Joshua20
New Living Translation
1The Lord said to Joshua,
2“Now tell the Israelites to designate the cities of refuge, as I instructed Moses.
3Anyone who kills another person accidentally and unintentionally can run to one of these cities; they will be places of refuge from relatives seeking revenge for the person who was killed.
4“Upon reaching one of these cities, the one who caused the death will appear before the elders at the city gate and present his case. They must allow him to enter the city and give him a place to live among them.
5If the relatives of the victim come to avenge the killing, the leaders must not release the slayer to them, for he killed the other person unintentionally and without previous hostility.
6But the slayer must stay in that city and be tried by the local assembly, which will render a judgment. And he must continue to live in that city until the death of the high priest who was in office at the time of the accident. After that, he is free to return to his own home in the town from which he fled.”
7The following cities were designated as cities of refuge: Kedesh of Galilee, in the hill country of Naphtali; Shechem, in the hill country of Ephraim; and Kiriath-arba (that is, Hebron), in the hill country of Judah.
8On the east side of the Jordan River, across from Jericho, the following cities were designated: Bezer, in the wilderness plain of the tribe of Reuben; Ramoth in Gilead, in the territory of the tribe of Gad; and Golan in Bashan, in the land of the tribe of Manasseh.
9These cities were set apart for all the Israelites as well as the foreigners living among them. Anyone who accidentally killed another person could take refuge in one of these cities. In this way, they could escape being killed in revenge prior to standing trial before the local assembly.
Study Guide
Public-domain commentary and original-language notes for Joshua 20.
Chapter Summary
In this chapter: The law concerning the cities of refuge. (1–6). The cities appointed as refuges. (7–9).
vv1-6
When the Israelites were settled in their promised inheritance, they were reminded to set apart the cities of refuge, whose use and typical meaning have been explained, Nu 35; De 19. God's spiritual Israel have, and shall have in Christ and heaven, not only rest to repose in, but refuge to secure themselves in. These cities were designed to typify the relief which the gospel provides for penitent sinners, and their protection from the curse of the law and the wrath of God, in our Lord Jesus, to whom believers flee for refuge, Heb 6:18.
vv7-9
These cities, as those also on the other side Jordan, stood so that a man might in half a day reach one of them from any part of the country. God is ever a Refuge at hand. They were all Levites' cities. It was kindness to the poor fugitive, that when he might not go up to the house of the Lord, yet he had the servants of God with him, to instruct him, and pray for him, and to help to make up the want of public ordinances. Some observe a significance in the names of these cities with application to Christ our Refuge. Kedesh signifies holy, and our Refuge is the holy Jesus. Shechem, a shoulder, and the government is upon his shoulder. Hebron, fellowship, and believers are called into the fellowship of Christ Jesus our Lord. Bezer, a fortification, for he is a strong hold to all those that trust in him. Ramoth, high or exalted, for Him hath God exalted with his own right hand. Golan, joy or exultation, for in Him all the saints are justified, and shall glory.
Key Words
יְהוֹשׁוּעַ: Jehoshua (i.e. Joshua), the Jewish leader
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
נָתַן: to give, used with greatest latitude of application (put, make, etc.)
עִיר: a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)
מִקְלָט: an asylum (as a receptacle)
דָבַר: perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
יָד: a hand (the open one (indicating power, means, direction, etc.),
מֹשֶׁה: Mosheh, the Israelite lawgiver
רָצַח: properly, to dash in pieces, i.e. kill (a human being), especially to murder
Cross References
Joshua 20Direct parallel command from Moses establishing the purpose and laws of the cities of refuge.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
The core Mosaic legislation regarding the geographical distribution and protection of unintentional manslayers.
Supported by Matthew Henry, John Calvin, JFB
New Testament theological fulfillment of fleeing to Christ as our ultimate strong refuge from judgment.
Supported by Matthew Henry, JFB
Clarifies the law regarding the slayer remaining in the city until the death of the high priest.
Supported by Matthew Poole, JFB
Details Moses initially setting apart the three trans-Jordanian cities of refuge mentioned in verse 8.
Supported by Matthew Poole
Defines the avenger of blood and protects the slayer until he stands trial before the congregation.
Supported by Matthew Poole
The earliest covenant promise of a designated sanctuary for those who kill without premeditation.
Supported by Matthew Poole
Contrast showing that intentional murderers are excluded from sanctuary and must be executed.
Supported by Matthew Poole
The original command that the six cities of refuge must be selected from the Levitical cities.
Explains the danger of the avenger of blood pursuing in hot anger.
Hebron's designation as both a city of refuge and a priestly Levitical city.
Shechem's double designation as a city of refuge and a Levitical city.
Kedesh's double designation as a city of refuge and a Levitical city.