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.
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The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.
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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.
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.
For in the city of his refuge he shall dwell until the death of the great priest, and after the death of the great priest the one who kills may return to the land of his possession.
unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).
Every available English version of this verse, each an independent rendering of the whole verse.
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.
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.
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.
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.
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.
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.
Because he should haue remained in the citie of his refuge, vntill the death of the hie Priest: and after the death of the hie Priest, the slayer shall returne vnto the land of his possession.
For the fugitive ought to have stayed in the city until the death of the high priest: and after he is dead, then shall the manslayer return to his own country.
for in the city of his refuge he doth dwell till the death of the chief priest; and after the death of the chief priest doth the man-slayer turn back unto the city of his possession.
for he dwells in the city of his refuge until the death of the chief priest; and after the death of the chief priest the manslayer turns back to the city of his possession.
This is because the accused man should have remained in his city of refuge until the death of the high priest. After the death of the high priest, the accused may return to the land where he has his own property.
For in the city of his refuge he shall dwell until the death of the great priest, and after the death of the great priest the one who kills may return to the land of his possession.
for the manslayer should have remained in the city of his refuge until the death of the high-priest; but after the death of the high-priest he may return into the land of his possession.
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 man slayer shall return into the land of his possession.
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.
because the killer has to stay in his sanctuary town until the death of the high priest. Only after the death of the high priest is he allowed to return to the land he owns.
Because he had been ordered to keep inside the safe town till the death of the high priest: but after the death of the high priest the taker of life may come back to the place of his heritage.
because he must remain in his city of refuge until the death of the high priest; but after the death of the high priest the manslayer may return into the land of his possession.
Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).
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These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →
Notable vocabulary
The rarest word here is מִקְלָטוֹ֙ refuge H4733 — appearing just 20 times in the whole Hebrew Bible.
Shared distinctive vocabulary
מִקְלָטוֹ֙ refuge H4733 occurs in 20 verses of the Hebrew Bible. Also found in:
Grammatical profile
Verb forms
Repetition
Words recur within this verse — often emphatic in Hebrew:
Hebrew & Septuagint length
In English translation the verse runs 35 words from the Hebrew and 32 from the Septuagint (LXX English) — closely comparable.
A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.
Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.
In the original languages it is 17 Hebrew tokens and 32 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.
Topical passages linked to Numbers 35:28 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.
Cross-references courtesy of OpenBible.info (CC BY 4.0).
The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.
These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.
כִּ֣י בְעִ֤יר מִקְלָטוֹ֙ יֵשֵׁ֔ב עַד מ֖וֹת הַכֹּהֵ֣ן הַגָּדֹ֑ל וְאַחֲרֵ֥י מוֹת֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל יָשׁוּב֙ הָרֹצֵ֔חַ אֶל אֶ֖רֶץ אֲחֻזָּתֽוֹ
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.
World English Bible · Public Domain
ἐν γάρ ὁ πόλις ὁ καταφυγή καταοἰκέω ἕως ἄν ἀποθνήσκω ὁ ἱερεύς ὁ μέγας καί μετά ὁ ἀποθνήσκω ὁ ἱερεύς ὁ μέγας ἐπι ἀναστρέφω ὁ φονεύω εἰς ὁ γῆ ὁ κατάσχεσις αὐτός
For he ought to have remained in the city of refuge till the high-priest died; and after the death of the high-priest the slayer shall return to the land of his possession.
LXX2012 (modern English Septuagint) · Public Domain
Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →
The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.
אֲרֵי בְקִרְיַת שֵׁזָבוּתֵהּ יִתֵּב עַד דִימוּת כַּהֲנָא רַבָּא וּבָתַר דִימוּת כַּהֲנָא רַבָּא יְתוּב קָטּוֹלָא לְאֲרַע אַחֲסַנְתֵּה
(no public-domain English translation for this verse)
Targum Onkelos — Aramaic: “Onkelos Genesis” (public domain); “Onkelos Exodus” (public domain); “Onkelos Leviticus” (public domain); “Onkelos Numbers” (public domain); “Onkelos Deuteronomy” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “J.W. Etheridge. The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch. London: Longmans, Green, 1862” (public domain). Text via Sefaria.
אֲרוּם בְּקוּרְיְיתָא דְקַלְטֵיהּ יְתֵיב עַד דִימוּת כַּהֲנָא רַבָּא וּמִן בָּתַר דִימוּת כַּהֲנָא רַבָּא יְתוּב קָטוֹלָא לְאַרַע אַחֲסַנְתֵּיהּ
for he should have abode in his city of refuge until the death of the high priest; but after the high priest is dead he may return to the land of his inheritance.
Targum Pseudo-Jonathan — Aramaic: “Targum Jonathan on Genesis” (public domain); “Targum Jonathan on Exodus” (public domain); “Targum Jonathan on Leviticus” (public domain); “Targum Jonathan on Numbers” (public domain); “Targum Jonathan on Deuteronomy” (public domain). English: “The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862” (public domain). Text via Sefaria.
Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.
Numbers, in the Pentateuch, opens this verse with 17 words (14 distinct Hebrew lemmas). Its most distinctive word is miqlâṭ (“refuge”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.
Commentary
Notes on Numbers 35:28 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.
Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →
John Gill's Exposition
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.