Numbers 35:31
Numbers 35:31 in Multiple Translations
You are not to accept a ransom for the life of a murderer who deserves to die; he must surely be put to death.
Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death.
Moreover ye shall take no ransom for the life of a murderer, that is guilty of death; but he shall surely be put to death.
Further, no price may be given for the life of one who has taken life and whose right reward is death: he is certainly to be put to death.
You are not to accept payment instead of executing a murderer who has been found guilty—they must be executed.
Moreouer ye shall take no recompense for the life of the murtherer, which is worthy to die: but he shalbe put to death.
'And ye take no atonement for the life of a murderer who [is] condemned — to die, for he is certainly put to death;
“‘Moreover you shall take no ransom for the life of a murderer who is guilty of death. He shall surely be put to death.
Moreover, ye shall take no satisfaction for the life of a murderer, who is guilty of death: but he shall be surely put to death.
You shall not take money of him that is guilty of blood, but he shall die forthwith.
“If there is a murderer who truly should be executed, do not spare his life by accepting ◄a ransom/money for him not to be killed►. He must be executed.
Berean Amplified Bible — Numbers 35:31
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Numbers 35:31 Interlinear (Deep Study)
BIB
HEB
וְ/לֹֽא
תִקְח֥וּ
כֹ֨פֶר֙
לְ/נֶ֣פֶשׁ
רֹצֵ֔חַ
אֲשֶׁר
ה֥וּא
רָשָׁ֖ע
לָ/מ֑וּת
כִּי
מ֖וֹת
יוּמָֽת
וְ/לֹֽא
lôʼ
H3808
not
Conj | Part
תִקְח֥וּ
lâqach
H3947
to take
V-Qal-Imperf-2mp
כֹ֨פֶר֙
kôpher
H3724
ransom
N-ms
לְ/נֶ֣פֶשׁ
nephesh
H5315
soul
Prep | N-cs
רֹצֵ֔חַ
râtsach
H7523
to murder
V-Qal
אֲשֶׁר
ʼăsher
H834
which
Rel
ה֥וּא
hûwʼ
H1931
he/she/it
Pron
רָשָׁ֖ע
râshâʻ
H7563
wicked
Adj
לָ/מ֑וּת
mûwth
H4191
to die
Prep | V-Qal-Inf-a
כִּי
kîy
H3588
for
Conj
מ֖וֹת
mûwth
H4191
to die
V-Qal-Ptc
יוּמָֽת
mûwth
H4191
to die
V-Hophal-Imperf-3ms
Hebrew Word Study
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Hebrew Word Reference — Numbers 35:31
וְ/לֹֽא
lôʼ
H3808
"not"
Conj | Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
תִקְח֥וּ
lâqach
H3947
"to take"
V-Qal-Imperf-2mp
This Hebrew word means to take or get something, and it is used in many different ways in the Bible. It can mean to take a wife, to take possession of something, or to receive a gift. For example, in Genesis 2:22, God takes a rib from Adam to create Eve.
Definition: : take 1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away 1a) (Qal) 1a1) to take, take in the hand 1a2) to take and carry along 1a3) to take from, take out of, take, carry away, take away 1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept 1a5) to take up or upon, put upon 1a6) to fetch 1a7) to take, lead, conduct 1a8) to take, capture, seize 1a9) to take, carry off 1a10) to take (vengeance) 1b) (Niphal) 1b1) to be captured 1b2) to be taken away, be removed 1b3) to be taken, brought unto 1c) (Pual) 1c1) to be taken from or out of 1c2) to be stolen from 1c3) to be taken captive 1c4) to be taken away, be removed 1d) (Hophal) 1d1) to be taken unto, be brought unto 1d2) to be taken out of 1d3) to be taken away 1e) (Hithpael) 1e1) to take hold of oneself 1e2) to flash about (of lightning)
Usage: Occurs in 909 OT verses. KJV: accept, bring, buy, carry away, drawn, fetch, get, infold, [idiom] many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win. See also: Genesis 2:15; Genesis 34:17; Exodus 30:23.
כֹ֨פֶר֙
kôpher
H3724
"ransom"
N-ms
This Hebrew word means a cover or a village, and also refers to bitumen, henna, and a redemption price. It is translated as bribe, ransom, or satisfaction in the KJV Bible. The word has various meanings in different contexts.
Definition: price of a life, ransom, bribe
Usage: Occurs in 17 OT verses. KJV: bribe, camphire, pitch, ransom, satisfaction, sum of money, village. See also: Genesis 6:14; Job 36:18; Psalms 49:8.
לְ/נֶ֣פֶשׁ
nephesh
H5315
"soul"
Prep | N-cs
The Hebrew word for soul or living being, used in the Bible to describe the essence of a person or animal. It encompasses the ideas of life, breath, and vitality, and is translated as 'soul' or 'creature' in the KJV. This word is central to biblical concepts of humanity and existence.
Definition: 1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion 1a) that which breathes, the breathing substance or being, soul, the inner being of man 1b) living being 1c) living being (with life in the blood) 1d) the man himself, self, person or individual 1e) seat of the appetites 1f) seat of emotions and passions 1g) activity of mind 1g1) uncertain 1h) activity of the will 1h1) uncertain 1i) activity of the character 1i1) uncertain
Usage: Occurs in 683 OT verses. KJV: any, appetite, beast, body, breath, creature, [idiom] dead(-ly), desire, [idiom] (dis-) contented, [idiom] fish, ghost, [phrase] greedy, he, heart(-y), (hath, [idiom] jeopardy of) life ([idiom] in jeopardy), lust, man, me, mind, mortally, one, own, person, pleasure, (her-, him-, my-, thy-) self, them (your) -selves, [phrase] slay, soul, [phrase] tablet, they, thing, ([idiom] she) will, [idiom] would have it. See also: Genesis 1:20; Leviticus 26:43; Judges 18:25.
רֹצֵ֔חַ
râtsach
H7523
"to murder"
V-Qal
In the Bible, this Hebrew word means to murder or kill someone, like Cain killing Abel in Genesis. It emphasizes the intentional act of taking a human life. This word is about premeditated killing.
Definition: 1) to murder, slay, kill 1a)(Qal) to murder, slay 1a1) premeditated 1a2) accidental 1a3) as avenger 1a4) slayer (intentional) (participle) 1b) (Niphal) to be slain 1c) (Piel) 1c1) to murder, assassinate 1c2) murderer, assassin (participle) (subst) 1d) (Pual) to be killed
Usage: Occurs in 40 OT verses. KJV: put to death, kill, (man-) slay(-er), murder(-er). See also: Exodus 20:13; Deuteronomy 22:26; Psalms 62:4.
אֲשֶׁר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
ה֥וּא
hûwʼ
H1931
"he/she/it"
Pron
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Definition: pron 3p s 1) he, she, it 1a) himself (with emphasis) 1b) resuming subj with emphasis 1c) (with minimum emphasis following predicate) 1d) (anticipating subj) 1e) (emphasising predicate) 1f) that, it (neuter) demons pron 2) that (with article)
Usage: Occurs in 1693 OT verses. KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who. See also: Genesis 2:11; Genesis 32:19; Exodus 21:3.
רָשָׁ֖ע
râshâʻ
H7563
"wicked"
Adj
This word describes someone who is morally wrong, a bad person who is guilty of crime or sin against God or others. It is used to describe the wicked in biblical stories, such as in the book of Genesis.
Definition: 1) wicked, criminal 1a) guilty one, one guilty of crime (subst) 1b) wicked (hostile to God) 1c) wicked, guilty of sin (against God or man)
Usage: Occurs in 248 OT verses. KJV: [phrase] condemned, guilty, ungodly, wicked (man), that did wrong. See also: Genesis 18:23; Psalms 101:8; Psalms 1:1.
לָ/מ֑וּת
mûwth
H4191
"to die"
Prep | V-Qal-Inf-a
In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.
Definition: 1) to die, kill, have one executed 1a)(Qal) 1a1) to die 1a2) to die (as penalty), be put to death 1a3) to die, perish (of a nation) 1a4) to die prematurely (by neglect of wise moral conduct) 1b) (Polel) to kill, put to death, dispatch 1c) (Hiphil) to kill, put to death 1d) (Hophal) 1d1) to be killed, be put to death 1d1a) to die prematurely
Usage: Occurs in 695 OT verses. KJV: [idiom] at all, [idiom] crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), [idiom] must needs, slay, [idiom] surely, [idiom] very suddenly, [idiom] in (no) wise. See also: Genesis 2:17; Exodus 21:18; Numbers 35:21.
כִּי
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
מ֖וֹת
mûwth
H4191
"to die"
V-Qal-Ptc
In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.
Definition: 1) to die, kill, have one executed 1a)(Qal) 1a1) to die 1a2) to die (as penalty), be put to death 1a3) to die, perish (of a nation) 1a4) to die prematurely (by neglect of wise moral conduct) 1b) (Polel) to kill, put to death, dispatch 1c) (Hiphil) to kill, put to death 1d) (Hophal) 1d1) to be killed, be put to death 1d1a) to die prematurely
Usage: Occurs in 695 OT verses. KJV: [idiom] at all, [idiom] crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), [idiom] must needs, slay, [idiom] surely, [idiom] very suddenly, [idiom] in (no) wise. See also: Genesis 2:17; Exodus 21:18; Numbers 35:21.
יוּמָֽת
mûwth
H4191
"to die"
V-Hophal-Imperf-3ms
In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.
Definition: 1) to die, kill, have one executed 1a)(Qal) 1a1) to die 1a2) to die (as penalty), be put to death 1a3) to die, perish (of a nation) 1a4) to die prematurely (by neglect of wise moral conduct) 1b) (Polel) to kill, put to death, dispatch 1c) (Hiphil) to kill, put to death 1d) (Hophal) 1d1) to be killed, be put to death 1d1a) to die prematurely
Usage: Occurs in 695 OT verses. KJV: [idiom] at all, [idiom] crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), [idiom] must needs, slay, [idiom] surely, [idiom] very suddenly, [idiom] in (no) wise. See also: Genesis 2:17; Exodus 21:18; Numbers 35:21.
Study Notes — Numbers 35:31
Show Verse Quote Highlights
- Context
- Cross References
- Numbers 35:31 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Numbers 35:31
- Jamieson-Fausset-Brown on Numbers 35:31
- Matthew Poole's Commentary on Numbers 35:31
- Ellicott's Commentary on Numbers 35:31
- Adam Clarke's Commentary on Numbers 35:31
- Cambridge Bible on Numbers 35:31
- Barnes' Notes on Numbers 35:31
- Whedon's Commentary on Numbers 35:31
- Sermons on Numbers 35:31
Context — Six Cities of Refuge
29This will be a statutory ordinance for you for the generations to come, wherever you live.
30If anyone kills a person, the murderer is to be put to death on the testimony of the witnesses. But no one is to be put to death based on the testimony of a lone witness.
31You are not to accept a ransom for the life of a murderer who deserves to die; he must surely be put to death.
32Nor should you accept a ransom for the person who flees to a city of refuge and allow him to return and live on his own land before the death of the high priest. 33Do not pollute the land where you live, for bloodshed pollutes the land, and no atonement can be made for the land on which the blood is shed, except by the blood of the one who shed it.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 19:11–13 | If, however, a man hates his neighbor and lies in wait, attacks him and kills him, and then flees to one of these cities, the elders of his city must send for him, bring him back, and hand him over to the avenger of blood to die. You must show him no pity. You are to purge from Israel the guilt of shedding innocent blood, that it may go well with you. |
| 2 | Genesis 9:5–6 | And surely I will require the life of any man or beast by whose hand your lifeblood is shed. I will demand an accounting from anyone who takes the life of his fellow man: Whoever sheds the blood of man, by man his blood will be shed; for in His own image God has made mankind. |
| 3 | Psalms 51:14 | Deliver me from bloodguilt, O God, the God of my salvation, and my tongue will sing of Your righteousness. |
| 4 | 1 Kings 2:28–34 | When the news reached Joab, who had conspired with Adonijah but not with Absalom, he fled to the tent of the LORD and took hold of the horns of the altar. It was reported to King Solomon: “Joab has fled to the tent of the LORD and is now beside the altar.” So Solomon sent Benaiah son of Jehoiada, saying, “Go, strike him down!” And Benaiah entered the tent of the LORD and said to Joab, “The king says, ‘Come out!’” But Joab replied, “No, I will die here.” So Benaiah relayed the message to the king, saying, “This is how Joab answered me.” And the king replied, “Do just as he says. Strike him down and bury him, and so remove from me and from the house of my father the innocent blood that Joab shed. The LORD will bring his bloodshed back upon his own head, for without the knowledge of my father David he struck down two men more righteous and better than he when he put to the sword Abner son of Ner, commander of Israel’s army, and Amasa son of Jether, commander of Judah’s army. Their blood will come back upon the heads of Joab and his descendants forever; but for David, his descendants, his house, and his throne, there shall be peace from the LORD forever.” So Benaiah son of Jehoiada went up, struck down Joab, and killed him. He was buried at his own home in the wilderness. |
| 5 | 2 Samuel 12:13 | Then David said to Nathan, “I have sinned against the LORD.” “The LORD has taken away your sin,” Nathan replied. “You will not die. |
| 6 | Exodus 21:14 | But if a man schemes and acts willfully against his neighbor to kill him, you must take him away from My altar to be put to death. |
Numbers 35:31 Summary
This verse is saying that if someone has committed a serious crime like murder, they should not be able to pay a fine or bribe to escape punishment. Instead, they should face the consequences of their actions, which in this case is death. This is because taking a life is a very serious offense, and the punishment should fit the crime, as seen in other parts of the Bible like Exodus 21:12-14. By upholding justice in this way, we can help to protect society and ensure that people feel safe, which is also reflected in New Testament teachings like Romans 13:1-4.
Frequently Asked Questions
What is the significance of not accepting a ransom for the life of a murderer in Numbers 35:31?
This verse emphasizes the importance of upholding justice and not allowing wealth or social status to influence the punishment of those who have committed heinous crimes, as seen in Deuteronomy 19:11-13 and Exodus 21:12-14.
How does this verse relate to the concept of an eye for an eye in the Old Testament?
The principle of an eye for an eye, as stated in Leviticus 24:20 and Exodus 21:24, is related to the idea of proportional punishment, but Numbers 35:31 specifically addresses the punishment of murderers, highlighting the seriousness of taking a life and the need for capital punishment in such cases.
Is the concept of not accepting a ransom for a murderer's life still relevant today?
While the specific context of Numbers 35:31 is rooted in the Old Testament, the principle of holding those who commit heinous crimes accountable and not allowing them to escape punishment through bribery or other means remains relevant, as seen in Romans 13:1-4, which emphasizes the importance of submitting to governing authorities and upholding justice.
How does this verse relate to the concept of forgiveness and mercy in the Bible?
Numbers 35:31 must be balanced with other biblical teachings on forgiveness and mercy, such as Matthew 6:14-15, which emphasizes the importance of forgiving others, but in the context of capital punishment, the focus is on upholding justice and protecting society, rather than personal forgiveness.
Reflection Questions
- What are some ways in which our society today may be accepting 'ransom' for the lives of murderers, and how can we work to uphold justice and protect the innocent?
- How can we balance the need for justice and punishment with the call to forgive and show mercy, as seen in the teachings of Jesus in the New Testament?
- In what ways can we apply the principle of not accepting a ransom for the life of a murderer to our own lives, in terms of standing up for what is right and not compromising on important issues?
- What are some potential consequences of not upholding justice and allowing murderers to go unpunished, as warned against in Numbers 35:33-34?
Gill's Exposition on Numbers 35:31
Moreover, ye shall take no satisfaction for the life of a murderer,.... Though he would give all his wealth and substance, all his estates and possessions, and whatever he is worth in the world; for
Jamieson-Fausset-Brown on Numbers 35:31
So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings. These things shall be for a statute of judgment.
Matthew Poole's Commentary on Numbers 35:31
No intercession nor ransom shall be accepted to save his life, or procure him a pardon.
Ellicott's Commentary on Numbers 35:31
(31, 32) Moreover ye shall take no satisfaction for the life of a murderer . . . —The Israelites were not allowed to make terms with the relatives of the man who had been slain, as is not unfrequently the case at the present time; nor were they permitted to allow the man who had slain any one unintentionally to return home from the city of refuge before the death of the high priest, on the payment of a sum of money by way of compensation.
Adam Clarke's Commentary on Numbers 35:31
Verse 31. Ye shall take no satisfaction for the life of a murderer] No atonement could be made for him, nor any commutation, so as to save him from death. All the laws of the civilized world have either adjudged the murderer to death, or to a punishment equivalent to it; such as perpetual imprisonment, in a dungeon, under ground, on a stone floor, without light, and to be fed on a small portion of bread and water. In such circumstances a man could live but a short time; and though it is not called the punishment of death, yet, from its inevitable consequences, it only differed from it by being a little longer respite than was usual where the punishment of death was awarded. See Clarke on Genesis 9:6.
Cambridge Bible on Numbers 35:31
9–34. The ‘Cities of Refuge,’ and the Law relating to homicide In Numbers 35:9-15 the appointment of the six cities and their purpose are prescribed; Numbers 35:16-23 contain specimen cases distinguishing deliberate murder from accidental homicide; Numbers 35:24-28 provide the legal procedure; Numbers 35:29-34 form a conclusion. The section presents the latest development in the O.T. of the Law of Asylum. In early days an appointed place was provided, to which the manslayer might flee, i.e. an altar, which would be within easy reach of every town; cf. 1 Kings 1:50; 1 Kings 2:28. In D (Deuteronomy 19:1-10), when only one altar was permitted, at the national sanctuary at Jerusalem, which would be practically useless for purposes of asylum, special cities were substituted for the local altars. Three cities were specified, and, if Jehovah enlarged the Israelites’ borders, three more were to be added1 [Note: Three have previously been mentioned in Deuteronomy 4:41-43; but it is unlikely that the writer of Deuteronomy 19. understood nine cities to be intended. See Driver, Deut. p. 233. . If the manslayer be guilty of deliberate murder, the elders of his own city shall send to the city whither he has fled for asylum, and shall deliver him up to the gτ’ηl or ‘avenger of blood’; but if the homicide was accidental, he may stay in safety in the city whither he has fled. In the present passage the regulations are fuller. Of the six cities three are to be on each side of the Jordan (the fulfilment of the command, with the name of the cities, is related in Joshua 20).
They receive, for the first time, the title ‘cities of refuge’ (see on Numbers 35:11). When a manslayer flees to one of these cities, ‘the congregation’ (see on Numbers 35:12) judges between him and the gτ’ηl, to discover whether the manslaughter had been deliberate or accidental. If it is proved to be accidental, the man must be taken back to the city of refuge, where he must remain until the death of the high priest. If he ventures out before that time, the gτ’ηl may kill him. If, on the other hand, he is found guilty of deliberate murder, the gτ’ηl must kill him. Gray (Numb. p. 471) points out that this modifies the ancient custom in three respects: (1) Ancient custom made no distinction between accidental and deliberate manslaughter; the gτ’ηl must see that the loss of life suffered by one family is compensated for. (2) In ancient custom the loss could be compensated for by the death of any member of the manslayer’s family. Here the law tacitly insists that the murderer only is to forfeit his life. (3) The present law forbids the forfeited life of the murderer to be redeemed by a money payment. Such redemption was widely prevalent, but except in certain cases—not wilful murder—(cf.
Exodus 21:29 f.) it seems to have been prohibited at an early period in Israel, though the present law contains the earliest explicit prohibition.
Barnes' Notes on Numbers 35:31
No satisfaction - Rather, ransom (see Exodus 21:30). The permission to demand pecuniary compensation for murders (expressly sanctioned by the Koran) undoubtedly mitigates, in practice, the system of
Whedon's Commentary on Numbers 35:31
31. No satisfaction for… a murderer — In the LXX. the words “satisfaction for the life” are almost exactly those used by Jesus Christ in Matthew 20:28, “To give his life a ransom for many.” Human
Sermons on Numbers 35:31
| Sermon | Description | |
|---|---|---|
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Eternity to Eternity 03 Genesis 1:1 by Joseph Balsan | In this sermon, the preacher discusses the similarities between the days of Noah and the closing days of the church age and the tribulation period. He highlights that both eras wer |
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Righteousness in the Old Testament by Art Katz | Art Katz explores the concept of righteousness in the Old Testament, emphasizing that it is fundamentally about fulfilling the demands of relationships, particularly with God and t |
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A Burning Heart, a Burning Tongue by Richard E. Bieber | Richard E. Bieber emphasizes the importance of Christians being in touch with the anguish of the world to avoid becoming stale or sterile. He challenges believers to speak words of |
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Filth and Blood Purged by the Spirit Judgment and the Spirit of Burning by J.C. Philpot | J.C. Philpot preaches about the cleansing work of the Lord in purging the filth of the daughters of Zion and the blood of Jerusalem through the spirit of judgment and burning. He e |
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Walking in Forgiveness by David Wilkerson | In this sermon, the preacher discusses the importance of walking in forgiveness as part of living a holy life. He shares a parable from the Bible about a servant who owed a great d |
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(Through the Bible) Genesis 39-41 by Chuck Smith | In this sermon, the speaker reflects on the purposes of God in his own life and how God prepared him for his ministry. He also discusses the story of Joseph and how God gave him in |
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I Have Sinned by Jack Hyles | In this sermon, the speaker reflects on his experience as a public speaker and his struggle with three specific words. He emphasizes the importance of hard work and the negative co |