from קָלַט in the sense of taking in; an asylum (as a receptacle); refuge.
Transliteration:miqlâṭ
Pronunciation:mik-lawt'
Detailed Word Study
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### Core Meaning & Semantic Range
The Hebrew word miqlâṭ (מִקְלָט, `{{H4733}}`) is derived from the verbal root qālaṭ (קָלַט), which carries the core meaning of "to take in," "to receive," or "to gather." As a noun, miqlâṭ therefore signifies a place that "takes in" or "receives" individuals, particularly those in need of protection. Its primary semantic range is "asylum" or "refuge." Crucially, in its biblical usage, it refers specifically to the divinely ordained "cities of refuge," designated places of safety for those who had committed unintentional manslaughter, providing protection from the avenger of blood. It is not a general term for shelter but a technical term for a specific legal and theological institution.
### Biblical Occurrences & Contextual Analysis
The term miqlâṭ (`{{H4733}}`) appears 20 times in the Hebrew Bible, exclusively within the Pentateuch and the book of Joshua. Its usage is consistently and singularly tied to the concept of the "cities of refuge" (‘ārê miqlâṭ).
* **Numbers 35:6-34**: This foundational passage establishes the divine command to set aside six cities as cities of refuge. The purpose is explicitly stated: to provide a place for the unintentional slayer to flee from the avenger of blood (e.g., [[Numbers 35:6]], [[Numbers 35:11]], [[Numbers 35:12]], [[Numbers 35:13]], [[Numbers 35:14]], [[Numbers 35:15]], [[Numbers 35:25]], [[Numbers 35:26]], [[Numbers 35:27]], [[Numbers 35:28]], [[Numbers 35:32]]). The text outlines the legal procedures, distinguishing between intentional murder and unintentional killing, and specifies that the slayer must remain in the city until the death of the high priest. The context emphasizes the sanctity of human life and the need to prevent the defilement of the land by innocent blood.
* **Deuteronomy 19:2-9**: Moses reiterates the command concerning the cities of refuge, emphasizing their accessibility and purpose (e.g., [[Deuteronomy 19:2]], [[Deuteronomy 19:3]], [[Deuteronomy 19:7]], [[Deuteronomy 19:9]]). This passage highlights God's concern for justice and the protection of the innocent. The provision for adding more cities if God expands Israel's territory demonstrates foresight and the enduring nature of this divine ordinance.
* **Joshua 20:2-9**: Following the conquest of Canaan, Joshua implements the divine command, designating the specific cities of refuge (e.g., [[Joshua 20:2]], [[Joshua 20:3]], [[Joshua 20:6]], [[Joshua 20:7]], [[Joshua 20:8]], [[Joshua 20:9]]). These include Kadesh in Galilee, Shechem in Ephraim, Kiriath-arba (Hebron) in Judah, Bezer in Reuben, Ramoth in Gilead in Gad, and Golan in Manasseh. This fulfillment underscores Israel's obedience to God's law and the practical establishment of His just legal system within the promised land.
The consistent and precise usage of miqlâṭ across these books underscores its specific institutional meaning and its vital role in the Mosaic Law.
### Related Words & Concepts
* **qālaṭ (קָלַט)**: The verbal root from which miqlâṭ is derived, meaning "to take in," "to receive," or "to gather." This root emphasizes the active function of the city in providing shelter.
* **‘ārê miqlâṭ (עָרֵי מִקְלָט)**: The full phrase "cities of refuge," which is the almost exclusive context for miqlâṭ. This phrase highlights the institutional nature of the refuge.
* **nûs (נוּס)**: "To flee" or "to escape." This verb is frequently used in conjunction with miqlâṭ, describing the action of the slayer seeking sanctuary (e.g., [[Numbers 35:6]], [[Joshua 20:3]]).
* **gō’ēl haddām (גֹּאֵל הַדָּם)**: "The avenger of blood." This figure represents the legal right of a deceased's family to exact retribution. The cities of refuge served as a sanctuary *from* this avenger (e.g., [[Numbers 35:12]], [[Deuteronomy 19:6]]).
* **maḥseh (מַחְסֶה)**: Another Hebrew word for "refuge" or "shelter," often used metaphorically for God as a secure dwelling (e.g., [[Psalm 91:2]]). While maḥseh is a broader term for any place of safety, miqlâṭ is specifically tied to the legal institution for unintentional homicide.
* **mishpāṭ (מִשְׁפָּט)**: "Justice" or "judgment." The establishment of the cities of refuge was a profound act of divine justice, balancing the sanctity of life with the need for due process and protection for those not fully culpable.
### Theological Significance
The institution of the miqlâṭ (cities of refuge) reveals several profound theological insights into God's character and His covenant with Israel:
1. **Divine Justice and Mercy in Balance:** God is fundamentally just, demanding accountability for bloodshed (e.g., [[Numbers 35:33-34]]). Yet, He is also profoundly merciful, providing a means of protection and a fair trial for those whose actions were unintentional. This system demonstrates a nuanced understanding of culpability and a desire for equitable judgment, preventing arbitrary vengeance.
2. **Sanctity of Human Life:** The elaborate provisions for the cities of refuge underscore the immeasurable value God places on human life. Even unintentional killing was considered a serious offense that defiled the land, necessitating specific measures for purification and atonement (e.g., [[Numbers 35:34]]).
3. **Order and Law in Society:** The cities of refuge were a practical manifestation of God's desire for an orderly society governed by divine law. They prevented blood feuds and ensured that justice was administered through a proper legal process, rather than private retribution, thereby maintaining social stability and peace.
4. **God's Provision and Grace:** The establishment of these accessible places of safety illustrates God's sovereign provision for His people's well-being and His grace even in the face of human fallibility and sin. The clear paths to these cities (e.g., [[Deuteronomy 19:3]]) emphasize God's desire for all to have access to safety and due process.
5. **Foreshadowing of Christ:** The most profound theological implication lies in the symbolic nature of the slayer's release upon the death of the high priest ([[Numbers 35:28]]). This act points to a vicarious atonement, foreshadowing the ultimate release from the condemnation of sin and the curse of the law through the death of the Great High Priest, Jesus Christ. His atoning sacrifice provides the ultimate and eternal miqlâṭ, offering true refuge and freedom from the avenger of sin for all who flee to Him.
### Summary
The Hebrew word miqlâṭ (`{{H4733}}`) precisely denotes an "asylum" or "refuge," specifically referring to the "cities of refuge" divinely mandated in the Mosaic Law. Found exclusively in Numbers, Deuteronomy, and Joshua, its consistent usage describes a sanctuary for individuals who had committed unintentional homicide, protecting them from the avenger of blood. This institution reflects God's meticulous concern for justice, the sanctity of human life, and His merciful provision for the unintentionally guilty. The system of miqlâṭ prevented arbitrary vengeance, ensured due process, and underscored God's desire for an orderly and righteous society. Theologically, it stands as a powerful testament to God's balanced character—His unwavering justice tempered by profound mercy and grace—and profoundly prefigures the ultimate refuge found in Christ, whose death provides complete liberation from the consequences of sin.
TRV