Keluaran 21:13-14

21:13 But if he does not do it with premeditation, ¹  but it happens by accident, ²  then I will appoint for you a place where he may flee. 21:14 But if a man willfully attacks his neighbor to kill him cunningly, ³  you will take him even from my altar that he may die.

Bilangan 35:6

35:6 Now from these towns that you will give to the Levites you must select six towns of refuge to which a person who has killed someone may flee. ⁴  And you must give them forty-two other towns.

Bilangan 35:11-14

35:11 you must then designate some towns as towns of refuge for you, to which a person who has killed someone unintentionally may flee. 35:12 And they must stand as your towns of refuge from the avenger in order that the killer may not die until he has stood trial before the community. 35:13 These towns that you must give shall be your six towns for refuge.

35:14 “You must give three towns on this side of the Jordan, and you must give three towns in the land of Canaan; they must be towns of refuge.

Ulangan 4:41-43

The Narrative Concerning Cities of Refuge

4:41 Then Moses selected three cities in the Transjordan, toward the east. 4:42 Anyone who accidentally killed someone ⁵  without hating him at the time of the accident ⁶  could flee to one of those cities and be safe. 4:43 These cities are Bezer, in the desert plateau, for the Reubenites; Ramoth in Gilead for the Gadites; and Golan in Bashan for the Manassehites.

Ulangan 19:2-13

19:2 you must set apart for yourselves three cities ⁷  in the middle of your land that the Lord your God is giving you as a possession. 19:3 You shall build a roadway and divide into thirds the whole extent ⁸  of your land that the Lord your God is providing as your inheritance; anyone who kills another person should flee to the closest of these cities. 19:4 Now this is the law pertaining to one who flees there in order to live, ⁹  if he has accidentally killed another ¹⁰  without hating him at the time of the accident. ¹¹  19:5 Suppose he goes with someone else ¹²  to the forest to cut wood and when he raises the ax ¹³  to cut the tree, the ax head flies loose ¹⁴  from the handle and strikes ¹⁵  his fellow worker ¹⁶  so hard that he dies. The person responsible ¹⁷  may then flee to one of these cities to save himself. ¹⁸  19:6 Otherwise the blood avenger will chase after the killer in the heat of his anger, eventually overtake him, ¹⁹  and kill him, ²⁰  though this is not a capital case ²¹  since he did not hate him at the time of the accident. 19:7 Therefore, I am commanding you to set apart for yourselves three cities. 19:8 If the Lord your God enlarges your borders as he promised your ancestors ²²  and gives you all the land he pledged to them, ²³  19:9 and then you are careful to observe all these commandments ²⁴  I am giving ²⁵  you today (namely, to love the Lord your God and to always walk in his ways), then you must add three more cities ²⁶  to these three. 19:10 You must not shed innocent blood ²⁷  in your land that the Lord your God is giving you as an inheritance, for that would make you guilty. ²⁸  19:11 However, suppose a person hates someone else ²⁹  and stalks him, attacks him, kills him, ³⁰  and then flees to one of these cities. 19:12 The elders of his own city must send for him and remove him from there to deliver him over to the blood avenger ³¹  to die. 19:13 You must not pity him, but purge out the blood of the innocent ³²  from Israel, so that it may go well with you.

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ³³ 

Roma 8:33-34

8:33 Who will bring any charge against God’s elect? ³⁴  It is God who justifies. 8:34 Who is the one who will condemn? Christ ³⁵  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Ibrani 6:18-19

6:18 so that we who have found refuge in him ³⁶  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. 6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ³⁷ 

[21:13]  ¹ tn Heb “if he does not lie in wait” (NASB similar).

[21:13]  ² tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control.

[21:14]  ³ tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

[35:6]  ⁴ tn The “manslayer” is the verb “to kill” in a participial form, providing the subject of the clause. The verb means “to kill”; it can mean accidental killing, premeditated killing, or capital punishment. The clause uses the infinitive to express purpose or result: “to flee there the manslayer,” means “so that the manslayer may flee there.”

[4:42]  ⁵ tn Heb “the slayer who slew his neighbor without knowledge.”

[4:42]  ⁶ tn Heb “yesterday and a third (day).” The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing.

[19:2]  ⁷ sn These three cities, later designated by Joshua, were Kedesh of Galilee, Shechem, and Hebron (Josh 20:7-9).

[19:3]  ⁸ tn Heb “border.”

[19:4]  ⁹ tn Heb “and this is the word pertaining to the one who kills who flees there and lives.”

[19:4]  ¹⁰ tn Heb “who strikes his neighbor without knowledge.”

[19:4]  ¹¹ tn Heb “yesterday and a third (day)” (likewise in v. 6). The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing. Cf. NAB “had previously borne no malice”; NRSV “had not been at enmity before.”

[19:5]  ¹² tn Heb “his neighbor” (so NAB, NIV); NASB “his friend.”

[19:5]  ¹³ tn Heb “and he raises his hand with the iron.”

[19:5]  ¹⁴ tn Heb “the iron slips off.”

[19:5]  ¹⁵ tn Heb “finds.”

[19:5]  ¹⁶ tn Heb “his neighbor.”

[19:5]  ¹⁷ tn Heb “he”; the referent (the person responsible for his friend’s death) has been specified in the translation for clarity.

[19:5]  ¹⁸ tn Heb “and live.”

[19:6]  ¹⁹ tn Heb “and overtake him, for the road is long.”

[19:6]  ²⁰ tn Heb “smite with respect to life,” that is, fatally.

[19:6]  ²¹ tn Heb “no judgment of death.”

[19:8]  ²² tn Heb “fathers.”

[19:8]  ²³ tn Heb “he said to give to your ancestors.” The pronoun has been used in the translation instead for stylistic reasons.

[19:9]  ²⁴ tn Heb “all this commandment.” This refers here to the entire covenant agreement of the Book of Deuteronomy as encapsulated in the Shema (Deut 6:4-5).

[19:9]  ²⁵ tn Heb “commanding”; NAB “which I enjoin on you today.”

[19:9]  ²⁶ sn You will add three more cities. Since these are alluded to nowhere else and thus were probably never added, this must be a provision for other cities of refuge should they be needed (cf. v. 8). See P. C. Craigie, Deuteronomy (NICOT), 267.

[19:10]  ²⁷ tn Heb “innocent blood must not be shed.” The Hebrew phrase דָּם נָקִי (dam naqiy) means the blood of a person to whom no culpability or responsibility adheres because what he did was without malice aforethought (HALOT 224 s.v דָּם 4.b).

[19:10]  ²⁸ tn Heb “and blood will be upon you” (cf. KJV, ASV); NRSV “thereby bringing bloodguilt upon you.”

[19:11]  ²⁹ tn Heb “his neighbor.”

[19:11]  ³⁰ tn Heb “rises against him and strikes him fatally.”

[19:12]  ³¹ tn The גֹאֵל הַדָּם (go’el haddam, “avenger of blood”) would ordinarily be a member of the victim’s family who, after due process of law, was invited to initiate the process of execution (cf. Num 35:16-28). See R. Hubbard, NIDOTTE 1:789-94.

[19:13]  ³² sn Purge out the blood of the innocent. Because of the corporate nature of Israel’s community life, the whole community shared in the guilt of unavenged murder unless and until vengeance occurred. Only this would restore spiritual and moral equilibrium (Num 35:33).

[8:1]  ³³ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[8:33]  ³⁴ sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).

[8:34]  ³⁵ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[6:18]  ³⁶ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:19]  ³⁷ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.