TRV
King James Version
Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him.
Complete Jewish Bible
or out of hostility strikes him with his hand, so that he dies; then the one who struck him must be put to death; he is a murderer; and the next-of-kin avenger is to put the murderer to death upon meeting him.
Berean Standard Bible
or if in hostility he strikes him with his hand and he dies, the one who struck him must surely be put to death; he is a murderer. When the avenger of blood finds the murderer, he is to kill him.
American Standard Version
or in enmity smote him with his hand, so that he died; he that smote him shall surely be put to death; he is a murderer: the avenger of blood shall put the murderer to death, when he meeteth him.
World English Bible Messianic
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.
Geneva Bible (1599)
Or smite him through enimitie with his hand, that he die, he that smote him shall die ye death: for hee is a murtherer: the reuenger of the blood shall slay the murtherer when he meeteth him.
Young's Literal Translation
or in enmity he hath smitten him with his hand, and he dieth; the smiter is certainly put to death; he is a murderer; the redeemer of blood doth put the murderer to death in his coming against him.
King James Version — Interlinear
- אוֹ'oorH176ConjConjunction
- בְאֵיבָהve·'ei·Vahin enmityH342Prep-b ¦ N-fsNoun Singular Feminine Absoluteבְinאֵיבָהenmity
- הִכָּהוּhi·Ka·huhe struck down himH5221V-Hiphil-Perf-3ms ¦ 3msVerb Hiphil Perfect 3rd Singular Masculineהִכָּהhe struck downוּhim
- בְיָדוֹve·ya·Dowith his handH3027Prep-b ¦ N-csc ¦ 3msNoun Singular common gender Constructבְwithיָדhandוֹhis
- וַיָּמֹתvai·ya·Motand he diedH4191Conj-w ¦ V-Qal-ConsecImperf-3msVerb Qal Consecutive Imperfect 3rd Singular Masculineוַandיָּמֹתhe died
- מוֹתmotcertainly <to to die>H4191V-Qal-InfAbsVerb Qal Infinitive Absolute
- יוּמַתyu·Mathe will be put to deathH4191V-Hophal-Imperf-3msVerb Hophal Imperfect 3rd Singular Masculine
- הַמַּכֶּהha·ma·Kehthe [one who] struckH5221Art ¦ V-Hiphil-Prtcpl-msVerb Hiphil Participle Singular Masculine Absoluteהַtheמַּכֶּה[one who] struck
- רֹצֵחַro·Tze·ach[is] a killerH7523V-Qal-Prtcpl-msVerb Qal Participle Singular Masculine Absolute
- הוּאHu'heH1931Pro-3msPronoun Personal 3rd Singular Masculine
- גֹּאֵלgo·'El[the] avenger ofH1350V-Qal-Prtcpl-msVerb Qal Participle Singular Masculine Construct
- הַדָּםha·Dam<the> bloodH1818Art ¦ N-msNoun Singular Masculine Absoluteהַ<the>דָּםblood
- יָמִיתya·Mithe will put to deathH4191V-Hiphil-Imperf-3msVerb Hiphil Imperfect 3rd Singular Masculine
- אֶת'et<obj.>H853DirObjMParticle Object Indicator
- הָרֹצֵחַha·ro·Tze·achthe killerH7523Art ¦ V-Qal-Prtcpl-msVerb Qal Participle Singular Masculine Absoluteהָtheרֹצֵחַkiller
- בְּפִגְעוֹbe·fig·'ovwhen he meetsH6293Prep-b ¦ V-Qal-Inf ¦ 3msVerb Qal Infinitive Constructבְּwhenפִגְעmeetsוֹhe
- בוֹvo<in> <the> himPrep-b ¦ 3msSuffix Personal 3rd Singular Masculineב<in> <the>וֹhim
English is a literal word-by-word gloss of the Hebrew, not the KJV's wording. Why?
This is the original text the KJV's translators worked from — each Hebrew word with its own literal English meaning in this verse, prepared by scholars at Tyndale House, Cambridge. The KJV translates whole sentences, not word by word, so its wording differs: one Hebrew word can become several English words, and the KJV may choose “the LORD” where the gloss reads “Yahweh”. Both are faithful — they answer different questions. For the KJV's own rendering, switch to the KJV text.
Translation
In the KJVVerse 4,867 of 31,102 · 15.6%
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Summary
Numbers 35:21 establishes a stringent legal mandate for capital punishment in cases of premeditated murder, clearly differentiating it from accidental homicide. It stipulates that if an individual, driven by "enmity" or hostile intent, strikes another with their hand, resulting in death, the perpetrator is unequivocally identified as a murderer and must be executed. This divine decree empowers the "revenger of blood," typically a close relative of the victim, with the solemn duty of carrying out this justice upon encountering the convicted murderer, thereby upholding the sanctity of human life and ensuring the purification of the land from the defilement of innocent blood.
Context
Literary Context
Numbers 35:21 is situated within a comprehensive legal framework (Numbers 35:9-34) that meticulously details the establishment and operation of the Cities of Refuge. The preceding verses (Numbers 35:9-20) lay out the provisions for those who commit unintentional homicide, offering them sanctuary from the "revenger of blood" until their case can be fairly adjudicated by the community elders. This verse, however, serves as a stark and essential counterpoint, explicitly addressing cases of premeditated murder. It precisely defines the criteria for intentional killing ("in enmity smite him with his hand") and prescribes an unmitigated death penalty, thereby reinforcing the absolute distinction between accidental death and malicious homicide, for which no refuge or leniency was permissible. The entire passage culminates with a strong emphasis on the defilement of the land by innocent blood and the necessity of capital punishment to cleanse it, as stated in Numbers 35:33-34.
Historical & Cultural Context
In ancient Israel, as in many societies of the Near East, the concept of blood vengeance was a deeply ingrained cultural practice. However, the Mosaic Law, as presented in Numbers 35, profoundly regulated and moralized this custom. While the "revenger of blood" (the go'el hadam) was indeed empowered to execute justice, this was not a license for unregulated personal vendetta. Instead, it was a divinely sanctioned role, operating strictly within a legal framework that required a formal judgment process, particularly in cases involving the Cities of Refuge. The concept of "enmity" (Hebrew: ʼêybâh) was crucial, as it established the malicious intent necessary to distinguish murder from manslaughter, a distinction often absent or less refined in surrounding ancient legal codes. The emphasis on capital punishment for murder also reflected the high value placed on human life, created in the image of God, and the profound belief that the shedding of innocent blood polluted the land, necessitating a proportionate response to restore divine order and communal purity.
Key Themes
Numbers 35:21 powerfully contributes to several overarching themes within the book of Numbers and the broader Pentateuch. Foremost is the sanctity of human life, reiterating the divine decree first articulated in Genesis 9:6 that "whoever sheds the blood of man, by man shall his blood be shed." This verse underscores that murder, particularly when intentional, is not merely a crime against an individual but a profound offense against God's created order. Secondly, it highlights the theme of divine justice and retribution, demonstrating God's unwavering commitment to righteous judgment and the principle of "life for life" found in Exodus 21:23. The role of the "revenger of blood" also introduces the theme of communal responsibility for justice, where the community, through its designated agent, actively participates in upholding God's moral standards and cleansing the land from defilement, as emphasized in Numbers 35:33. Finally, the crucial distinction between accidental and intentional killing emphasizes the importance of intentionality in biblical law, a principle that permeates various legal statutes and moral considerations throughout the Torah.
Exposition and Analysis
Key Word Analysis
The Hebrew word אֵיבָה (ʼêybâh), derived from H342, denotes deep-seated hostility, hatred, or animosity. Its inclusion in this verse is pivotal, as it establishes the malicious intent behind the fatal act. This is not a crime of passion or an accidental occurrence, but an act born out of a deliberate, hostile disposition towards the victim. The presence of ʼêybâh transforms the act from manslaughter into premeditated murder, warranting the most severe penalty.
The term רָצַח (râtsach), from H7523, specifically refers to a killer or slayer, often with the connotation of one who has shed blood unlawfully or maliciously. In the context of Numbers 35, this word is meticulously used to distinguish the intentional killer, the "murderer," from the unintentional killer, who might find refuge in a City of Refuge. The law unequivocally labels the one who acts "in enmity" as a râtsach, thereby stripping away any possibility of leniency or sanctuary.
The Hebrew word גָּאַל (gâʼal), from H1350, is a primitive root meaning "to redeem" or "to be the next of kin." In this context, it refers to the "kinsman-redeemer" or "avenger" (go'el hadam). This figure was significant in Israelite society, entrusted with various responsibilities, including redeeming property, marrying a deceased relative's widow, and, in this specific context, avenging the blood (H1818, dâm) of a murdered relative. This role was not about personal revenge but about executing divinely sanctioned justice, ensuring that the shedding of innocent blood was met with a proportionate and lawful response, thereby preventing the land from being defiled.
Verse Breakdown
"Or in enmity smite him with his hand, that he die:"
This clause precisely defines the conditions for murder. The phrase "in enmity" (בְּשִׂנְאָה, bᵉsin'ah) is crucial, indicating a deliberate act motivated by hatred or hostile intent. The action, "smite him with his hand," specifies a direct, physical assault, implying a personal and intentional attack rather than an indirect or accidental cause of death. The outcome, "that he die," confirms the fatal consequence of this malicious act.
"he that smote [him] shall surely be put to death;"
This declares the unequivocal legal consequence. The perpetrator, having acted with malicious intent and caused death, is subject to capital punishment. The emphatic repetition of "surely be put to death" (מוֹת יוּמָת, mot yumath) underscores the absolute certainty and divine mandate of this penalty, leaving no room for alternative punishments or leniency.
"[for] he [is] a murderer:"
This provides the legal and moral justification for the death penalty. The act committed "in enmity" irrevocably designates the perpetrator as a "murderer" (râtsach). This classification is not merely descriptive but prescriptive, immediately assigning the highest level of guilt and the corresponding ultimate punishment under Mosaic Law.
"the revenger of blood shall slay the murderer, when he meeteth him."
This specifies both the agent and the timing of the execution. The "revenger of blood" (go'el hadam), the designated kinsman avenger, is explicitly tasked with carrying out the capital punishment. The phrase "when he meeteth him" indicates that this execution is to occur without delay once the murderer has been legally identified and found guilty, underscoring the swift and decisive nature of justice for premeditated murder.
Literary Devices
The passage employs several potent literary devices to convey its message with clarity and force. Contrast is a primary device, sharply distinguishing premeditated murder from unintentional homicide, a distinction central to the entire chapter. While Cities of Refuge are provided for the latter, no such mercy is extended to the former, highlighting the severity of intentional malice. The consistent use of precise legal language throughout the verse, with stipulations such as "in enmity," "smite him with his hand," "surely be put to death," and "revenger of blood," creates an authoritative and unambiguous tone, reinforcing the divine origin and immutable nature of the law. The repetition of key terms like "murderer" and the emphasis on "death" underscore the gravity of the offense and the certainty of its consequence. Furthermore, the explicit naming of the "revenger of blood" serves as a form of personification, giving agency to the abstract concept of justice and making its execution tangible and immediate within the community.
Theological and Thematic Connections
Numbers 35:21 stands as a profound testament to God's unwavering commitment to justice and the sanctity of human life. It reveals a divine abhorrence for the shedding of innocent blood, particularly when motivated by malice. This law reflects God's own righteous character, demanding that the defilement caused by murder be cleansed through a proportionate response, thereby maintaining the moral purity of the land and the covenant community. It underscores that human life, created in the image of God, possesses inherent value that must be protected, and its intentional destruction is an affront to the Creator Himself, necessitating divine retribution. The detailed legal provisions, including the role of the go'el hadam, demonstrate God's meticulous concern for order, justice, and the proper administration of judgment within His people.
Reflection and Application
Numbers 35:21, though part of an ancient legal code, offers timeless principles for reflection and application in contemporary life. It compels us to confront the profound value God places on human life, reminding us that every individual bears the imago Dei. This should foster in us a deep respect for life, from conception to natural death, and a fervent opposition to any act that diminishes or unjustly takes it. Furthermore, the emphasis on "enmity" challenges us to examine the state of our own hearts. While we may not commit physical murder, the New Testament teaches that hatred is the spiritual root of murder, demonstrating that God's concern extends beyond outward actions to the inner disposition. This verse calls us to cultivate hearts of love, forgiveness, and reconciliation, actively rooting out bitterness, resentment, and animosity. It also reminds us of the necessity of justice in society, advocating for systems that uphold accountability for grave offenses and protect the vulnerable, reflecting God's own righteous character in our communities.
Questions for Reflection
FAQ
What is the primary distinction between Numbers 35:21 and the purpose of the Cities of Refuge?
The primary distinction lies in the perpetrator's intent. Numbers 35:21 addresses premeditated murder, where the act is committed "in enmity" (with hostile intent or hatred). For such a crime, the law unequivocally mandates the death penalty, and no refuge is permitted. In contrast, the Cities of Refuge, as described in Numbers 35:9-15, were established specifically for individuals who had accidentally or unintentionally caused another's death (manslaughter). These cities provided a sanctuary from the "revenger of blood" until the case could be properly adjudicated, ensuring that accidental killers were protected from immediate, unregulated vengeance, while intentional murderers faced swift and certain execution. The law thus makes a critical moral and legal differentiation based on the state of the killer's heart and mind.
Who was the "revenger of blood" and what was their role?
The "revenger of blood" (Hebrew: go'el hadam) was typically the nearest male relative of the deceased. Their role was not merely one of personal vengeance but a divinely sanctioned legal and communal duty within ancient Israelite society. As outlined in Numbers 35:19, their specific mandate was to execute the convicted murderer of their kinsman. This role was crucial for upholding justice, ensuring that the shedding of innocent blood was not left unpunished, which would otherwise defile the land (Numbers 35:33). The go'el hadam acted as an agent of the community's justice system, carrying out the death penalty as prescribed by God's law for intentional murder, thereby restoring order and purity to the land and the covenant community.
Christ-Centered Fulfillment
Numbers 35:21, with its stark decree against premeditated murder and the role of the "revenger of blood," finds profound Christ-centered fulfillment not in the perpetuation of blood vengeance, but in the ultimate demonstration of God's justice and mercy through Jesus Christ. The law's emphasis on the sanctity of life and the severe consequences for intentional murder underscores the gravity of sin, particularly the hatred that lies at its root, as Jesus himself taught in Matthew 5:21-22. Christ, the innocent Lamb of God (John 1:29), became the ultimate victim of human "enmity," unjustly slain, yet His death was not an act of vengeance but a redemptive sacrifice that satisfied divine justice for all sin. He is the true Go'el, the Kinsman-Redeemer, who not only avenges the blood of the innocent by conquering sin and death but also redeems those who were once enslaved by the very "enmity" that leads to spiritual death (Ephesians 2:1-5). Through His atoning blood, the defilement of sin is cleansed, not by the execution of a murderer, but by the offer of forgiveness and new life to all who believe, demonstrating a justice that both condemns sin and mercifully redeems the sinner (Romans 3:23-26). Ultimately, Christ is the perfect Judge who will execute final, righteous judgment, ensuring that all injustice is ultimately set right, fulfilling the spirit of the law's demand for ultimate accountability (Revelation 20:11-15).