Numbers 35:28

KJV

Because he should have remained in the city of his refuge until the death of the high priest: but after the death of the high priest the slayer shall return into the land of his possession.

KJV (with Strong's)

Because he should have remained {H3427} in the city {H5892} of his refuge {H4733} until the death {H4194} of the high {H1419} priest {H3548}: but after {H310} the death {H4194} of the high {H1419} priest {H3548} the slayer {H7523} shall return {H7725} into the land {H776} of his possession {H272}.

Complete Jewish Bible

because he must stay in his city of refuge until the death of the cohen hagadol. But after the death of the cohen hagadol the killer may return to the land he owns.

Berean Standard Bible

because the manslayer must remain in his city of refuge until the death of the high priest. Only after the death of the high priest may he return to the land he owns.

American Standard Version

because he should have remained in his city of refuge until the death of the high priest: but after the death of the high priest the manslayer shall return into the land of his possession.

Commentary

### SUMMARY
Numbers 35:28 delineates a pivotal legal provision within ancient Israel's justice system regarding unintentional homicide. It stipulates that an individual who has accidentally caused another's death must reside within a designated City of Refuge until the death of the reigning High Priest. This unique requirement served as a divinely ordained consequence and a symbolic act of atonement, upon the fulfillment of which the unintentional slayer was permitted to return to their ancestral land and reclaim their possessions, thereby illustrating God's intricate balance of justice, mercy, and the profound sanctity of human life.

### CONTEXT
* **Literary Context:** Numbers 35 is primarily a legislative chapter, detailing the allocation of cities to the Levites and establishing the intricate laws concerning homicide, particularly the provision for Cities of Refuge. Verses 9-28 specifically outline the purpose and function of these cities, meticulously distinguishing between premeditated murder (punishable by death, as seen in [Numbers 35:16-21](/numbers/35-16-21 "Numbers 35:16-21 - Laws for Intentional Murder")) and unintentional killing. Our verse, Numbers 35:28, serves as the culminating point of the legal framework for the unintentional slayer, defining the precise condition for their release from enforced exile within the City of Refuge. This follows the detailed instructions for the selection and purpose of the cities themselves, as laid out in [Numbers 35:9-15](/numbers/35-9-15 "Numbers 35:9-15 - Establishment of Cities of Refuge"). The entire chapter, therefore, underscores the gravity of bloodshed and the divine provision for both justice and mercy within the covenant community in the promised land.

* **Historical & Cultural Context:** In the broader ancient Near East, the concept of blood vengeance was pervasive, where a victim's family member (known in Hebrew as the _go'el haddam_, "avenger of blood") possessed the right and social obligation to exact retribution for a killing. Israel's legal system, however, introduced a revolutionary nuance by clearly distinguishing between intentional murder and accidental death—a distinction often absent or less defined in surrounding cultures. The Cities of Refuge (six in total, three on each side of the Jordan River, as described in [Joshua 20](/joshua/20 "Joshua 20 - Cities of Refuge Designated")) provided a divinely ordained sanctuary, protecting the unintentional killer from immediate retribution until a fair trial could be held at the city gate. The High Priest held the highest spiritual office in Israel, serving as the chief mediator between God and the people, performing critical atonement rituals, especially on the Day of Atonement ([Leviticus 16](/leviticus/16 "Leviticus 16 - The Day of Atonement")). His death was a monumental event for the nation, signifying a pivotal moment in the spiritual life and leadership of the community.

* **Key Themes:** This verse, situated within the broader context of Numbers 35, contributes to several profound theological and narrative themes. Firstly, it exemplifies God's **justice tempered with mercy**, providing a legal pathway for accidental killers to avoid unjust execution while still acknowledging the sanctity of the life taken and the defilement of the land. Secondly, it highlights the **sanctity of human life**; even unintentional bloodshed defiled the land and required a significant, divinely ordained response, as powerfully emphasized in [Numbers 35:33-34](/numbers/35-33-34 "Numbers 35:33-34 - Land Defiled by Blood"). Thirdly, the unique role of the High Priest's death points to the theme of **atonement and substitution**. His death, a significant national event, symbolically covered the unintentional shedding of blood, allowing the manslayer's release. This unique provision foreshadows a greater, ultimate atonement. Finally, the system demonstrates God's commitment to **divine order and provision**, establishing clear laws to maintain social harmony and ensure a measure of equity for all within the covenant community, ensuring that the land of Israel remained holy and undefiled.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Slayer (Hebrew, _râtsach'_):** H7523. This primitive root properly means "to dash in pieces" or "to kill (a human being)," especially to "murder." However, in the specific legal context of Numbers 35, it refers to the individual who has caused death without premeditation, malice, or intent. The surrounding legal framework meticulously distinguishes this _râtsach_ (unintentional killer) from a willful murderer, granting them the protection of the City of Refuge. This distinction is crucial for understanding the nuanced application of justice in Israelite law, where intent was a key factor in determining culpability and consequence.
* **Remained (Hebrew, _yâshab'_):** H3427. This primitive root means "to sit down," and by implication, "to dwell" or "to remain." In this verse, it emphasizes the mandatory nature of the manslayer's stay within the City of Refuge. It signifies a period of enforced residence or confinement, not a voluntary retreat. The manslayer was required to _abide_ in the city, indicating a state of being settled there until the specified condition for release was met.
* **High Priest (Hebrew, _kôhên'_ and _gâdôwl'_):** H3548 (_kôhên_) and H1419 (_gâdôwl_). The term _kôhên_ refers to "one officiating, a priest," while _gâdôwl_ means "great" or "high." Together, _hakkohen haggadol_ (the High Priest) signifies the chief spiritual leader of Israel, the head of the Aaronic priesthood. He was responsible for mediating between God and the people, performing the most sacred rituals, including those on the Day of Atonement. His death was a national event, marking a significant transition in spiritual leadership and, as this verse shows, also serving a unique legal and symbolic function related to the Cities of Refuge.

#### Verse Breakdown
* **"Because he should have remained in the city of his refuge":** This clause establishes the mandatory nature of the unintentional slayer's confinement. It underscores that fleeing to and staying within a designated City of Refuge was not an option but a divinely ordained requirement for their protection from the "avenger of blood" and as a consequence for their action, however unintentional. Their presence in the city was a form of temporary exile or confinement, a necessary consequence for the taking of a human life.
* **"until the death of the high priest":** This is the pivotal condition for release from the City of Refuge. The duration of the manslayer's exile was not fixed by a specific period of time but by a momentous, divinely appointed event: the death of the High Priest who was in office at the time of the accidental killing. This unique stipulation highlights the High Priest's profound symbolic and spiritual significance in the nation's life and legal system, linking his life and death to the atonement for unintentional bloodshed and the purification of the land.
* **"but after the death of the high priest":** This phrase marks the precise turning point, signifying the fulfillment of the condition for release. Once the High Priest died, the legal obligation for the manslayer to remain confined within the City of Refuge was definitively lifted, opening the way for their return to their former life. This transition emphasizes the finality and efficacy of the High Priest's death in this legal context.
* **"the slayer shall return into the land of his possession":** This final clause describes the ultimate outcome of the High Priest's death. The unintentional killer was permitted to leave the City of Refuge and return to their original tribal inheritance and family. This restoration to their land and community signifies a full release from the legal consequence of their act, allowing them to resume a normal life within Israel, free from the threat of the avenger of blood.

#### Literary Devices
Numbers 35:28 employs several literary devices to convey its profound legal and theological weight. **Legal Language** is paramount, characterized by its precise, prescriptive phrasing that unequivocally defines conditions and consequences. The verse is a clear example of **casuistic law**, stating a specific condition ("until the death of the high priest") and its resulting outcome ("the slayer shall return"), ensuring clarity and unambiguous application of justice. Furthermore, there is profound **Symbolism** embedded in the High Priest's death. His passing, a significant event for the entire nation, transcends mere temporal measurement, serving as a symbolic act of atonement or covering for the unintentional shedding of blood. This symbolic connection elevates the legal provision to a theological statement about the sacredness of life and the need for divine intervention in human sin and error. The verse also contains elements of **Foreshadowing**, subtly pointing to a greater, ultimate atonement. The release of the manslayer through the death of a mediator (the High Priest) prefigures the release from spiritual exile and the consequences of sin through the death of the ultimate High Priest, Jesus Christ.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 35:28 profoundly illustrates the tension and harmony between divine justice and mercy. God's law, while upholding the sanctity of human life and requiring a consequence for bloodshed, even unintentional, simultaneously provides a pathway for protection and eventual restoration. The unique role of the High Priest's death as the trigger for release underscores a deep theological truth: that a life (the High Priest's) could, in a symbolic sense, atone for the unintentional taking of another's life, thereby purifying the land and allowing for reconciliation. This complex system was not merely about legal precedent but about revealing God's character as both righteous judge and compassionate provider, always seeking to restore and redeem within the boundaries of His holy standards, even when human actions lead to unintended tragic outcomes.

* [Deuteronomy 19:1-13](/deuteronomy/19-1-13 "Deuteronomy 19:1-13 - Laws Concerning Cities of Refuge")
* [Joshua 20:1-9](/joshua/20-1-9 "Joshua 20:1-9 - Designation and Purpose of Cities of Refuge")
* [Hebrews 9:11-12](/hebrews/9-11-12 "Hebrews 9:11-12 - Christ, Our High Priest and His Sacrifice")

### REFLECTION AND APPLICATION
The ancient provision of Cities of Refuge, culminating in the release triggered by the High Priest's death, offers profound spiritual lessons for believers today. It reminds us that while sin, even unintentional, has real consequences and defiles, God in His mercy always provides a way of escape and eventual restoration. We are all, in a spiritual sense, "manslayers" in our fallen state, having contributed to the brokenness of the world and deserving of judgment. Yet, God has provided a "refuge" in Christ, a sanctuary where we can flee from the just wrath against sin. Our "release" from the exile of sin and spiritual death is not contingent on our own merits or a fixed period of penance, but on the death of our ultimate High Priest. This should inspire deep gratitude and a profound sense of security, knowing that our freedom is secured by a sacrifice far greater than any symbolic act. It calls us to embrace the sanctuary Christ offers, to live in the freedom His death purchased, and to extend mercy to others as we have received it.

#### Questions for Reflection
* **How does the concept of the City of Refuge challenge our modern understanding of justice and punishment, particularly regarding intent versus outcome?**
* **In what ways do we, as believers, find "refuge" in Christ from the consequences of our spiritual failings and sins?**
* **What does the High Priest's death, as a trigger for release, teach us about the nature of atonement and the cost of true freedom?**
* **How can we apply the principle of God's balanced justice and mercy in our own lives and interactions with others, especially concerning forgiveness and restoration?**

### FAQ

**Why was the death of the High Priest the specific event that released the manslayer?**

Answer: The death of the High Priest was a highly significant event in ancient Israel, marking a major transition in the nation's spiritual leadership. The High Priest served as the chief mediator between God and the people, bearing their sins and performing critical atonement rituals, particularly on the Day of Atonement ([Leviticus 16:30](/leviticus/16-30 "Leviticus 16:30 - Atonement on the Day of Atonement")). His death was seen as a national act of atonement, symbolically covering the unintentional shedding of blood and purifying the land from the defilement caused by it. It underscored the gravity of taking a human life, even accidentally, requiring a profound, divinely ordained event for release, rather than a mere passage of time. This unique provision emphasized the High Priest's role as a representative figure, whose life and death were intrinsically linked to the spiritual well-being and legal standing of the entire community, providing a symbolic "covering" for the accidental death.

**What was the difference between murder and manslaughter in Israelite law?**

Answer: Israelite law, as meticulously detailed in Numbers 35, made a clear and critical distinction between premeditated murder and unintentional killing (manslaughter). Premeditated murder, characterized by malice, lying in wait, or using a weapon with clear intent to kill ([Numbers 35:16-21](/numbers/35-16-21 "Numbers 35:16-21 - Laws for Intentional Murder")), was punishable by death, with no provision for refuge or ransom. The "avenger of blood" was obligated to execute the murderer. In stark contrast, unintentional killing occurred without malice or forethought, such as an axe head flying off while chopping wood ([Deuteronomy 19:5](/deuteronomy/19-5 "Deuteronomy 19:5 - Example of Unintentional Killing")). For such cases, the Cities of Refuge were provided as a sanctuary, protecting the unintentional slayer from the avenger of blood until the High Priest's death allowed their release. This distinction highlights God's nuanced approach to justice, carefully considering the intent behind the action.

### CHRIST-CENTERED FULFILLMENT
Numbers 35:28, with its unique provision for the manslayer's release upon the death of the High Priest, finds its ultimate and perfect fulfillment in Jesus Christ. The Cities of Refuge, though physical sanctuaries, served as powerful types pointing to the spiritual refuge found in Christ. Just as the unintentional slayer fled to a city for protection from the avenger of blood, so too do believers flee to Jesus, our [ultimate sanctuary and hope](/hebrews/6-18 "Hebrews 6:18 - Hope in Christ, Our Refuge"), from the just condemnation of sin and spiritual death. More profoundly, the death of the High Priest in the Old Testament system foreshadows the once-for-all sacrificial death of Jesus, our [Great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest"). His death on the cross was not merely symbolic but a real, substitutionary atonement, effectively taking away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Through His perfect sacrifice, we are not just temporarily protected but eternally released from the exile of sin and the power of death, gaining full access to our spiritual inheritance and reconciliation with God ([Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Jesus' death, unlike that of the Aaronic priests, was a perfect, sufficient, and eternal act, providing complete and lasting freedom for all who take refuge in Him, allowing us to return to our true "possession" in God's kingdom.

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

Hebrews 10:39

But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

Hebrews 6:4

For [it is] impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

Hebrews 6:8

But that which beareth thorns and briers [is] rejected, and [is] nigh unto cursing; whose end [is] to be burned.

Hebrews 3:14

For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

Hebrews 9:11

But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

Hebrews 9:12

Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us].

Acts 27:31

Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.