the axe head is sudden and unintentional, leading to the fatal injury of the neighbor. The phrasing highlights the lack of premeditation or malice, establishing the core condition for the application of the city of refuge law.
* **"he shall flee unto one of those cities, and live":** This prescribes the immediate and necessary action for the accidental killer. The command to "flee" implies urgency and the need for immediate protection from the "avenger of blood." The outcome, "and live," underscores the purpose of the cities of refuge: to preserve the life of the unintentionally guilty, providing a sanctuary where due process could occur.

#### Literary Devices
The passage employs several effective literary devices to convey its legal and theological message. **Vivid Illustration** is paramount, as the detailed description of the woodcutting accident ("axe to cut down the tree, and the head slippeth from the helve") creates a relatable and concrete scenario, making the abstract legal principle of unintentional killing tangible. This specific example serves as a **Case Law**, a common feature in ancient Near Eastern legal codes, where a particular instance is used to define a broader legal category. The narrative structure of the verse, moving from setting the scene to the action, the accident, and the prescribed outcome, demonstrates a clear **Cause and Effect** relationship, emphasizing the direct consequence of the unintentional act and the divine provision for it. Furthermore, the stark contrast between the initial peaceful cooperation ("with his neighbour") and the tragic outcome ("that he die") heightens the sense of unforeseen tragedy, underscoring the need for a merciful legal framework.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 19:5 is a profound illustration of God's character as both perfectly just and infinitely merciful. It reveals that divine law is not merely punitive but redemptive, providing a pathway for life even in the shadow of tragedy. The meticulous distinction between intentional murder and accidental manslaughter underscores the theological principle that culpability is intrinsically linked to intent, a concept foundational to biblical ethics and justice. This passage also highlights God's concern for social order and the prevention of escalating violence, demonstrating how divine law intervenes to regulate human impulses for vengeance, channeling them into a structured system of justice. The cities of refuge, therefore, stand as a testament to God's provision of sanctuary and a fair hearing for those who, through no malice, find themselves in desperate circumstances.

* [Numbers 35:9-28](/numbers/35-9 "Numbers 35:9-28 - Laws for Cities of Refuge")
* [Joshua 20:1-9](/joshua/20-1 "Joshua 20:1-9 - Establishment of Cities of Refuge")
* [Exodus 21:12-14](/exodus/21-12 "Exodus 21:12-14 - Distinguishing Murder from Manslaughter")

### REFLECTION AND APPLICATION
This ancient law, while rooted in a specific historical context, offers timeless principles for reflection and application in our lives today. It calls us to consider the profound value of human life, reminding us that even unintentional actions can have devastating consequences, prompting us to exercise greater care and responsibility in all our endeavors. The concept of distinguishing intent remains crucial in our legal systems and personal relationships, urging us to look beyond immediate outcomes to understand the heart and motives behind actions. Spiritually, the "city of refuge" serves as a powerful metaphor for God's gracious provision of safety and forgiveness for those who, in their brokenness and sin, desperately need a haven. Just as the accidental killer could flee and find life, so too can we find refuge from the ultimate consequences of sin by turning to God's mercy. This passage encourages us to cultivate compassion for those who stumble unintentionally and to uphold systems that ensure justice is tempered with mercy, reflecting the very character of God.

#### Questions for Reflection
* **How does the distinction between intentional and unintentional harm in this passage inform our understanding of justice and forgiveness today?**
* **In what ways can we, as individuals or communities, embody the "city of refuge" principle by offering sanctuary, understanding, and due process to those who have erred unintentionally?**
* **What does this passage teach us about God's character, particularly His balance of justice and mercy?**

### FAQ

**What was the purpose of the cities of refuge in ancient Israel?**

Answer: The cities of refuge served as designated safe havens for individuals who had unintentionally caused the death of another person. Their primary purpose was to protect the accidental killer from the "avenger of blood," a relative of the deceased who had the right and obligation to exact retribution. By fleeing to a city of refuge, the individual was granted a fair hearing before the elders of the city and, if found innocent of premeditated murder, could reside there safely until the death of the high priest, at which point they were free to return home. This system, detailed in [Numbers 35:9-34](/numbers/35-9 "Numbers 35:9-34 - Laws for Cities of Refuge") and [Deuteronomy 19:1-13](/deuteronomy/19 "Deuteronomy 19 - Cities of Refuge and Justice"), prevented blood feuds and ensured that justice was administered based on intent, not merely outcome.

**How did the Israelites distinguish between intentional murder and unintentional killing?**

Answer: The Mosaic Law provided clear guidelines for distinguishing between intentional murder and unintentional killing, as exemplified by [Deuteronomy 19:5](/deuteronomy/19-5 "Deuteronomy 19:5 - Accidental Manslaughter"). Intent was the crucial factor. If there was evidence of malice aforethought, lying in wait, or using a weapon with intent to kill (e.g., [Numbers 35:16-21](/numbers/35-16 "Numbers 35:16-21 - Intentional Murder")), it was considered murder, punishable by death. However, if the death was accidental, without prior animosity or intent, such as the axe head slipping in this verse, it was considered manslaughter. In such cases, the cities of refuge provided a legal recourse, preventing the accidental killer from being executed by the avenger of blood. The elders at the city gate would hear the case and determine the intent, ensuring due process.

**Are there modern parallels to the concept of cities of refuge?**

Answer: While direct parallels to the specific legal and cultural context of ancient Israel's cities of refuge are not found in modern legal systems, the underlying principles resonate. Modern legal systems universally distinguish between murder and manslaughter, with intent being a primary determinant of culpability and sentencing. Concepts like "due process," "fair trial," and the provision of "sanctuary" or "asylum" for those fleeing persecution or danger reflect a similar concern for justice, protection, and the preservation of life. While not identical, the spirit of providing a safe space and a fair hearing for those accused of unintentional harm or facing unjust retribution can be seen in various aspects of contemporary law and human rights.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 19:5, with its vivid illustration of accidental death and the provision of a city of refuge, powerfully foreshadows the ultimate refuge found in Jesus Christ. Just as the accidental killer fled to a designated city to "live," so too does humanity, guilty of sin (whether intentional or unintentional in its full scope), find ultimate sanctuary and life in Christ. The law's meticulous distinction between murder and manslaughter, while crucial for earthly justice, pales in comparison to the radical grace offered through Christ, who became a refuge for all who are spiritually dead in their trespasses and sins ([Ephesians 2:1](/ephesians/2-1 "Ephesians 2:1 - Dead in Sins")). He is the true "Lamb of God who takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), bearing the full weight of God's wrath against sin, thereby offering a permanent escape from spiritual death. Through His atoning sacrifice, we are not merely protected from an avenger, but reconciled to God, finding eternal life and peace in Him ([Romans 5:1](/romans/5-1 "Romans 5:1 - Justified by Faith")). He is our High Priest, not one whose death merely releases us from a temporary exile, but one whose eternal life and intercession provide everlasting access to God's throne of grace ([Hebrews 4:14-16](/hebrews/4-14 "Hebrews 4:14-16 - Jesus Our High Priest")). Thus, the ancient cities of refuge point us directly to Jesus, the living, eternal city of refuge for the soul.

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

2 Kings 6:5

But as one was felling a beam, the axe head fell into the water: and he cried, and said, Alas, master! for it was borrowed.

2 Kings 6:7

Therefore said he, Take [it] up to thee. And he put out his hand, and took it.

Proverbs 27:12

¶ A prudent [man] foreseeth the evil, [and] hideth himself; [but] the simple pass on, [and] are punished.

Isaiah 32:2

And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land.

Numbers 35:25

And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil.