Joshua 20:1-9 · Bible study
Joshua 20:1-9 Commentary: Safe in the City of Refuge
Hebrew · 11 what the commentators say
Meaning in one sentence
God commands cities of refuge for unintentional manslayers after the land is divided. Study the timing, legal procedure, and typological meaning.
Research Summary
- Meaning: God commands six Levitical cities to protect accidental manslayers from the blood avenger, ensuring justice and mercy coexist.
- Key words: miklat (refuge, asylum), go’el haddam (avenger of blood), shégagah (inadvertence, unintentional error).
- Main debate: Timing of the command, does its placement after the land division imply a gentle rebuke (Calvin) or the providentially appointed moment (Keil)?
- Theological theme: Christ as the ultimate city of refuge; the death of the high priest prefigures Christ’s atonement that sets the guilty free.
- Best use: Preaching the distinction between sin and unintentional failure; teaching God’s provision for due process; drawing a typological line to Hebrews 6:18-20.
Translation Comparison
BSB Berean Standard Bible 2020
1Then the LORD said to Joshua,
2“Tell the Israelites to designate the cities of refuge, as I instructed you through Moses,
3so that anyone who kills another unintentionally or accidentally may flee there. These will be your refuge from the avenger of blood.
4When someone flees to one of these cities, stands at the entrance of the city gate, and states his case before its elders, they are to bring him into the city and give him a place to live among them.
5Now if the avenger of blood pursues him, they must not surrender the manslayer into his hand, because that man killed his neighbor accidentally without prior malice.
6He is to stay in that city until he stands trial before the assembly and until the death of the high priest serving at that time. Then the manslayer may return to his own home in the city from which he fled.”
7So 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.
8And 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.
9These are the cities appointed for all the Israelites and foreigners among them, so that anyone who kills a person unintentionally may flee there and not die by the hand of the avenger of blood prior to standing trial before the assembly.
WEB World English Bible 2000
1Yahweh spoke to Joshua, saying,
2“Speak to the children of Israel, saying, ‘Assign the cities of refuge, of which I spoke to you by Moses,
3that the man slayer who kills any person accidentally or unintentionally may flee there. They shall be to you for a refuge from the avenger of blood.
4He shall flee to one of those cities, and shall stand at the entrance of the gate of the city, and declare his case in the ears of the elders of that city. They shall take him into the city with them, and give him a place, that he may live among them.
5If the avenger of blood pursues him, then they shall not deliver up the man slayer into his hand; because he struck his neighbor unintentionally, and didn’t hate him before.
6He shall dwell in that city until he stands before the congregation for judgment, until the death of the high priest that shall be in those days. Then the man slayer shall return, and come to his own city, and to his own house, to the city he fled from.’”
7They set apart Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath Arba (also called Hebron) in the hill country of Judah.
8Beyond the Jordan at Jericho eastward, they assigned Bezer in the wilderness in the plain out of the tribe of Reuben, Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh.
9These were the appointed cities for all the children of Israel, and for the alien who lives among them, that whoever kills any person unintentionally might flee there, and not die by the hand of the avenger of blood, until he stands trial before the congregation.
KJV King James Version 1769
1The Lord also spake unto Joshua, saying,
2Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses:
3That the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood.
4And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall take him into the city unto them, and give him a place, that he may dwell among them.
5And if the avenger of blood pursue after him, then they shall not deliver the slayer up into his hand; because he smote his neighbour unwittingly, and hated him not beforetime.
6And he shall dwell in that city, until he stand before the congregation for judgment, and until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled.
7And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjath–arba, which is Hebron, in the mountain of Judah.
8And 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.
9These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth any person at unawares might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation.
ASV American Standard Version 1901
1And Jehovah spake unto Joshua, saying,
2Speak to the children of Israel, saying, Assign you the cities of refuge, whereof I spake unto you by Moses,
3that the manslayer that killeth any person unwittingly and unawares may flee thither: and they shall be unto you for a refuge from the avenger of blood.
4And he shall flee unto one of those cities, and shall stand at the entrance of the gate of the city, and declare his cause in the ears of the elders of that city; and they shall take him into the city unto them, and give him a place, that he may dwell among them.
5And if the avenger of blood pursue after him, then they shall not deliver up the manslayer into his hand; because he smote his neighbor unawares, and hated him not beforetime.
6And he shall dwell in that city, until he stand before the congregation for judgment, until the death of the high priest that shall be in those days: then shall the manslayer return, and come unto his own city, and unto his own house, unto the city from whence he fled.
7And 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.
8And 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.
9These were the appointed cities for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth any person unwittingly might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation.
YLT Young's Literal Translation 1898
1And Jehovah speaketh unto Joshua, saying,
2`Speak unto the sons of Israel, saying, Give for you cities of refuge, as I have spoken unto you by the hand of Moses,
3for the fleeing thither of a man-slayer smiting life inadvertently, without knowledge; and they have been to you for a refuge from the redeemer of blood.
4`When one hath fled unto one of these cities, and hath stood at the opening of the gate of the city, and hath spoken in the ears of the elders of that city his matter, then they have gathered him into the city unto them, and have given to him a place, and he hath dwelt with them.
5`And when the redeemer of blood doth pursue after him, then they do not shut up the man-slayer into his hand, for without knowledge he hath smitten his neighbour, and is not hating him hitherto;
6and he hath dwelt in that city till his standing before the company for judgment, till the death of the chief priest who is in those days--then doth the man-slayer turn back and hath come unto his city, and unto his house, unto the city whence he fled.'
7And they sanctify Kedesh in Galilee, in the hill-country of Naphtali, and Shechem in the hill-country of Ephraim, and Kirjath-Arba (it is Hebron), in the hill-country of Judah;
8and beyond the Jordan, at Jericho eastward, they have given 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.
9These have been cities of meeting for all the sons of Israel, and for a sojourner who is sojourning in their midst, for the fleeing thither of any one smiting life inadvertently, and he doth not die by the hand of the redeemer of blood till his standing before the company.
Darby Darby Bible 1890
1And Jehovah spoke to Joshua, saying,
2Speak to the children of Israel, saying, Appoint for yourselves the cities of refuge, whereof I spoke unto you through Moses,
3that the slayer who unwittingly without intent smiteth any one mortally may flee thither: and they shall be your refuge from the avenger of blood.
4And he shall flee unto one of those cities and stand at the entrance of the city-gate, and shall declare his matter in the ears of the elders of that city; and they shall take him into the city unto them, and give him a place, that he may dwell among them.
5And if the avenger of blood pursue after him, they shall not deliver the slayer up into his hand; for he smote his neighbour unwittingly, and hated him not previously.
6And he shall dwell in that city, until he have stood before the assembly in judgment, until the death of the high-priest that shall be in those days; then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled.
7And they hallowed Kedesh in Galilee in the hill-country of Naphtali, and Shechem in the hill-country of Ephraim, and Kirjath-Arba, that is, Hebron, in the hill-country of Judah.
8And beyond the Jordan from Jericho eastward, they assigned Bezer in the wilderness, in the plateau, out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan of the tribe of Manasseh.
9These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them, that whosoever smiteth any one mortally without intent might flee thither, and not die by the hand of the avenger of blood, until he stood before the assembly.
Douay-Rheims Douay-Rheims Bible 1899
1And the Lord spoke to Joshua, saying: Speak to children of Israel and say to them:
2Appoint cities of refuge, of which I spoke to you by the hand of Moses:
3That whosoever shall kill a person unawares may flee to them, and may escape the wrath of the kinsman, who is the avenger of blood.
4And when he shall flee to one of these cities: he shall stand before the gate of the city, and shall speak to the ancients of that city, such things as prove him innocent: and so shall they receive him, and give him a place to dwell in.
5And when the avenger of blood shall pursue him, they shall not deliver him into his hands, because he slew his neighbour unawares, and is not proved to have been his enemy two or three days before,
6And he shall dwell in that city, till he stand before judgment to give an account of his fact, and till the death of the high priest, who shall be at that time: then shall the manslayer return, and go into his own city and house from whence he fled.
7And they appointed Cedes in Galilee of mount Nephtali, and Sichem in mount Ephraim, and Cariath-Arbe, the same is Hebron in the mountain of Juda.
8And beyond the Jordan to the east of Jericho, they appointed Bosor, which is upon the plain of the wilderness of the tribe of Ruben, and Ramoth in Galaad of the tribe of Gad, and Gaulon in Basan of the tribe of Manasses.
9These cities were appointed for all the children of Israel, and for the strangers, that dwelt among them, that whosoever had killed a person unawares might flee to them, and not die by the hand of the kinsman, coveting to revenge the blood that was shed, until he should stand before the people to lay open his cause.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Joshua 20:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators generally agree that Joshua 20 records the implementation of legislation first given through Moses in Numbers 35 and Deuteronomy 19. The six Levitical cities, three on each side of the Jordan, served as places of asylum for anyone who killed another person unintentionally, protecting them from the go’el haddam (blood avenger) until a trial could determine whether the death was truly accidental or the result of premeditated murder. Jamieson-Fausset-Brown states that “the sanctuaries were not temples or altars, as in other countries, but inhabited cities; and the design was not to screen criminals, but only to afford the homicide protection.” The elders of the city conducted a preliminary inquiry at the gate (v.4); if the case warranted, the fugitive lived inside the city until the death of the serving high priest, after which he could return home. Matthew Henry and Wesley both emphasize that the provision extended to the resident alien as well as the native Israelite, signaling God’s concern for justice that crosses ethnic boundaries.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Typological (Christ as refuge): The death of the high priest releases the manslayer (v.6), seen as a pattern for Christ’s atonement (Hebrews 9:14-15, 6:18-20).
- Practical-legal view: The high priest’s death marked an epochal shift in legal administration; no theological typology is intended beyond the plain historical sense.
- Calvin’s rebuke view: The placement of the command after the land division implies Israel should have acted sooner; their delay reflects spiritual sluggishness.
- Providential timing view: The command comes at the logically necessary moment — after land distribution — and no censure is implied (Keil & Delitzsch).
What is clear: All traditions affirm that God commanded six Levitical cities to provide due process and protection for those who killed another person accidentally, so that the land would not be polluted by innocent blood or by unchecked vengeance.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Timing of the command | The passage records the fulfillment of Moses’ instructions in Numbers 35 and Deuteronomy 19 after the land was distributed. | Calvin reads the timing as an implicit criticism of Israel for not acting sooner; Keil & Delitzsch and others argue that the proper time had not arrived until each tribe had its inheritance. |
| Meaning of the high priest’s death | The manslayer’s release after the high priest’s death is a legal provision within Israel’s judicial system. | Protestant and evangelical commentators generally see a typological reference to Christ (Hebrews 9:14-15), while others emphasize the practical function: the high priest’s death ended a judicial era, allowing the fugitive to return without fear of renewed vengeance. |
| Inclusion of the stranger (ger) | The cities of refuge were open to resident aliens as well as native Israelites (v.9). | Some see this as evidence that God’s mercy was never limited to ethnic Israel; others note that the ger in Israel typically lived under the same legal protections as Israelites, so this simply extends the same justice. |
| Number and distribution of cities | Six cities, three west of the Jordan and three east, provided reasonable access across the whole land. | No significant debate; the arrangement is consistently seen as practical and equitable. |
Historical & Cultural Context
Joshua 20 sits within the larger narrative of the conquest and settlement. The land has been divided by lot (Joshua 13, 19), and now the nation is to implement a judicial innovation that Moses had commanded before entering Canaan. The practice of blood vengeance was deeply embedded in ancient Near Eastern culture. The nearest male relative of a slain person held both the right and the duty to avenge the death, a custom that could easily spiral into endless cycles of retaliation if there were no mechanism to distinguish murder from misadventure.
God’s command created a legal buffer. The Hebrew verb used for “flee” (nus) implies urgent motion toward a known safe zone. The roads to these cities were required to be kept clear and marked (Deuteronomy 19:3), a practical measure that also carried symbolic weight: grace was to be accessible. The cities themselves were Levitical cities (Numbers 35:6), chosen because the Levites were teachers of the law and could provide fair judgment without tribal bias.
The six cities were carefully spaced. Kedesh in the far north, Shechem in the central hill country, and Hebron in the south covered Canaan. Across the Jordan, Bezer (Reuben), Ramoth (Gad), and Golan (half-tribe of Manasseh) served the eastern tribes. The Hebrew word for “appointed” in v.7 is qadash, “to set apart as holy,” showing that these cities were consecrated for a sacred purpose, protecting life and upholding the distinction between accident and intention.
Calvin reads the timing as an implied rebuke: the command had been given earlier, yet Israel waited until after the land was divided before acting. Other expositors, including Keil and Delitzsch, argue that the proper time had not arrived until the tribes had received their inheritances, so that the cities could be assigned to specific Levitical territories.
Textual Notes
The consulted sources note no significant textual variants for Joshua 20:1-9. The passage is well preserved across the Hebrew manuscripts and the ancient versions (Septuagint, Vulgate, Syriac). Minor differences in modern translations arise from interpreting the force of the Hebrew verb qadash (וַיַּקְדִּשׁוּ) in verse 7: WEB renders it “set apart,” BSB “consecrated,” and the KJV “appointed,” all capturing the sense of formal designation for a sacred use.
Reception History
Early Jewish interpreters in the Mishnah (Makkot 2) expanded the legal requirements for cities of refuge, specifying road width, signage, and the necessity of a trial before the fugitive could be admitted. Christian writers from the patristic period onward saw these cities as a type of Christ. Ambrose of Milan and Augustine both used the image of the city of refuge to describe the church as a place of sanctuary for sinners. Thomas Aquinas incorporated the principle into his discussion of natural law and the distinction between voluntary and involuntary actions. The 16th-century Reformers, particularly Calvin and the Geneva Bible annotators, emphasized the typology while also noting the legal and social wisdom of the institution. In modern preaching, the passage is often paired with Hebrews 6:18-20 to illustrate the “strong refuge” believers have in Christ’s finished work.
Preaching This Verse
Three-point outline
- God provides a place of protection for the innocent. The cities of refuge distinguish between accidental manslaughter and premeditated murder. God’s justice is not blind, it makes careful distinctions.
- The process demands truth and accountability. The fugitive must stand at the gate, make his case, and later face trial. Refuge is not a free pass; it is a temporary shelter that leads to judgment.
- Freedom comes through the High Priest’s death. The manslayer stays in the city until the high priest dies. Many Christian interpreters, following Hebrews 6:18-20, see a picture of Christ: His death sets the guilty free to return home.
Five-point outline
- Command: God speaks to Joshua after the land has been assigned (vv.1-2).
- Purpose: To save the unintentional manslayer from the avenger of blood (v.3).
- Process: The fugitive presents his case at the gate; the elders investigate and give him shelter (vv.4-5).
- Duration: He stays until the trial and until the death of the high priest (v.6).
- Inclusivity: The cities are for Israelites and resident aliens alike (v.9).
Illustration hooks
- A driver who accidentally causes a fatal collision, then faces the victim’s family seeking revenge. The difference between a crime and a tragedy, how does society protect the second person without excusing the first?
- Road signs on ancient highways. Imagine running for your life, looking for the landmark that means safety. The gospel works the same way: Christ is the visible, accessible refuge.
- A legal clinic offering free counsel to someone who mistakenly caused harm. The elders at the gate didn’t turn the fugitive away, they listened first.
Questions your congregation is asking
- Does this passage mean I can sin “accidentally” and still be safe? How do we tell the difference between a mistake and rebellion?
- What does the death of the high priest have to do with my forgiveness? Is this just an Old Testament ritual, or does it point to Jesus?
- Why did God make room for non-Israelites in the cities of refuge? Does that mean His mercy was always for everyone?
Leading a Discussion
This passage shows how God weaves mercy and justice together. The cities of refuge kept a grieving family from taking a life that wasn’t forfeited, while still holding the manslayer accountable through trial and restricted movement. Read Joshua 20:1-9 together, then talk through the questions below. Listen to each other’s perspectives, the goal is understanding, not agreement.
Discussion questions
- What does the existence of cities of refuge tell us about God’s character? Why didn’t He simply forbid blood vengeance altogether?
- The fugitive had to stand at the gate and speak his case (v.4). How does this moment balance humility with a plea for mercy? What might that look like in our own lives?
- Verse 6 ties freedom to the death of the high priest. How do Christians read this in light of Christ’s death? Where do you see connections, and where do you see differences?
- The cities were for “all the children of Israel, and for the alien who lives among them” (v.9). Why does the text make a point of including foreigners? What does that say about God’s vision for community?
- Calvin thought Israel was sluggish in appointing these cities; others say it was simply the right moment. Does this debate matter for how we obey God today, do we ever delay doing what He commands?
- If someone asked you, “What is a city of refuge and why should I care?” how would you answer in one sentence?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Joshua 5:14 | He said, “No; but I have come now as commander of Yahweh’s army.” Joshua fell on his face to the earth, and worshiped, and asked him, “What does my lord say to his servant?” |
| Joshua 6:2 | Yahweh said to Joshua, “Behold, I have given Jericho into your hand, with its king and the mighty men of valor. |
| Joshua 7:10 | Yahweh said to Joshua, “Get up! Why have you fallen on your face like that? |
| Joshua 13:1 | Now Joshua was old and well advanced in years. Yahweh said to him, “You are old and advanced in years, and there remains yet very much land to be possessed. |
| Joshua 13:7 | Now therefore divide this land for an inheritance to the nine tribes and the half-tribe of Manasseh.” |
| Exodus 21:13 | but not if it is unintentional, but God allows it to happen; then I will appoint you a place where he shall flee. |
| Exodus 21:14 | If a man schemes and comes presumptuously on his neighbor to kill him, you shall take him from my altar, that he may die. |
| Numbers 35:6 | “The cities which you shall give to the Levites, they shall be the six cities of refuge, which you shall give for the man slayer to flee to. Besides them you shall give forty-two cities. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke sees the cities of refuge as rich types of Christ, not merely places of safety. He highlights that each city’s Hebrew name points to some aspect of Christ’s character or office, such as holiness, fellowship, or exaltation. He also notes these cities were given to the Levites, linking refuge with instruction and spiritual growth.
Barnes' Notes on the Bible Protestant 1832
Barnes draws attention to the two-stage process at the city of refuge: first a provisional inquiry by the city elders who admit the manslayer, then a full formal investigation when the avenger of blood arrives to press the claim. This ensured both immediate protection and eventual justice.
Calvin's Commentaries Reformed 1564
Calvin reads God’s reminder about the cities of refuge as an indirect rebuke of the Israelites’ sluggishness: they had to be prodded because they failed to act on their own for a duty that was both necessary and already commanded. He also notes that making the cities Levitical required private interests to yield to public good, as shown by Caleb’s willingness to give up Hebron.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools commentary highlights that the Mosaic Law did not abolish the ancient custom of blood revenge but aimed to curb its worst effects. It made a sharp distinction between willful murder and accidental killing, granting refuge only to the unintentional slayer and excluding all other criminals. This merciful provision applied equally to Israelites and foreigners living among them.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight that the cities of refuge were established for both Israelites and foreigners, granting the same protection to anyone who killed unintentionally. The slayer was kept safe from the avenger of blood until a fair hearing or until the high priest died, after which he could return home.
Gill's Exposition of the Bible Baptist 1748
Gill reads the cities of refuge as a deliberate type of Christ, and he draws this out from the meaning of each city's name. Kedesh points to Christ's holiness, Shechem to His shoulder bearing sin and the lost, and Hebron to the fellowship believers share with Him. For Gill, the entire system prefigures Christ as the one refuge for all who flee to Him.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the cities of refuge were inhabited towns, not temples, designed as a practical legal safeguard to protect accidental killers until a fair verdict could be reached. The manslayer's immunity was conditional; stepping outside the city walls forfeited it. The high priest's death, made possible by his anointing with holy oil, prefigured Christ's atoning work.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch clarifies that the Hebrew phrase for these cities means "cities of appointment," not "cities of congregation" or "cities of asylum." They explain that the two conditions in verse 6 work together: the manslayer stays until the congregation judges the case, and if found unintentional, remains until the high priest's death.
Lange's Commentary Reformed 1857
Lange emphasizes that the Old Testament views manslaughter as an offense against God, who made humans in his image, making God himself the true avenger of blood. This made Israel's law stricter than surrounding nations in some ways, yet more humane in protecting the unintentional killer and punishing only the guilty party.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that God reminds Israel of this merciful provision so that recalling His kindness would prompt them to remember all His other laws. He observes that the cities were solemnly set apart as sacred to God, who protects the innocent whose hands alone are guilty.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the cities of refuge as a deliberate picture of Christ, where repentant sinners find safety from judgment. He stresses the sharp separation between accidental killers, who may flee, and willful murderers, who are denied even the altar's protection. The cities' mountain settings and Levite oversight ensured both visibility and impartial justice.