Joshua 20:3 kjv
That the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood.
Joshua 20:3 nkjv
that the slayer who kills a person accidentally or unintentionally may flee there; and they shall be your refuge from the avenger of blood.
Joshua 20:3 niv
so that anyone who kills a person accidentally and unintentionally may flee there and find protection from the avenger of blood.
Joshua 20:3 esv
that the manslayer who strikes any person without intent or unknowingly may flee there. They shall be for you a refuge from the avenger of blood.
Joshua 20:3 nlt
Anyone 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.
Joshua 20 3 Cross References
| Verse | Text | Reference |
|---|---|---|
| Num 35:9-15 | "...appoint for yourselves cities to be cities of refuge, that the manslayer who kills any person unintentionally may flee there... These cities shall be a refuge for you from the avenger of blood." | God's command to establish Cities of Refuge and their purpose for unintentional killing. |
| Deut 19:1-10 | "When the Lord your God cuts off the nations... you shall set apart three cities in the midst of your land... that any manslayer can flee there." | Further details on setting up and the necessity of cities for the land. |
| Exod 21:12-14 | "Whoever strikes a man so that he dies shall be put to death. But if he did not lie in wait... I will appoint for you a place to which he may flee." | Early Mosaic law distinguishing intentional murder from unintentional manslaughter. |
| Deut 4:41-43 | "Then Moses set apart three cities in the land beyond the Jordan toward the sunrise, to which the manslayer could flee..." | Moses' initial action in designating the first three cities. |
| Josh 21:13, 21, | "Hebron (in Judah), Shechem (in Ephraim), Golan (in Manasseh)..." "Kedesh (in Naphtali), Ramoth Gilead (in Gad), Bezer (in Reuben)" | Specific cities of refuge designated as Levitical cities. |
| Num 35:16-24 | "If he struck him with an iron instrument... he is a murderer; the murderer shall be put to death... If he pushed him suddenly... then the congregation shall judge..." | Laws distinguishing intentional murder (death penalty) from accidental (refuge). |
| Num 35:25-28 | "The congregation shall restore him to his city of refuge... he shall remain in it until the death of the high priest..." | Conditions of the manslayer's stay within the city of refuge. |
| Deut 19:4-6 | "As when a man goes into the forest with his neighbor to cut wood, and his hand swings the axe... and it strikes his neighbor so that he dies..." | A specific example illustrating accidental death qualifying for refuge. |
| Gen 9:6 | "Whoever sheds the blood of man, by man shall his blood be shed, for God made man in His own image." | Principle of capital punishment for bloodshed, underscoring the severity of taking life. |
| Deut 19:15-19 | "A single witness shall not suffice... On the testimony of two or three witnesses a matter shall be established..." | Requirement for multiple witnesses and judicial due process in cases of homicide. |
| Ps 9:9 | "The LORD is a stronghold for the oppressed, a stronghold in times of trouble." | God as the ultimate spiritual refuge and place of safety. |
| Ps 46:1 | "God is our refuge and strength, a very present help in trouble." | Affirmation of God's role as the divine refuge. |
| Prov 18:10 | "The name of the LORD is a strong tower; the righteous run into it and are safe." | The "Name of the Lord" as a metaphorical refuge, highlighting divine protection. |
| Heb 6:18 | "...we who have fled for refuge might have strong encouragement to seize the hope set before us." | Christ as the ultimate spiritual refuge for believers seeking salvation. |
| Heb 4:16 | "Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need." | Believers' access to God's mercy and help, akin to finding refuge. |
| Jas 2:13 | "For judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment." | Emphasizes God's balance of justice and mercy in His divine law. |
| Num 35:30 | "If anyone kills a person, the murderer shall be put to death on the evidence of witnesses, but no one shall be put to death on the testimony of one witness alone." | Underscores the need for sound evidence and due process for capital offenses. |
| Rom 8:1 | "There is therefore now no condemnation for those who are in Christ Jesus." | Spiritual deliverance from the condemnation of sin through Christ. |
| 1 John 1:9 | "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." | Spiritual cleansing and forgiveness, akin to finding refuge from the penalty of sin. |
| 2 Sam 14:11 | "Let the king remember the Lord your God, to prevent the avenger of blood from committing further destruction..." | Illustrates the concept of the avenger and kingly intervention. |
| Matt 7:1-2 | "Judge not, that you be not judged... for with the judgment you pronounce you will be judged..." | Principle of righteous judgment and discernment, relevant to intent. |
| Eph 1:7 | "In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace." | Ultimate forgiveness and deliverance from sin through Christ's sacrifice. |
Joshua 20 verses
Joshua 20 3 Meaning
Joshua 20:3 establishes the fundamental purpose of the Cities of Refuge: to provide an inviolable sanctuary for anyone who, without hostile intent or premeditation, causes the death of another human being. This provision was specifically designed to protect such individuals from immediate retaliation by the "avenger of blood," allowing for a legal process to distinguish between accidental death and deliberate murder.
Joshua 20 3 Context
Joshua chapter 20 describes the formal establishment and designation of the six Cities of Refuge within Israel. This action directly fulfills the long-standing command given by God through Moses in Numbers 35 and Deuteronomy 19, an instruction that preceded the Israelites' entry into Canaan. After successfully conquering the land and allocating portions to the tribes, the logical next step in solidifying their legal and spiritual life was to implement this vital system. Historically and culturally, blood vengeance was a common practice in the ancient Near East, where a victim's family (the "avenger of blood" or goel) had the right, even duty, to exact retribution for the shedding of kin blood. God's institution of the Cities of Refuge served as a unique, divine counter-framework. It provided a nuanced legal alternative, regulating this ancient custom by introducing the crucial distinction between premeditated murder (punishable by death) and unintentional manslaughter (meriting asylum and a legal hearing), thereby preventing unchecked retribution and perpetual blood feuds. This system underscored the sanctity of human life while promoting justice and mercy, setting Israel's legal code apart from surrounding pagan practices.
Joshua 20 3 Word analysis
פָּלִיא (pali’/yiphla’) / יָנוּס (yanus) – "may flee/escape": This Hebrew verb denotes rapid, urgent flight, emphasizing the need for immediate escape from danger. It highlights the desperation of the manslayer seeking safety from the avenger, underscoring the gravity of the situation and the critical need for a designated sanctuary.
רוֹצֵחַ (rōṣēaḥ) – "the manslayer/homicide": While roṣēaḥ often refers to a murderer in general (one who takes a life), in this specific context within the laws of the Cities of Refuge, it is crucially qualified by the accompanying phrases that indicate unintentionality. This distinct usage differentiates it sharply from the rōṣēaḥ who commits deliberate murder.
נֶפֶשׁ (nefeš) – "a person/a soul/a life": This term emphasizes the sacredness and intrinsic value of the life that has been taken. "Nefeš" often encompasses the entire being, signifying that an actual human life, a divine creation, has been lost, even if accidentally.
בִּבְלִי דָעַת (biḇlî dāʿaṯ) – "unwittingly/without knowledge/unintentionally": This is the pivotal legal term defining the qualification for refuge. It literally means "without knowing" or "without knowledge/intent." This phrase is fundamental in biblical law, differentiating accidental killing from malicious murder based on the presence or absence of forethought, premeditation, hostile intent, or lurking to harm. It underscores the absence of a malicious will or murderous purpose behind the act.
מֵגֹאֵל הַדָּם (megō’ēl haddām) – "from the avenger of blood": This title, go’el haddam, refers to the nearest male relative of a murdered person. The go’el traditionally functioned as a kinsman-redeemer responsible for protecting the family's interests, which included avenging the blood of a slain relative. The Cities of Refuge provided a necessary restraint on this traditional right, ensuring a legal process rather than an immediate, personal retribution, highlighting God's order over chaos.
words-group: "that the manslayer... may flee there": This phrase directly states the foundational purpose of the Cities of Refuge. It signifies God's provision of a legal and spatial distinction between types of homicide, allowing an immediate path to temporary safety while a formal investigation into the act can occur.
words-group: "which unintentionally kills a person without intent": This extended qualification is the core of the verse. It reiterates and stresses the absence of hostile intent, defining the locus poenitentiae for one whose act resulted in death but whose heart harbored no murderous designs. This distinction is critical to biblical justice, which weighs both the action and the intent of the perpetrator.
Joshua 20 3 Bonus section
Accessibility and Public Knowledge: God's command in Deuteronomy 19 mandated that paths to these cities should be kept clear, symbolizing God's readily available provision for safety and justice. The geographic distribution of the six cities across Israel also ensured easy access for individuals from any tribal territory, reflecting divine concern for all.
High Priest's Death as Release: The manslayer's protection in the City of Refuge lasted until the death of the High Priest (Numbers 35:28). This specific timeframe had profound theological implications. The High Priest served as the intercessor for the people and carried their sins. His death, therefore, carried a redemptive symbolism, effectively providing a symbolic atonement or "release" for the manslayer, highlighting a divine connection between sacrificial leadership and deliverance, pointing prophetically to the ultimate atonement provided by Christ's death.
Educational Purpose: Beyond its legal function, the system of Cities of Refuge served a didactic purpose. It constantly reminded the Israelites of the sanctity of human life, the gravity of bloodshed (even accidental), the importance of divine law, and the merciful yet just character of God. It cultivated a culture where life was valued and justice sought with integrity.
Joshua 20 3 Commentary
Joshua 20:3 encapsulates a profound aspect of divine justice, demonstrating God's meticulous care for due process and the nuance of human responsibility. The verse underscores that God's law is not a rigid "eye for an eye" system without discretion but deeply considers intent and circumstance. The establishment of Cities of Refuge was a remarkable innovation in ancient jurisprudence. It provided a pathway for mercy for those whose actions led to tragedy without malice, preventing societal descent into endless blood feuds. It served not merely as an escape mechanism but as a provisional sanctuary where the alleged unintentional manslayer could present his case, undergoing a fair hearing. This divine provision balanced the community's need for justice (accountability for life taken) with compassion for the truly accidental offender. It reflects a theological principle that God's judgment takes into account the heart and motivation, distinguishing between deeds done in anger or malice versus those arising from pure accident. This foreshadows a deeper spiritual truth: just as physical refuge was provided, ultimately, in Christ, humanity finds refuge and atonement from the condemnation of sin, distinguishing between rebellion and unwitting error.