Numbers 35:21

KJV

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.

KJV (with Strong's)

Or in enmity {H342} smite {H5221} him with his hand {H3027}, that he die {H4191}: he that smote {H5221} him shall surely {H4191} be put to death {H4191}; for he is a murderer {H7523}: the revenger {H1350} of blood {H1818} shall slay {H4191} the murderer {H7523}, when he meeteth {H6293} 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.

Commentary

### SUMMARY
Numbers 35:21 unequivocally mandates the death penalty for premeditated murder, distinguishing it sharply from accidental killing. It specifies that if an individual, driven by "enmity" or hostile intent, strikes another with their hand resulting in death, the perpetrator is to be definitively identified as a murderer and executed. This divine decree entrusts 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 positioned within a broader legal framework (Numbers 35:9-34) that meticulously outlines the establishment and function of the Cities of Refuge. The preceding verses (Numbers 35:9-20) detail the provisions for those who commit unintentional homicide, offering them a sanctuary from the "revenger of blood" until their case could be fairly adjudicated by the community elders. This verse, however, serves as a stark counterpoint, explicitly addressing cases of premeditated murder. It delineates 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 passage culminates with a strong emphasis on the defilement of the land by innocent blood and the necessity of capital punishment to cleanse it (Numbers 35:33-34).

* **Historical & Cultural Context:** In ancient Israel, as in many Near Eastern societies, blood vengeance was a deeply ingrained cultural practice. However, the Mosaic Law, as presented in Numbers 35, significantly regulated and moralized this custom. While the "revenger of blood" (the _go'el hadam_) was empowered to execute justice, this was not a license for unregulated personal vendetta. Instead, it was a divinely sanctioned role, operating within a legal framework that required a formal judgment process, particularly in cases involving the Cities of Refuge. The concept of "enmity" (שִׂנְאָה, _sin'ah_) was crucial, as it established the malicious intent necessary to distinguish murder from manslaughter, a distinction often absent or less refined in surrounding 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 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 Pentateuch. Foremost is the **sanctity of human life**, reiterating the divine decree first articulated in [Genesis 9:6](/genesis/9-6 "Genesis 9:6 - The Mandate for Capital Punishment") 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](/exodus/21-23 "Exodus 21:23 - Life for Life"). 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 ([Numbers 35:33](/numbers/35-33 "Numbers 35:33 - Blood Defiles the Land")). 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
* **Enmity (Hebrew, _sin'ah'_):** The Hebrew word שִׂנְאָה (_sin'ah_) denotes deep-seated hatred, hostility, or animosity. Its inclusion in this verse is pivotal, as it establishes the malicious intent behind the 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 _sin'ah_ transforms the act from manslaughter into premeditated murder, warranting the most severe penalty.
* **Murderer (Hebrew, _rotseakh'_):** The term רֹצֵחַ (_rotseakh_) specifically refers to a killer or slayer, often with the connotation of one who has shed blood unlawfully. 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. The law unequivocally labels the one who acts "in enmity" as a _rotseakh_, thereby stripping away any possibility of leniency or sanctuary.
* **Revenger of Blood (Hebrew, _go'el hadam'_):** This phrase, גֹּאֵל הַדָּם (_go'el hadam_), literally translates to "redeemer of blood" or "kinsman avenger." The _go'el_ was a significant figure in Israelite society, serving as a kinsman-redeemer with various responsibilities, including redeeming property, protecting family honor, and, in this specific context, avenging the blood 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 sets the condition 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 repetition of "surely be put to death" (מוֹת יוּמָת, _mot yumath_) emphasizes 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" (_rotseakh_). 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 the agent and 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 use of **legal language** throughout the verse, with precise stipulations ("in enmity," "smite him with his hand," "surely be put to death," "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.

* [Genesis 9:6](/genesis/9-6 "Genesis 9:6 - The Mandate for Capital Punishment")
* [Exodus 21:12-14](/exodus/21-12-14 "Exodus 21:12-14 - Laws Concerning Murder and Manslaughter")
* [Deuteronomy 19:11-13](/deuteronomy/19-11-13 "Deuteronomy 19:11-13 - The Law for Intentional Murder")

### 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
* **How does the emphasis on "enmity" in this verse challenge my understanding of sin, particularly in relation to my thoughts and attitudes towards others?**
* **In what ways can I, as an individual and as part of a community, uphold the sanctity of human life in a world that often devalues it?**
* **What is my responsibility in promoting justice and accountability in society, even when the specific legal mechanisms differ from ancient Israel?**
* **How does the concept of "defiling the land" with innocent blood inform my perspective on societal injustices and their spiritual implications?**

### FAQ

**What is the primary distinction between Numbers 35:21 and the purpose of the Cities of Refuge?**

Answer: 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](/numbers/35-9-15 "Numbers 35:9-15 - Establishment of the Cities of Refuge"), 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?**

Answer: 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](/numbers/35-19 "Numbers 35:19 - The Role of the Revenger of Blood"), 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](/numbers/35-33 "Numbers 35:33 - Blood Defiles the Land")). 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](/matthew/5-21-22 "Matthew 5:21-22 - Anger as Murder"). Christ, the innocent Lamb of God ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), 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](/ephesians/2-1-5 "Ephesians 2:1-5 - Dead in Sins, Made Alive in Christ")). 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](/romans/3-23-26 "Romans 3:23-26 - Righteousness Through Faith")). 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](/rev/20-11-15 "Revelation 20:11-15 - The Great White Throne Judgment")).

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.