Joshua 20:7

KJV

¶ And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjatharba, which [is] Hebron, in the mountain of Judah.

KJV (with Strong's)

And they appointed {H6942} Kedesh {H6943} in Galilee {H1551} in mount {H2022} Naphtali {H5321}, and Shechem {H7927} in mount {H2022} Ephraim {H669}, and Kirjatharba {H7153}, which is Hebron {H2275}, in the mountain {H2022} of Judah {H3063}.

Complete Jewish Bible

So they set apart Kedesh in the Galil, in the hills of Naftali; Sh'khem in the hills of Efrayim; and Kiryat-Arba (that is, Hevron) in the hills of Y'hudah.

Berean Standard Bible

So they set apart Kedesh in 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.

American Standard Version

And they set apart Kedesh in Galilee in the hill-country of Naphtali, and Shechem in the hill-country of Ephraim, and Kiriath-arba (the same is Hebron) in the hill-country of Judah.

Commentary

### SUMMARY
Joshua 20:7 precisely details the designation of the initial three cities of refuge on the western side of the Jordan River: Kedesh in the territory of Naphtali, Shechem in Ephraim, and Kirjatharba, also known as Hebron, in Judah. These cities were strategically chosen by the Israelite leaders under divine command to serve as sanctuaries for individuals who had unintentionally caused the death of another, providing them a safe haven from the "avenger of blood" and ensuring a fair legal process, thereby upholding justice while preventing cycles of retaliatory violence within the nascent Israelite society.

### CONTEXT
* **Literary Context:** Joshua 20:7 is an integral part of a brief but crucial chapter entirely dedicated to the establishment of the cities of refuge. This chapter immediately follows the extensive and detailed account of the division of the land among the twelve Israelite tribes in [Joshua 13-19](/joshua/13-19 "Joshua 13-19 - Division of the Land"), signifying that the establishment of a just legal framework was as vital as the territorial allocation. The specific naming of these three western cities, followed by the designation of the three eastern cities in [Joshua 20:8](/joshua/20-8 "Joshua 20:8 - Cities of Refuge East of Jordan"), underscores the completion of this essential aspect of Israel's legal and social infrastructure, fulfilling a divine mandate before Joshua's final exhortations to the nation.

* **Historical & Cultural Context:** In the ancient Near East, the practice of blood vengeance (or *lex talionis*) was a deeply ingrained custom, where a close relative of a murdered person was obligated to avenge the death. This often led to uncontrolled and escalating cycles of violence. God's institution of cities of refuge, first commanded through Moses in [Numbers 35](/numbers/35 "Numbers 35 - Laws for Levites and Cities of Refuge") and [Deuteronomy 19](/deuteronomy/19 "Deuteronomy 19 - Laws Concerning Cities of Refuge"), provided a unique and merciful alternative for cases of unintentional killing. This system set Israel apart from surrounding cultures, demonstrating a divine legal framework that balanced the sanctity of human life with compassion for human error, ensuring due process and distinguishing between premeditated murder and accidental death, thereby preventing arbitrary retribution.

* **Key Themes:** The designation of the cities of refuge in [Joshua 20](/joshua/20 "Joshua 20 - The Cities of Refuge") powerfully illustrates several core theological and narrative themes. Firstly, it showcases God's **Divine Justice and Mercy**, providing a pathway for those guilty of unintentional homicide to escape immediate retribution and receive a fair hearing, thus preventing unjust executions while still upholding the sanctity of human life. Secondly, it emphasizes **Order and Law in Israel**, demonstrating God's meticulous care for the social and legal structure of the nation, establishing a system that promoted peace, stability, and adherence to covenantal principles. Finally, the strategic geographical placement of these cities, ensuring accessibility from any tribal territory, as detailed in [Deuteronomy 19:3](/deuteronomy/19-3 "Deuteronomy 19:3 - Accessibility of Cities of Refuge"), highlights the **Accessibility of God's Provision and Protection** for all His people.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **appointed (Hebrew, _qâdash'_):** from H6942, a primitive root; to be (causatively, make, pronounce or observe as) clean (ceremonially or morally); appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy(-er, place), keep, prepare, proclaim, purify, sanctify(-ied one, self), [idiom] wholly. The use of this verb, often translated "sanctified" or "made holy," is highly significant. It implies that the designation of these cities was not merely a practical administrative act but a sacred one, setting them apart for a divine purpose. They were consecrated spaces where God's justice and mercy would be uniquely manifested.
* **Kedesh (Hebrew, _Qedesh'_):** from H6943, from קָדַשׁ; a sanctum; Kedesh, the name of four places in Palestine; Kedesh. The name of this city itself, meaning "holy" or "sanctuary," directly reflects its divinely ordained function. Its very name would have communicated its purpose as a set-apart place where divine law and protection would be upheld, reinforcing the sacred nature of the refuge it offered.
* **Hebron (Hebrew, _Chebrôwn'_):** from H2275, from חֶבֶר; seat of association; Chebron, a place in Palestine, also the name of two Israelites; Hebron. This ancient city, originally known as Kirjatharba, carried a name that resonated with community, covenant, and "association." Its inclusion as a city of refuge, a place where individuals would "associate" with a new community for protection and await due process, adds a layer of symbolic depth to its practical purpose, linking it to the foundational covenants of Israel.

#### Verse Breakdown
* **"And they appointed Kedesh in Galilee in mount Naphtali":** The "they" refers to the leaders of Israel, specifically Joshua and the tribal heads, acting in obedience to the Lord's command (as per [Numbers 35:9-15](/numbers/35-9 "Numbers 35:9-15 - Instructions for Cities of Refuge") and [Joshua 20:1-6](/joshua/20-1-6 "Joshua 20:1-6 - God's Command to Appoint Cities of Refuge")). Kedesh, located in the northern tribal territory of Naphtali, was the first designated city on the western side of the Jordan, ensuring an accessible point of refuge for the northern tribes. Its location in "Galilee" (meaning "circle" or "district") denotes its regional placement.
* **"and Shechem in mount Ephraim":** Shechem, situated centrally within the mountainous territory of Ephraim, served as the central city of refuge. Its historical significance—as a place of Abraham's first altar, Jacob's settlement, and the site of covenant renewal under Joshua ([Joshua 24](/joshua/24 "Joshua 24 - Joshua's Farewell Address"))—made it a well-known and easily accessible landmark for the central tribes. Its strategic position facilitated access for a large portion of the population.
* **"and Kirjatharba, which [is] Hebron, in the mountain of Judah.":** Kirjatharba was the older, Canaanite name for Hebron, which became the southernmost city of refuge on the western side. Located in the mountainous region of Judah, Hebron was an ancient and prominent city, deeply significant in Israel's patriarchal history, notably as the burial place of Abraham, Isaac, and Jacob ([Genesis 23:19](/genesis/23-19 "Genesis 23:19 - Abraham Buries Sarah in Hebron")). Its inclusion ensured refuge for the southern tribes, completing the geographical spread of these havens across the land.

#### Literary Devices
Joshua 20:7 primarily employs **Geographical Enumeration** and **Strategic Naming**. The precise listing of three distinct cities—Kedesh, Shechem, and Kirjatharba (Hebron)—along with their respective tribal and geographical locations, serves to emphasize the concrete and meticulous implementation of God's command and the thoroughness of the provision. This detailed **Enumeration** reinforces the accessibility and equitable distribution of these havens across the land, demonstrating God's meticulous care for all His people. Furthermore, the **Strategic Naming** of Kedesh ("holy" or "sanctuary") subtly reinforces the sacred and protective nature of these designated places, even as the ancient names of Shechem and Hebron connect this new legal structure to the deep historical and covenantal roots of Israel, grounding the divine provision in the nation's heritage.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The establishment of the cities of refuge in Joshua 20:7 is a profound theological statement about the multifaceted character of God. It reveals a God who is not only perfectly just, demanding accountability for the taking of human life and upholding the sanctity of life, but also infinitely merciful, providing a structured way for the innocent or unintentional offender to find protection and a fair trial. This divinely ordained system prevented chaos and cycles of revenge, establishing a framework for ordered justice that distinguished Israel from surrounding nations. It underscored the sanctity of human life while simultaneously demonstrating compassion for human fallibility, reflecting God's desire for redemption and due process over arbitrary vengeance, ultimately showcasing His sovereign ordering of society for the well-being of His covenant people.

* [Numbers 35:11](/numbers/35-11 "Numbers 35:11 - Cities of Refuge Command")
* [Deuteronomy 19:2-3](/deuteronomy/19-2-3 "Deuteronomy 19:2-3 - Instructions for Cities of Refuge")
* [Psalm 46:1](/psalm/46-1 "Psalm 46:1 - God Our Refuge and Strength")

### REFLECTION AND APPLICATION
While the physical cities of refuge no longer stand, the enduring principles they embody remain profoundly relevant for believers today. They serve as a powerful historical testament to God's unwavering commitment to both justice and mercy, demonstrating His provision for those in need of sanctuary. In a world still grappling with injustice, violence, and the often-devastating consequences of human error, the cities of refuge remind us that God provides a place of safety. Spiritually, this narrative calls us to recognize our own need for refuge from the just consequences of our sin and to find that ultimate sanctuary in God's gracious provision through Christ. This passage encourages us to seek fairness, extend mercy, and uphold justice in our communities and personal interactions, while always remembering that our truest safety and hope are found in the divine haven that God Himself provides.

#### Questions for Reflection
* **How does the concept of cities of refuge challenge our modern understanding of justice and retribution, particularly concerning intent and consequence?**
* **In what ways do we, as believers, experience God as our "city of refuge" in times of spiritual distress, moral failure, or emotional turmoil?**
* **How can the church embody the principles of the cities of refuge by offering safe spaces for healing, reconciliation, and due process within its community?**
* **What is the theological distinction between intentional and unintentional sin, and how does God's response to each inform our understanding of His character and grace?**

### FAQ
**What was the primary purpose of the cities of refuge as established in Joshua 20:7 and related passages?**

Answer: The primary purpose of the cities of refuge was to provide a sanctuary for individuals who had unintentionally caused the death of another person, known as a "manslayer." This system protected them from the immediate and often violent retribution of the "avenger of blood" (a close relative of the deceased who had the right to exact vengeance). By fleeing to a city of refuge, the manslayer could receive a fair trial before the elders, distinguishing between intentional murder (which required capital punishment) and accidental death. This ensured due process and prevented uncontrolled cycles of retaliatory violence, demonstrating God's balance of justice and mercy, as commanded in passages like [Numbers 35:9-34](/numbers/35-9-34 "Numbers 35:9-34 - Laws for Cities of Refuge and Manslaughter").

**How many cities of refuge were there in total, and why were they strategically placed?**

Answer: There were a total of six cities of refuge. Joshua 20:7 names the first three on the west side of the Jordan River: Kedesh in Galilee (Mount Naphtali), Shechem in Mount Ephraim, and Kirjatharba (Hebron) in the mountain of Judah. [Joshua 20:8](/joshua/20-8 "Joshua 20:8 - Cities of Refuge East of Jordan") names the remaining three on the east side: Bezer in the wilderness (Reuben), Ramoth in Gilead (Gad), and Golan in Bashan (Manasseh). They were strategically placed to ensure that a city of refuge was reasonably accessible from any point within the Israelite territories, regardless of tribal affiliation. This geographical distribution emphasized God's desire for all His people to have access to His provision and protection, as highlighted in [Deuteronomy 19:3](/deuteronomy/19-3 "Deuteronomy 19:3 - Accessibility of Cities of Refuge"), which commanded the Israelites to prepare the way for these cities.

**How does the concept of cities of refuge relate to modern justice systems?**

Answer: While modern justice systems do not have direct equivalents to the cities of refuge, the underlying principles resonate deeply. The system in Israel emphasized due process, distinguishing between intent (premeditated murder vs. accidental death), and providing a legal framework to prevent arbitrary, extra-legal vengeance. This aligns with modern legal concepts such as the presumption of innocence, the right to a fair trial, and the distinction between various degrees of homicide (e.g., murder, manslaughter, justifiable homicide). The cities of refuge were a divine provision for a structured, merciful, and just legal system, contrasting sharply with the often chaotic and vengeful practices common in the ancient world and laying foundational principles for equitable jurisprudence.

### CHRIST-CENTERED FULFILLMENT
The cities of refuge in the Old Testament, as meticulously detailed in Joshua 20:7, serve as a profound and tangible foreshadowing of the ultimate refuge found in Jesus Christ. Just as the manslayer fled to a designated city for protection from the avenger of blood, so too does humanity, inherently guilty of sin, find eternal refuge from divine judgment in Christ. He is not merely a temporary haven but the eternal sanctuary, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Through His perfect life, atoning sacrifice on the cross, and victorious resurrection, Jesus provides the ultimate escape from the just consequences of sin, offering forgiveness, reconciliation, and eternal life to all who "flee for refuge to lay hold upon the hope set before us" in Him ([Hebrews 6:18](/hebrews/6-18 "Hebrews 6:18 - Hope in Christ Our Anchor")). He is our compassionate advocate with the Father ([1_john/2-1](/1_john/2-1 "1 John 2:1 - Christ Our Advocate")), our great high priest who sympathizes with our weaknesses ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Christ Our High Priest")), and the one in whom there is "no condemnation" for those who are in Him ([Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ")). The accessibility of the ancient cities, strategically placed across the land for all tribes, mirrors the universal accessibility of Christ's salvation, freely available to all who turn to Him in faith, regardless of their background or past.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Joshua 21:11

And they gave them the city of Arba the father of Anak, which [city is] Hebron, in the hill [country] of Judah, with the suburbs thereof round about it.

Joshua 21:32

And out of the tribe of Naphtali, Kedesh in Galilee with her suburbs, [to be] a city of refuge for the slayer; and Hammothdor with her suburbs, and Kartan with her suburbs; three cities.

Luke 1:39

¶ And Mary arose in those days, and went into the hill country with haste, into a city of Juda;

1 Chronicles 6:76

And out of the tribe of Naphtali; Kedesh in Galilee with her suburbs, and Hammon with her suburbs, and Kirjathaim with her suburbs.

Joshua 21:13

Thus they gave to the children of Aaron the priest Hebron with her suburbs, [to be] a city of refuge for the slayer; and Libnah with her suburbs,

Joshua 14:15

And the name of Hebron before [was] Kirjatharba; [which Arba was] a great man among the Anakims. And the land had rest from war.

Joshua 21:21

For they gave them Shechem with her suburbs in mount Ephraim, [to be] a city of refuge for the slayer; and Gezer with her suburbs,