Exodus 21:13 kjv

And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.

Exodus 21:13 nkjv

However, if he did not lie in wait, but God delivered him into his hand, then I will appoint for you a place where he may flee.

Exodus 21:13 niv

However, if it is not done intentionally, but God lets it happen, they are to flee to a place I will designate.

Exodus 21:13 esv

But if he did not lie in wait for him, but God let him fall into his hand, then I will appoint for you a place to which he may flee.

Exodus 21:13 nlt

But if it was simply an accident permitted by God, I will appoint a place of refuge where the slayer can run for safety.

Exodus 21 verses

Exodus 21 13 Meaning

Exodus 21:13 addresses a specific type of homicide: unintentional killing, also known as manslaughter. It establishes that if a person causes another's death without malice or premeditation, and it is deemed by divine permission (God's hand delivering the deceased), then the unintentional killer should not suffer the death penalty. Instead, God instructs for a designated "place" of refuge to be established where such an individual can flee for safety from the avenger of blood, thus providing a divine safeguard against private retaliation and ensuring justice balanced with mercy.

Exodus 21 13 Context

Exodus chapter 21 is part of the "Book of the Covenant" (Exod 20:22 - 23:33), which contains laws and statutes given by God to Moses immediately following the Ten Commandments. This section begins with detailed civil laws for Israel, outlining principles of justice and righteousness. Verses 12-17 specifically address capital crimes: intentional murder (v.12), and then exceptions to it like unintentional killing (v.13), striking one's parents (v.15), kidnapping (v.16), and cursing one's parents (v.17).

Exodus 21:13 provides a critical legal distinction between intentional murder and accidental homicide. It sets a foundational principle for jurisprudence in ancient Israel, demonstrating that the intent of the perpetrator is paramount in determining culpability and appropriate punishment. This contrasts sharply with many ancient Near Eastern law codes (like the Code of Hammurabi) which often applied stricter liability regardless of intent, or allowed for unchecked personal revenge (blood vengeance). By providing a divinely appointed "place of refuge," the law restricts private retribution and places ultimate authority for justice in God's hands, administered through the community.

Exodus 21 13 Word analysis

• And if a man: This introduces a hypothetical legal scenario involving a human agent who, as context from v.12 implies, causes another's death. It points to the common Israelite (or 'one' as in Hebrew, איש - ish) responsible for the act.
• lie not in wait (לֹא צָדָה - lo tsadah): This is a crucial phrase distinguishing manslaughter from murder. Tsadah means "to lie in ambush, to hunt, to stalk." The negative lo indicates the absence of any premeditation, malicious intent, planning, or concealed attack. The person did not hunt or ambush the victim.
• but God deliver him into his hand (וְהָאֱלֹהִים אִנָּה לְיָדוֹ - ve-ha-Elohim innah le-yado): This is the theological heart of the verse.
  • וְהָאֱלֹהִים (ve-ha-Elohim): "And the God." This points to divine sovereignty. It means God, the supreme ruler and judge, is actively involved or allows the circumstance.
  • אִנָּה (innah): The verb implies "to happen, to bring about by chance, to cause to fall upon." It signifies that the death was an unintended outcome, an accident, which God permitted or brought to pass. It underscores God's providence over unforeseen events.
  • לְיָדוֹ (le-yado): "into his hand." This is a common Hebrew idiom indicating that something fell into the person's control, possession, or happened by their instrumentality, often implying without full control over the outcome. The victim "happened upon" the person who inadvertently killed them. It implies circumstances beyond the killer's full control that God allowed.
• then I will appoint thee a place (וְשַׂמְתִּ֥י לְךָ֛ מָק֖וֹם - ve-samti lekha maqom):
  • וְשַׂמְתִּ֥י (ve-samti): "And I will set/put/appoint." God Himself makes this declaration and promise, demonstrating divine initiative and provision. It indicates a formal, divine establishment.
  • לְךָ֛ (lekha): "for you" (singular, to Moses, representing Israel). This highlights that the provision is a direct commandment and blessing for the people of Israel as a community.
  • מָק֖וֹם (maqom): "a place." This general term will later be specified as the "cities of refuge" in Num 35 and Deut 19. It indicates a physical location of sanctuary.
• whither he shall flee (אֲשֶׁ֣ר יָנ֣וּס שָׁ֑מָּה - asher yanus shammah):
  • יָנ֣וּס (yanus): "he shall flee." This emphasizes the necessity of swift, unhindered escape for self-preservation. It points to asylum, seeking a safe haven from imminent danger, specifically from the go'el haddam (avenger of blood).
  • שָ֑מָּה (shammah): "thither," "there." Reinforces the concept of a designated destination for safety.

Exodus 21 13 Bonus section

The institution of cities of refuge in Israel was unique among ancient Near Eastern legal codes, most of which focused primarily on compensation or punishment without explicitly designated places of asylum for unintentional homicide that were mandated by divine law. While other cultures had forms of sanctuary (e.g., at temples), Israel's cities of refuge were explicitly designed, managed by the Levites, and bound by strict rules regarding proof of intent and the process for staying or leaving, requiring a formal hearing at the city gate. This emphasized God's desire for an orderly and just society, preventing innocent bloodshed and mitigating the destructive cycle of revenge that could plague clans. The existence of these cities also underlined the seriousness of all bloodshed in God's eyes, intentional or accidental, which polluted the land and required a means of dealing with it according to divine mandate.

Exodus 21 13 Commentary

Exodus 21:13 lays the groundwork for Israel's unique legal system concerning homicide, moving beyond simple retribution to introduce the critical factor of intent. By differentiating unintentional killing from murder, God establishes a jurisprudence rooted in justice tempered with mercy. The phrase "but God deliver him into his hand" is crucial. It does not absolve human responsibility for the death, but attributes the accidental nature of the event to divine permission or sovereignty. This prevents arbitrary vengeance by an aggrieved party, placing ultimate judgment in God's hands.

The provision of a "place" (later Cities of Refuge) serves multiple purposes: it protects the unintentional killer from vigilante justice by the "avenger of blood" (the victim's closest male relative tasked with revenge), thereby preventing blood feuds. It also signifies that human life, even when accidentally taken, is serious and requires legal and communal intervention. This system of asylum showcases God's balanced character, being both just in punishing wrongdoing and merciful in extending grace for unintended actions. It also sets Israel apart from surrounding nations by centralizing justice and divine oversight, limiting personal retribution and valuing life beyond mere consequence.

This principle echoes into the New Testament where the ultimate "refuge" for a repentant heart from the consequence of sin is found in Christ (Heb 6:18), showcasing a spiritual parallel to this ancient physical sanctuary.