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 meticulously records the divine appointment of the first three cities of refuge on the western side of the Jordan River: Kedesh in Naphtali, Shechem in Ephraim, and Kirjatharba (Hebron) in Judah. These strategically located cities were designated to provide a sanctuary for individuals who had unintentionally caused the death of another, offering them protection from the "avenger of blood" and ensuring a fair legal process, thereby preventing cycles of retaliatory violence within Israelite society.

### CONTEXT
* **Literary Context:** Joshua 20:7 is part of a concise chapter (Joshua 20) dedicated entirely to the establishment of the cities of refuge, fulfilling a direct command from God given earlier through Moses. This chapter immediately follows the detailed account of the division of the land among the Israelite tribes (Joshua 13-19), highlighting that even as the land was settled, divine order and justice were paramount. The specific naming of these cities, followed by the eastern cities in [Joshua 20:8](/joshua/20-8 "Joshua 20:8 - Cities of Refuge East of Jordan"), underscores the completion of this crucial aspect of Israel's legal infrastructure before the final exhortations and farewells of Joshua.
* **Historical & Cultural Context:** In the ancient Near East, the concept of blood vengeance (or lex talionis) was common, where a relative of a murdered person had the right and duty to avenge the death. Without proper legal frameworks, this often led to uncontrolled cycles of violence. God's institution of cities of refuge, first outlined 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 unintentional killing. These cities were a testament to Israel's distinct covenant relationship with Yahweh, demonstrating a legal system that balanced justice with mercy, distinguishing between premeditated murder and accidental death, and ensuring due process rather than immediate, often 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 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 and stability. Finally, the strategic geographical placement of these cities, ensuring that a refuge was accessible 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 His people.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Kedesh (Hebrew, _qedeš_):** Meaning "holy" or "sanctuary." The name itself is highly significant, reflecting the city's designated function as a sacred place of asylum. Its very name would have communicated its purpose, reinforcing the idea that it was a set-apart place where divine law and protection would be upheld.
* **Shechem (Hebrew, _šekem_):** Meaning "shoulder" or "back." While not directly related to its function as a refuge, Shechem was a historically pivotal city, located centrally in the land. Its name may subtly imply its position as a "shoulder" connecting various parts of the land, making it a natural hub for accessibility.
* **Hebron (Hebrew, _ḥebrôn_):** Meaning "fellowship" or "association." This ancient city, originally known as Kirjatharba, carried a name that resonated with community and covenant. Its inclusion as a city of refuge, a place where individuals would "associate" with a new community for protection, adds a layer of symbolic depth to its practical purpose.

#### Verse Breakdown
* **"And they appointed Kedesh in Galilee in mount Naphtali":** The "they" refers to the Israelite leaders and the assembly, acting under divine instruction (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 "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 a northern accessible point of refuge.
* **"and Shechem in mount Ephraim":** Shechem, situated in the central region within the territory of Ephraim, served as the central city of refuge. Its historical significance (e.g., Abraham's arrival, Jacob's settlement, covenant renewal in [Joshua 24](/joshua/24 "Joshua 24 - Joshua's Farewell Address")) made it a well-known and accessible landmark for the central tribes.
* **"and Kirjatharba, which [is] Hebron, in the mountain of Judah.":** Kirjatharba was the older, Canaanite name for Hebron, 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 (e.g., Abraham's burial place, [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 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 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 the new legal structure to the deep historical and covenantal roots of Israel.

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

* [Numbers 35:11](/numbers/35-11 "Numbers 35:11 - Cities of Refuge Command")
* [Deuteronomy 19:2-3](/deuteronomy/19-2 "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. In a world still grappling with injustice, violence, and the consequences of human error, the cities of refuge remind us that God provides a sanctuary. Spiritually, we are called to recognize our need for refuge from the just consequences of our sin and to find that ultimate sanctuary in God's provision. This passage encourages us to seek fairness, extend mercy, and uphold justice in our communities, while always remembering that our truest safety and hope are found in the divine haven.

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

### 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 "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").

**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. 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). 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.

### CHRIST-CENTERED FULFILLMENT
The cities of refuge in the Old Testament, as detailed in Joshua 20:7, serve as a profound 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, guilty of sin, find 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 atoning sacrifice, Jesus provides the ultimate escape from the 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 advocate with the Father ([1_john/2-1](/1_john/2-1 "1 John 2:1 - Christ Our Advocate")), our 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, mirrors the universal accessibility of Christ's salvation, available to all who turn to Him in faith.

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.