Joshua 20:8

KJV

And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh.

KJV (with Strong's)

And on the other side {H5676} Jordan {H3383} by Jericho {H3405} eastward {H4217}, they assigned {H5414} Bezer {H1221} in the wilderness {H4057} upon the plain {H4334} out of the tribe {H4294} of Reuben {H7205}, and Ramoth {H7216} in Gilead {H1568} out of the tribe {H4294} of Gad {H1410}, and Golan {H1474} in Bashan {H1316} out of the tribe {H4294} of Manasseh {H4519}.

Complete Jewish Bible

Beyond the Yarden east of Yericho they selected Betzer in the desert, on the plateau, out of the tribe of Re'uven; Ramot in Gil'ad out of the tribe of Gad, and Golan in Bashan out of the tribe of M'nasheh.

Berean Standard Bible

And beyond the Jordan, east of Jericho, they designated Bezer on the wilderness plateau from the tribe of Reuben, Ramoth in Gilead from the tribe of Gad, and Golan in Bashan from the tribe of Manasseh.

American Standard Version

And beyond the Jordan at Jericho eastward, they assigned Bezer in the wilderness in the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh.

Commentary

### SUMMARY
Joshua 20:8 meticulously records the final designation of the three Cities of Refuge located on the eastern side of the Jordan River, completing the divinely mandated network of sanctuaries. This verse specifically names Bezer in the tribal territory of Reuben, Ramoth in Gilead for the tribe of Gad, and Golan in Bashan for the half-tribe of Manasseh, thereby fulfilling God's ancient command to Moses. These cities were crucial provisions designed to offer a just and merciful haven for those who had committed unintentional manslaughter, preventing the unchecked practice of blood vengeance and ensuring due process within Israelite society as they settled into the Promised Land.

### CONTEXT
* **Literary Context:** Joshua 20:8 is strategically positioned within the book of Joshua, following the successful conclusion of the conquest of Canaan and the detailed allocation of land among the twelve tribes of Israel ([Joshua 13-19](/joshua/13 "Joshua 13 - Division of the Land East of Jordan")). Chapter 20 specifically addresses the establishment of the Cities of Refuge, a critical legal and administrative provision first outlined in the Mosaic Law. Verse 8 serves as the culmination of this designation, completing the list of these vital cities by naming the three located "on the other side Jordan by Jericho eastward." This complements the three cities previously designated on the western side of the Jordan in [Joshua 20:7](/joshua/20-7 "Joshua 20:7 - Western Cities of Refuge"). The meticulous recording of these cities underscores the Israelites' faithfulness in executing God's commands and the establishment of a comprehensive, just legal system as they transitioned from a nomadic, conquering force to a settled nation. The subsequent chapter, [Joshua 21](/joshua/21 "Joshua 21 - Cities for the Levites"), further details the provision of cities for the Levites, reinforcing the theme of orderly societal and religious infrastructure development.

* **Historical & Cultural Context:** The concept of Cities of Refuge was a unique and divinely inspired legal innovation in the ancient Near East, designed to temper the pervasive practice of blood vengeance. In many cultures of the time, the "avenger of blood" (Hebrew: _go'el haddam_) possessed an unchallengeable right, and even a sacred duty, to kill anyone who had caused the death of a family member, regardless of intent. God's law, given through Moses (e.g., [Numbers 35:9-34](/numbers/35-9 "Numbers 35:9-34 - Law of the Cities of Refuge") and [Deuteronomy 19:1-13](/deuteronomy/19-1 "Deuteronomy 19:1-13 - Instructions for Cities of Refuge")), introduced a crucial distinction between premeditated murder and accidental killing. The Cities of Refuge provided a necessary sanctuary for the unintentional slayer, protecting them from immediate retribution until a fair trial could be conducted at the city gate. If found innocent of intentional murder, the individual was required to remain within the city until the death of the reigning high priest, after which they could return to their ancestral inheritance. The strategic placement of these six cities—three on each side of the Jordan—ensured accessibility for all Israelites, emphasizing that divine justice and mercy were available throughout the breadth of the land.

* **Key Themes:** The establishment of the Cities of Refuge, as meticulously detailed in [Joshua 20](/joshua/20 "Joshua 20 - The Cities of Refuge"), powerfully illustrates several core theological and narrative themes. Firstly, it highlights **Divine Justice and Mercy**, showcasing God's perfectly balanced character that both upholds the sanctity of human life (demanding accountability for death) and provides a merciful provision to prevent unchecked vengeance and ensure due process. Secondly, it underscores **Order and Administration** within the nascent Israelite nation. The precise designation and strategic placement of these cities, encompassing both the eastern and western banks of the Jordan, reflect God's desire for an orderly society governed by His laws, meticulously implemented by Joshua and the tribal leaders. Thirdly, this act signifies the **Fulfillment of God's Word**. The establishment of these cities was a direct command given centuries earlier to Moses, and their designation by Joshua demonstrates the faithfulness of the Israelites in carrying out divine instructions, thereby reinforcing the covenant relationship. Finally, the theme of **Accessibility** is paramount; the strategic locations ensured that these sanctuaries were within reasonable reach for all inhabitants, emphasizing that divine protection and legal recourse were available to anyone in need across the breadth of the land.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Bezer (Hebrew, _Betser'_):** From H1221, meaning "an inaccessible spot" or "gold ore." As a City of Refuge, its name suggests a place of secure protection or a strong, fortified location. Its placement "in the wilderness upon the plain" indicates its accessibility within the tribal territory of Reuben, serving the southernmost tribes east of the Jordan.
* **Ramoth (Hebrew, _Râʼmôwth'_):** From H7216, meaning "heights." Ramoth in Gilead was known for its elevated position. The name itself implies a place of prominence or a high vantage point, underscoring the strategic distribution of the cities across varied terrains to ensure widespread accessibility for the central Transjordan tribes, particularly Gad.
* **Golan (Hebrew, _Gôwlân'_):** From H1474, possibly meaning "captive" or "circuit." Located in Bashan, a famously fertile and productive region, Golan's role as a City of Refuge would have made it a significant point of reference and sanctuary in the northernmost Transjordan, serving the half-tribe of Manasseh.

#### Verse Breakdown
* **"And on the other side Jordan by Jericho eastward":** This initial phrase precisely locates the geographical area where these three Cities of Refuge are situated. "The other side Jordan" refers to the Transjordan region, the eastern bank of the Jordan River, clearly distinguishing them from the cities designated on the western side (Canaan proper). "By Jericho eastward" provides a specific, well-known reference point, indicating the general vicinity from which these eastern territories extended. This detail underscores the comprehensive nature of the allocation, covering both major geographical divisions of the Promised Land.
* **"they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben":** This clause identifies the first of the three eastern Cities of Refuge. The phrase "they assigned" (KJV: "they appointed") refers to the leaders of Israel, primarily Joshua and Eleazar, acting under direct divine instruction and authority. Bezer, described as being "in the wilderness upon the plain," was allocated to the tribe of Reuben, whose inheritance lay in the southern part of the Transjordan. This strategic placement ensured a readily accessible refuge for the southernmost tribes east of the Jordan.
* **"and Ramoth in Gilead out of the tribe of Gad":** The second city named is Ramoth, situated in the significant region of Gilead. This city was designated for the tribe of Gad, whose territory was located north of Reuben's, occupying the central part of the Transjordan. Ramoth's location provided a vital central refuge for the tribes in that region, particularly Gad and the eastern half-tribe of Manasseh.
* **"and Golan in Bashan out of the tribe of Manasseh":** The final city listed for the eastern side of the Jordan is Golan, located in the famously fertile and productive region of Bashan. This city was assigned to the half-tribe of Manasseh, whose inheritance extended into the northernmost part of the Transjordan. Golan's inclusion completed the network of refuge cities, ensuring that all tribes on the eastern bank had equitable access to a designated sanctuary, fulfilling the divine mandate for comprehensive coverage.

#### Literary Devices
Joshua 20:8 primarily employs **Enumeration** and **Geographical Specificity** as its key literary devices. The verse presents a clear, concise list of the three eastern Cities of Refuge, along with their precise locations and the tribes to which they were assigned. This **Enumeration** serves to document the meticulous fulfillment of God's command and the orderly administration of the land, providing a definitive record of the completion of this crucial task. The pervasive use of **Geographical Specificity** ("on the other side Jordan by Jericho eastward," "in the wilderness upon the plain," "in Gilead," "in Bashan") grounds the narrative firmly in a tangible reality, reinforcing the historical accuracy and the practical, systematic implementation of the divine law. This precision underscores the strategic planning involved in making these cities accessible to all who might need them, reflecting the divine wisdom behind their establishment. Furthermore, the verse functions as a key component within a broader **Fulfillment Narrative**, demonstrating the completion of a long-standing divine mandate given to Moses, thereby affirming God's faithfulness and the obedience of His people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 20:8, by completing the list of Cities of Refuge, solidifies a profound theological statement about God's character and His design for a just and merciful human society. It demonstrates an unwavering divine commitment to both justice and mercy, establishing a legal framework that meticulously distinguishes between intentional malice and accidental harm. This system was divinely instituted to prevent the destructive cycle of retaliatory violence while simultaneously upholding the sanctity of human life and the imperative for accountability. The Cities of Refuge were tangible, physical manifestations of God's provision for protection and due process, ensuring that even in a fallen world, a pathway to safety and fair judgment existed. They underscored the principle that God's law is not merely punitive but profoundly redemptive, offering a place of sanctuary for those in distress, provided they actively sought it and faithfully abided by its terms.

* [Numbers 35:11-15](/numbers/35-11 "Numbers 35:11-15 - Purpose of Cities of Refuge")
* [Deuteronomy 19:2-7](/deuteronomy/19-2 "Deuteronomy 19:2-7 - Instructions for Cities of Refuge")
* [Psalm 46:1](/psalms/46-1 "Psalm 46:1 - God is our refuge and strength")

### REFLECTION AND APPLICATION
The meticulous establishment of the Cities of Refuge, as detailed in Joshua 20:8, offers profound and enduring lessons for contemporary believers. It serves as a powerful reminder that God is a God of both perfect justice and boundless mercy. In a world often characterized by swift judgment, unforgiving retribution, and the perpetuation of cycles of harm, the divine provision for accidental offenders stands as a compelling model for our own interactions and the structures we build within our communities. We are called to cultivate environments that seek to understand intent, extend grace, and provide pathways for restoration, rather than merely perpetuating cycles of blame and retaliation. Furthermore, the necessity of actively fleeing to the City of Refuge for safety serves as a profound spiritual metaphor: just as the manslayer had to recognize their perilous need and make a deliberate, urgent effort to reach the sanctuary, so too must we, recognizing our spiritual vulnerability and the pervasive reality of sin, actively flee to God for refuge. This act of seeking refuge is not passive but requires intentional repentance, humble faith, and a committed pursuit of His presence, finding our ultimate safety, peace, and restorative justice in His divine provisions.

#### Questions for Reflection
* **How does the concept of Cities of Refuge challenge our modern understanding of justice and mercy, particularly in legal and social contexts?**
* **In what practical ways can we, as individuals and as a community of faith, embody the principles of refuge, due process, and restorative grace in our interactions with others?**
* **What does it mean to "flee to God for refuge" in your daily life, and what specific, intentional steps does that involve when facing spiritual or personal distress?**
* **How does God's meticulous care and strategic planning in establishing these cities inform your understanding of His character and His active, detailed involvement in human affairs?**

### FAQ
**What was the primary purpose of the Cities of Refuge?**

Answer: The primary purpose of the Cities of Refuge was to provide a divinely ordained sanctuary for individuals who had accidentally killed someone, protecting them from the immediate vengeance of the "avenger of blood" (the victim's closest male relative). This system, mandated by God in the Mosaic Law (e.g., [Numbers 35:9-34](/numbers/35-9 "Numbers 35:9-34 - Law of the Cities of Refuge")), ensured that accidental killings were clearly distinguished from premeditated murder, thereby allowing for a fair legal process and preventing unchecked blood feuds from escalating. The unintentional slayer could remain safely within the city until the death of the reigning high priest, after which they were free to return to their home and inheritance.

**Why were three cities designated on each side of the Jordan River?**

Answer: Three cities were designated on each side of the Jordan River (making a total of six) to ensure that a City of Refuge was reasonably and readily accessible from any point within the Israelite territory. The Jordan River served as a significant geographical barrier, and having cities strategically placed on both the eastern and western banks (as detailed in [Joshua 20:7-8](/joshua/20-7 "Joshua 20:7-8 - The Six Cities of Refuge")) ensured that anyone in need of refuge could quickly reach a sanctuary, regardless of their location. This comprehensive distribution underscored the universal availability of God's provision for justice and mercy throughout the land.

### CHRIST-CENTERED FULFILLMENT
The Cities of Refuge, meticulously established in Joshua 20:8 and throughout the land of Israel, serve as a profound Old Testament type pointing directly and powerfully to Jesus Christ as our ultimate and eternal sanctuary. Just as the manslayer, though guilty of unintended death, had to flee to a designated city for protection from the avenger of blood, so too do we, as sinners, stand in desperate need of refuge from the just consequences of our sin and the righteous judgment to come. Christ is our true and perfect City of Refuge, providing complete, secure, and eternal protection for all who flee to Him in faith. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offering not merely a temporary reprieve but eternal salvation, complete forgiveness, and full reconciliation with God. Unlike the earthly cities of refuge, which required the high priest's death for the slayer's release, Christ, our eternal and perfect High Priest ([Hebrews 4:14](/hebrews/4-14 "Hebrews 4:14 - Jesus, our Great High Priest")), died once for all, securing our permanent freedom from sin's penalty and granting us unhindered access to God's boundless grace ([Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). In Him, we find not just a place of safety, but new life, an unshakable hope, and a divine [stronghold to which we can always resort](/psalms/91-2 "Psalm 91:2 - God is my refuge and my fortress"), knowing that in Him, there is no condemnation for those who are in Christ Jesus ([Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ")).

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 21:36

And out of the tribe of Reuben, Bezer with her suburbs, and Jahazah with her suburbs,

1 Chronicles 6:78

And on the other side Jordan by Jericho, on the east side of Jordan, [were given them] out of the tribe of Reuben, Bezer in the wilderness with her suburbs, and Jahzah with her suburbs,

Joshua 21:27

And unto the children of Gershon, of the families of the Levites, out of the [other] half tribe of Manasseh [they gave] Golan in Bashan with her suburbs, [to be] a city of refuge for the slayer; and Beeshterah with her suburbs; two cities.

Joshua 21:38

And out of the tribe of Gad, Ramoth in Gilead with her suburbs, [to be] a city of refuge for the slayer; and Mahanaim with her suburbs,

Deuteronomy 4:43

[Namely], Bezer in the wilderness, in the plain country, of the Reubenites; and Ramoth in Gilead, of the Gadites; and Golan in Bashan, of the Manassites.

1 Chronicles 6:80

And out of the tribe of Gad; Ramoth in Gilead with her suburbs, and Mahanaim with her suburbs,

1 Kings 22:3

And the king of Israel said unto his servants, Know ye that Ramoth in Gilead [is] ours, and we [be] still, [and] take it not out of the hand of the king of Syria?