Numbers 35:23

KJV

Or with any stone, wherewith a man may die, seeing [him] not, and cast [it] upon him, that he die, and [was] not his enemy, neither sought his harm:

KJV (with Strong's)

Or with any stone {H68}, wherewith a man may die {H4191}, seeing {H7200} him not {H3808}, and cast {H5307} it upon him, that he die {H4191}, and was not his enemy {H341}, neither sought {H1245} his harm {H7451}:

Complete Jewish Bible

or, without seeing him, being his enemy or seeking to harm him, he throws a stone big enough to cause death; and the person dies.

Berean Standard Bible

or without looking drops a heavy stone that kills him, but he was not an enemy and did not intend to harm him,

American Standard Version

or with any stone, whereby a man may die, seeing him not, and cast it upon him, so that he died, and he was not his enemy, neither sought his harm;

Commentary

### SUMMARY
Numbers 35:23 meticulously delineates a specific scenario of unintentional homicide within the ancient Israelite legal framework for the cities of refuge. This verse describes a death caused by an object, such as a stone, where the perpetrator acted without seeing the victim, and crucially, harbored no prior enmity or malicious intent towards the deceased. It profoundly underscores the divine imperative to distinguish between premeditated murder and accidental death, ensuring that justice was tempered with mercy and that those without malice were protected from the immediate, often impulsive, vengeance of the "avenger of blood."

### CONTEXT
* **Literary Context:** Numbers 35:23 is strategically placed within a comprehensive legal exposition (Numbers 35:9-34) detailing the establishment and function of the six cities of refuge. This passage immediately follows the foundational declaration of these cities' purpose (Numbers 35:9-15) and a series of explicit examples defining premeditated murder, which unequivocally warranted the death penalty (Numbers 35:16-21). Verses 22-23 then pivot sharply to articulate the conditions for unintentional homicide, drawing a stark contrast with the malicious acts previously described. The subsequent verses (Numbers 35:24-28) meticulously outline the judicial process within the city of refuge, including the critical role of the congregation in adjudicating the case and the unique condition for the manslayer's release—the death of the current high priest. The chapter culminates by powerfully reinforcing the sanctity of human life and the land itself, which must not be defiled by the shedding of innocent blood (Numbers 35:33-34).
* **Historical & Cultural Context:** In the ancient Near East, including early Israel, the concept of blood vengeance (often referred to as *lex talionis* or "law of retaliation") was a deeply ingrained social and legal norm. This system empowered a close family member, known as the "avenger of blood" (*go'el haddam*), with the solemn right and duty to avenge the death of a relative. While this practice aimed to ensure accountability and deter crime, it frequently led to escalating cycles of violence and, critically, lacked a mechanism to differentiate between intentional and accidental killings. God's institution of the cities of refuge, as comprehensively detailed in [Numbers 35](/numbers/35 "Numbers 35 - Cities of Refuge and Justice"), represented a revolutionary legal innovation. It introduced a formal judicial process that injected nuance, due process, and divine oversight into the system, thereby mitigating the potential for unjust retribution. The strategic placement of these cities—three on each side of the Jordan River—ensured accessibility for all Israelites, reflecting God's equitable concern for justice and order throughout the land.
* **Key Themes:** This verse, as an integral component of the broader legislation concerning cities of refuge, illuminates several profound theological and narrative themes. Firstly, **Divine Justice and Equity** are paramount; God's law is meticulously designed to be fair and discerning, looking beyond mere outcome to ascertain the intent of the heart. This legal distinction protects the innocent from wrongful retribution while ensuring the truly guilty face appropriate consequences, echoing similar principles found in [Exodus 21:12-14](/exodus/21-12-14 "Exodus 21:12-14 - Laws of Homicide and Manslaughter"). Secondly, the **Sanctity of Human Life** is profoundly emphasized. Even an unintentional death is treated with the utmost seriousness, necessitating a formal legal process and a period of confinement in the city of refuge until the death of the high priest, as explicitly outlined in [Numbers 35:28](/numbers/35-28 "Numbers 35:28 - Release upon the Death of the High Priest"). This underscores that all human life is inherently precious and sacred in God's sight. Thirdly, the **Absence of Malice** serves as the defining characteristic of unintentional homicide. The repeated emphasis on "not his enemy, neither sought his harm" is foundational, demonstrating that the heart's intent is a primary factor in God's jurisprudence, a principle consistently woven throughout the Mosaic Law and the prophetic tradition, reflecting God's perfect knowledge of the human heart.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **not (Hebrew, _lôʼ_):** This primitive particle (H3808) serves as a simple or absolute negation, appearing three times in this verse ("seeing him not," "not his enemy," "neither sought his harm"). Its repeated use is crucial, establishing the complete absence of intent, awareness, or animosity on the part of the manslayer. It unequivocally distinguishes the act from premeditated murder by negating any element of deliberation or malice, thereby qualifying the perpetrator for the protection of the city of refuge.
* **enemy (Hebrew, _ʼôyêb'_):** Derived from the root meaning "to hate," this active participle (H341) refers to an adversary or foe. The phrase "not his enemy" (וְלֹא אֹיֵב לוֹ) is a definitive criterion, explicitly stating that there was no pre-existing hostile relationship or personal animosity between the manslayer and the victim. This absence of prior ill will is a cornerstone for classifying the death as unintentional, removing any suspicion of a planned attack or vendetta.
* **sought (Hebrew, _bâqash'_):** This primitive root (H1245) means "to search out," "to strive after," or "to desire." In the context of "neither sought his harm" (וְלֹא בִקֵּשׁ רָעָתוֹ), it signifies the complete lack of any deliberate effort, plan, or desire to inflict injury or evil (H7451, _raʻ_). This phrase, coupled with "not his enemy," provides a comprehensive legal and moral declaration that the act was entirely accidental, devoid of any malevolent intention or design against the victim.

#### Verse Breakdown
* **"Or with any stone, wherewith a man may die":** This opening clause specifies the lethal potential of the object involved. It highlights that the implement, though perhaps common, was capable of causing death, acknowledging the grave outcome even if the act was unintended. This sets the stage for the seriousness of the event.
* **"seeing [him] not":** This is the pivotal phrase that establishes the accidental nature of the event. It indicates that the perpetrator was unaware of the victim's presence or location, meaning the throw or action was not aimed or directed at a person. This crucial detail negates any possibility of intentional targeting or premeditation, transforming the act from a deliberate assault into a tragic mishap.
* **"and cast [it] upon him, that he die":** This segment describes the direct physical action and its fatal consequence. The stone was thrown, it struck the individual, and death ensued. This part of the verse simply states the factual chain of events, leading to the ultimate outcome, without yet assigning moral culpability.
* **"and [was] not his enemy, neither sought his harm":** This final, crucial clause provides the definitive legal and moral justification for classifying the act as unintentional homicide rather than murder. It explicitly states the absence of any prior animosity ("not his enemy") and the complete lack of malicious intent ("neither sought his harm"). This dual negation is the defining characteristic that unequivocally separates a person deserving of refuge from a murderer, emphasizing the critical role of intent in God's jurisprudence.

#### Literary Devices
Numbers 35:23 employs several literary devices to convey its precise legal and moral distinctions. The primary device is **Casuistry**, as the verse presents a specific case law ("If... then...") within a broader legal code. This detailed, hypothetical scenario allows for clear application of the law to real-life situations, providing specific criteria for judgment. There is also a strong use of **Contrast**, implicitly setting this scenario of unintentional death apart from the preceding descriptions of premeditated murder (Numbers 35:16-21). This juxtaposition highlights the nuanced nature of divine justice. Furthermore, the repeated negative phrasing, "seeing him not," "not his enemy," and "neither sought his harm," functions as a powerful form of **Emphasis** or **Negation for Clarification**. This repetition underscores the absolute absence of malice, ill will, or premeditation, ensuring that the core distinction between accidental and intentional killing is unequivocally understood and legally binding.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 35:23, in its meticulous distinction between intentional and unintentional killing, reveals profound theological truths about God's character and His design for human society. It demonstrates that divine justice is not merely retributive but also discerning, seeking to understand the intent of the heart alongside the outcome of actions. This nuanced approach reflects God's compassion and His desire for a just society where the innocent are protected and the guilty are held accountable according to their true culpability. The provision of cities of refuge underscores God's mercy, offering a sanctuary for those who, through tragic accident, found themselves in a perilous situation, thereby preventing cycles of unchecked vengeance and upholding the sanctity of life even in its unintentional termination. This commitment to justice tempered with mercy sets God's law apart from many contemporary ancient Near Eastern legal codes.
* [Deuteronomy 19:4-5](/deuteronomy/19-4-5 "Deuteronomy 19:4-5 - Laws for Accidental Homicide")
* [Exodus 21:12-14](/exodus/21-12-14 "Exodus 21:12-14 - Distinction Between Murder and Manslaughter")
* [Joshua 20:1-6](/joshua/20-1-6 "Joshua 20:1-6 - Establishment and Purpose of Cities of Refuge")

### REFLECTION AND APPLICATION
The ancient law concerning unintentional homicide, as articulated in Numbers 35:23, offers timeless principles for reflection and application in our contemporary lives. It challenges us to cultivate a nuanced understanding of justice, one that looks beyond immediate outcomes to discern the underlying intent and circumstances of actions. In a world quick to condemn and assign blame, this verse calls us to practice discernment and extend grace, recognizing that not every negative outcome is born of malice. It reminds us of the profound value God places on human life, even in its accidental loss, prompting us to consider our own responsibility in preventing harm and promoting safety in our communities. Furthermore, it encourages us to be advocates for fair processes and due diligence, ensuring that individuals are judged justly and that systems are in place to protect the vulnerable from unwarranted retribution. Ultimately, it invites us to reflect God’s character of both righteousness and compassion in our interactions and societal structures, fostering environments where truth, mercy, and justice can flourish.

#### Questions for Reflection
* **How does the emphasis on "not his enemy, neither sought his harm" challenge our natural tendency to quickly judge others based solely on the outcome of their actions?**
* **In what ways can we, as individuals and communities, create "cities of refuge" or safe spaces where people can find protection and fair hearing when they have caused unintentional harm or offense?**
* **What does the careful distinction between intentional and unintentional acts teach us about God's character and His expectations for human justice?**
* **How might understanding the concept of unintentional harm improve our communication and conflict resolution in personal relationships, fostering empathy and understanding?**

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

Answer: The cities of refuge served as vital sanctuaries for individuals who had accidentally caused the death of another person. Their primary purpose was to provide a crucial legal framework that meticulously distinguished between premeditated murder and unintentional homicide. Prior to these divine laws, the "avenger of blood" (a close relative of the deceased) possessed the right and social duty to exact immediate retribution. The cities of refuge offered a safe haven where the manslayer could flee and await a fair trial by the community elders. If found innocent of malicious intent, they would remain in the designated city until the death of the current high priest, thereby being protected from the avenger of blood and ensuring that justice was served without undue vengeance or cycles of violence. This innovative system upheld the sanctity of life while also providing a pathway for mercy and due process. You can read more about their establishment and purpose in [Numbers 35:9-15](/numbers/35-9-15 "Numbers 35:9-15 - The Purpose of Cities of Refuge").

### CHRIST-CENTERED FULFILLMENT
Numbers 35:23, with its compassionate provision for refuge for the unintentional manslayer, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. Just as the cities of refuge offered a tangible sanctuary from the avenger of blood, Christ is our supreme and eternal refuge from the ultimate avenger—divine justice against sin. Humanity, in its fallen state, is often guilty of "unintentional" offenses against God, committed in ignorance or spiritual blindness before conversion, much like the manslayer who "seeing [him] not" caused death. The Mosaic Law, including the meticulous distinctions found in [Numbers 35](/numbers/35 "Numbers 35 - Cities of Refuge and Justice"), reveals the universal seriousness of all sin, even that committed unknowingly. Yet, Christ, through His atoning sacrifice on the cross, became the High Priest whose death secures our release, not merely from a temporal city of refuge, but from the eternal condemnation of sin and death (cf. [Hebrews 9:11-15](/hebrews/9-11-15 "Hebrews 9:11-15 - Christ, Our High Priest and His Sacrifice")). He is the 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")), offering a permanent sanctuary for all who flee to Him in faith. His intercession for those who "know not what they do" ([Luke 23:34](/luke/23-34 "Luke 23:34 - Jesus' Prayer on the Cross")) perfectly embodies the spirit of grace and discernment found in the refuge laws, extending mercy even to those who acted with the gravest of spiritual ignorance. In Christ, we find true and eternal safety, a refuge from divine judgment and a path to reconciliation with God, made possible by His perfect life, atoning death, and glorious resurrection.

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.