Resansman 35
Bib La · Kreyòl Ayisyen
1 Antan yo nan plenn Moab yo, lòt bò larivyè Jouden, sou bò solèy leve anfas lavil Jeriko, Seyè a pale ak Moyiz, li di l' konsa: 2 -W'a bay moun pèp Izrayèl yo lòd pou yo pran nan pòsyon tè yo resevwa a kèk lavil pou yo bay moun Levi yo pou yo rete, ansanm ak savann ki toutotou lavil sa yo pou yo ka fè gadinaj. 3 Se nan lavil sa yo moun Levi yo va rete. Savann sa yo va rete pou yo, y'a sèvi pou zannimo yo ak pou tout lòt bèt y'a genyen. 4 Savann yo va toutotou lavil yo. Y'a mezire mil senksan (01.500) pye depi ranpa lavil la nan chak direksyon. 5 Konsa, savann yo va fè yon gwo teren kare kare ki va mezire twamil (03.000) pye sou chak bò: twamil pye sou bò lès, twamil pye sou bò lwès, twamil pye sou bò nò, twamil pye sou bò sid ak lavil la nan mitan l'. Y'a sèvi kote pou bèt moun Levi ki rete nan lavil la jwenn manje. 6 Nan lavil n'a bay moun Levi yo, gen sis ladan yo ki va sèvi pou bay moun ki touye moun pwoteksyon. Apa sis lavil sa yo, n'a bay moun Levi yo karannde lòt lavil ankò. 7 Antou, se pou nou bay moun Levi yo karantwit lavil ak tout savann pou bèt yo. 8 Lè n'ap wete nan pòsyon ki pou pèp Izrayèl la lavil pou moun Levi yo, chak fanmi va bay dapre pòsyon tè li te resevwa. Sa ki gen pi gwo pòsyon an va bay plis. Sa ki gen ti pòsyon an va bay mwens. 9 Seyè a pale ak Moyiz, li di l' konsa: 10 -Pale ak moun pèp Izrayèl yo, di yo pou mwen. Lè n'a janbe lòt bò larivyè Jouden an pou nou antre nan peyi Kanaran an, 11 se pou nou chwazi kèk lavil kote yon moun ki touye yon lòt san li pa fè espre ka kouri chache pwoteksyon. 12 Se la y'a pwoteje l' anba fanmi mò a ki ta chache tire revanj mò a. Yo p'ap gen dwa touye l' toutotan yo pa jije l' devan tout moun. 13 Nan lavil n'a bay moun Levi yo, sis va sèvi pou bay moun konsa pwoteksyon, 14 twa lòt bò larivyè Jouden an sou bò solèy leve, twa bò isit nan peyi Kanaran an. 15 Sis lavil sa yo va sèvi ni pou moun peyi a ni pou moun lòt nasyon k'ap viv nan mitan nou osinon ki depasaj. Se la tout moun ki touye yon lòt san fè espre va kouri chache pwoteksyon. 16 Si yon moun frape yon lòt ak yon bout fè epi li touye l', se ansasen li ye, se pou yo touye l' tou. 17 Si yon moun bay yon lòt yon kout wòch epi li touye l', se ansasen li ye, se pou yo touye l' tou. 18 Si yon moun bay yon lòt yon kout bwa epi li touye l', se ansasen li ye, se pou yo touye l' tou. 19 Moun ki fanmi pi pre moun yo touye a va reskonsab pou li touye ansasen an, nenpòt kilè li bare avè l'. 20 Si yon moun rayi yon lòt epi li ba li yon move bourad pou li touye l', osinon si li voye yon bagay dèyè l' pou touye l', 21 oswa ankò, paske li pa vle wè l' li bat li ak koutpwen pou l' touye l', epi li touye l' vre, li gen pou l' mouri tou. Se yon ansasen li ye. Moun ki fanmi pi pre moun li touye a va reskonsab pou touye l' tou, nenpòt lè li bare avè l'. 22 Men, sipoze yon moun bay yon lòt yon move bourad san li pa fè espre, san li pa rayi l', osinon li voye yon bagay konsa konsa, epi l' al pran yon moun move kote san li pa t'ap voye l' dèyè l', 23 oswa ankò, sipoze li voye yon wòch epi li pa wè sa, wòch la al tonbe sou yon moun, li touye l' frèt, san li pa t' rayi moun lan ni li pa t'ap chache fè moun lan mal, 24 nan ka sa yo, men regleman pou moun pèp Izrayèl yo swiv pou yo regle bagay la ant moun ki te touye lòt la ak fanmi pi pre moun mouri a ki reskonsab pou tire revanj la. 25 Pèp la va sove moun ki te touye lòt la anba men fanmi pi pre moun li touye a, l'a fè l' tounen nan lavil kote li te al kache kò l' la. Moun ki te touye lòt la va rete la jouk granprèt ki la lè sa a pou fè sèvis Bondye a va mouri. 26 Si moun ki touye lòt la ta rive soti andeyò limit lavil kote li kache a, 27 si moun ki fanmi pi pre moun li touye a bare avè l', epi li touye l', yo pa gen dwa fè fanmi pre a peye pou sa l' fè a. 28 Paske moun ki touye yon lòt san li pa fè espre a fèt pou rete nan lavil kote li te kache a jouk granprèt ki la lè sa a va mouri. Se apre lanmò granprèt la ase l'a ka tounen lakay li. 29 Regleman sa yo va sèvi tankou yon lwa pou nou pou tout tan, de pitit an pitit, kote nou pase. 30 Lè yon moun touye yon lòt, anvan yo touye l', se pou yo gen depozisyon divès temwen kont li. Depozisyon yon sèl temwen pa kont pou kondannen yon moun. 31 Nou pa gen dwa asepte lajan pou sove lavi yon moun yo kondannen pou mouri paske li touye yon lòt. Wè pa wè se pou nonm sa a mouri. 32 Ni nou pa gen dwa asepte lajan pou penmèt yon moun ki kite lavil kote l' te kache a pou l' al lakay li anvan granprèt ki la lè sa a mouri. 33 Piga nou janm fè bagay ki pou fè Bondye vire do bay peyi kote nou pral viv la. Lè yon moun touye yon lòt moun, se sa k'ap mete peyi a nan kondisyon li derespekte Bondye ak san ki koule a. Lè konsa, pa gen lòt mwayen pou fè Bondye padonnen peyi a pase se touye pou nou touye moun ki touye a. 34 Piga nou janm fè bagay ki pou fè Bondye vire do bay peyi kote nou rete a, paske mwen menm Seyè a, se nan mitan moun pèp Izrayèl yo, nan mitan peyi kote yo rete a, mwen rete tou.
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Resansman 35:2
Nu 35:1-5. Eight and Forty Cities Given to the Levites.
2. give unto the Levites of the inheritance of their possession cities to dwell in--As the Levites were to have no territorial domain allocated to them like the other tribes on the conquest of Canaan, they were to be distributed throughout the land in certain cities appropriated to their use; and these cities were to be surrounded by extensive suburbs. There is an apparent discrepancy between Nu 35:4 and Nu 35:5, with regard to the extent of these suburbs; but the statements in the two verses refer to totally different things--the one to the extent of the suburbs from the walls of the city, the other to the space of two thousand cubits from their extremity. In point of fact, there was an extent of ground, amounting to three thousand cubits, measured from the wall of the city. One thousand were most probably occupied with outhouses for the accommodation of shepherds and other servants, with gardens, vineyards, or oliveyards. And these which were portioned out to different families (1Ch 6:60) might be sold by one Levite to another, but not to any individual of another tribe (Jr 32:7). The other two thousand cubits remained a common for the pasturing of cattle (Le 25:34) and, considering their number, that space would be fully required.
Resansman 35:6
Nu 35:6-8. Cities of Refuge.
6. there shall be six cities for refuge, which ye shall appoint for the manslayer--The establishment of those privileged sanctuaries among the cities of the Levites is probably traceable to the idea, that they would be the most suitable and impartial judges--that their presence and counsels might calm or restrain the stormy passions of the blood avenger--and that, from their being invested with the sacred character, they might be types of Christ, in whom sinners find a refuge from the destroyer (see De 4:43; Jos 20:8).
Resansman 35:8
Resansman 35:11
Nu 35:9-34. The Blood Avenger.
11. that the slayer may flee thither, which killeth any person at unawares--The practice of Goelism, that is, of the nearest relation of an individual who was killed being bound to demand satisfaction from the author of his death, existed from a very remote antiquity (Ge 4:14; 27:45). It seems to have been an established usage in the age of Moses; and although in a rude and imperfect state of society, it is a natural and intelligible principle of criminal jurisprudence, it is liable to many great abuses; the chief of the evils inseparable from it is that the kinsman, who is bound in duty and honor to execute justice, will often be precipitate--little disposed, in the heat of passion or under the impulse of revenge, to examine into the circumstances of the case, to discriminate between the premeditated purpose of the assassin and the misfortune of the unintentional homicide. Moreover, it had a tendency, not only to foster a vindictive spirit, but in case of the Goel being unsuccessful in finding his victim, to transmit animosities and feuds against his descendants from one generation to another. This is exemplified among the Arabs in the present day. Should an Arab of one tribe happen to kill one of another tribe, there is "blood" between the tribes, and the stain can only be wiped out by the death of some individual of the tribe with which the offense originated. Sometimes the penalty is commuted by the payment of a stipulated number of sheep or camels. But such an equivalent, though offered, is as often refused, and blood has to be repaid only by blood. This practice of Goelism obtained among the Hebrews to such an extent that it was not perhaps expedient to abolish it; and Moses, while sanctioning its continuance, was directed, by divine authority, to make some special regulations, which tended both to prevent the unhappy consequences of sudden and personal vengeance, and, at the same time, to afford an accused person time and means of proving his innocence. This was the humane and equitable end contemplated in the institution of cities of refuge. There were to be six of these legalized asyla, three on the east of Jordan, both because the territory there was equal in length, though not in breadth, to Canaan, and because it might be more convenient for some to take refuge across the border. They were appointed for the benefit, not of the native Israelites only, but of all resident strangers.
Resansman 35:16-21
16-21. If he smite him with an instrument of iron, so that he die, &c.--Various cases are here enumerated in which the Goel or avenger was at liberty to take the life of the murderer; and every one of them proves a premeditated purpose.
Resansman 35:22-28
22-28. But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, &c.--Under the excitement of a sudden provocation, or violent passion, an injury might be inflicted issuing in death; and for a person who had thus undesignedly committed slaughter, the Levitical cities offered the benefit of full protection. Once having reached the nearest, for one or other of them was within a day's journey of all parts of the land, he was secure. But he had to "abide in it." His confinement within its walls was a wise and salutary rule, designed to show the sanctity of human blood in God's sight, as well as to protect the manslayer himself, whose presence and intercourse in society might have provoked the passions of the deceased's relatives. But the period of his release from this confinement was not until the death of the high priest. That was a season of public affliction, when private sorrows were sunk or overlooked under a sense of the national calamity, and when the death of so eminent a servant of God naturally led all to serious consideration about their own mortality. The moment, however, that the refugee broke through the restraints of his confinement and ventured beyond the precincts of the asylum, he forfeited the privilege, and, if he was discovered by his pursuer, he might be slain with impunity.
Resansman 35:29-34
29-34. these things shall be for a statute of judgment unto you throughout your generations--The law of the blood-avenger, as thus established by divine authority, was a vast improvement on the ancient practice of Goelism. By the appointment of cities of refuge, the manslayer was saved, in the meantime, from the blind and impetuous fury of vindictive relatives; but he might be tried by the local court, and, if proved guilty on sufficient evidence, condemned and punished as a murderer, without the possibility of deliverance by any pecuniary satisfaction. The enactment of Moses, which was an adaptation to the character and usages of the Hebrew people, secured the double advantage of promoting the ends both of humanity and of justice.
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