Joshua 20 7

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.

Joshua 20:7 nkjv

So they appointed Kedesh in Galilee, in the mountains of Naphtali, Shechem in the mountains of Ephraim, and Kirjath Arba (which is Hebron) in the mountains of Judah.

Joshua 20:7 niv

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.

Joshua 20:7 esv

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

Joshua 20:7 nlt

The following cities were designated as cities of refuge: Kedesh of 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.

Joshua 20 verses

Joshua 20 7 Meaning

Joshua 20:7 details the initial three cities appointed by Israel to serve as cities of refuge, as commanded by the Lord through Moses. These cities — Kedesh in Galilee (Naphtali), Shechem in Mount Ephraim, and Kirjath-arba (Hebron) in the mountain of Judah — were designated to provide a place of temporary asylum for anyone who had accidentally killed another person, protecting them from the "avenger of blood" until a fair trial could be held. This established a divine system balancing justice for the deceased with mercy for the unintentional slayer, demonstrating God's provision and ordered governance for His people.

Joshua 20 7 Context

Joshua chapter 20 specifically details the establishment of the cities of refuge as commanded by the Lord through Moses in previous books (Numbers 35 and Deuteronomy 19). Following the conquest and division of the land among the Israelite tribes, this chapter focuses on a critical aspect of their new national governance: a system of legal protection. The verse is part of a list (vv. 7-8) that specifies all six cities chosen – three west of the Jordan River (listed in v. 7) and three east of the Jordan (listed in v. 8). The broader context of Joshua includes the Israelites settling the promised land, establishing their societal and judicial systems under God's law. This included intricate legal provisions to ensure justice, uphold the sanctity of life, and differentiate between accidental harm and malicious intent, a sharp contrast to the arbitrary or revenge-driven justice systems of surrounding Canaanite cultures. The geographical distribution of these cities also highlights God's intention for them to be accessible to all Israelites, regardless of tribe or location, ensuring universal access to justice and mercy.

Joshua 20 7 Word analysis

• So they appointed (וַיַּקְדִּשׁוּ, vayyaqdishu): From the Hebrew root קָדַשׁ (qadash), meaning "to set apart," "sanctify," or "make holy." While the literal meaning of qadash is often associated with holiness for God's direct use, here it signifies that these cities were formally consecrated or designated for a sacred purpose: upholding life and justice according to divine law. This isn't merely a political appointment; it's an act of setting aside under divine ordinance. The verb form implies a definite, official, and perhaps even ritualistic act.
• Kedesh (קֶדֶשׁ, qedesh): Literally means "sanctuary" or "holy place." The naming itself reflects the city's divinely appointed function as a place of refuge. Its designation for this purpose aligns perfectly with its meaning, emphasizing the sacred and separated nature of these havens. It was a Levitical city, showing Levites' role in maintaining God's law.
• in Galilee in Mount Naphtali: Identifies the specific geographic location and tribal territory. "Galilee" refers to the northern region of Israel. The inclusion of the "Mount" specifies the elevated, more central and visible location within the tribal area, aiding accessibility and recognition. This northernmost refuge ensures ease of access for tribes like Asher, Naphtali, Zebulun, and Issachar.
• and Shechem (שְׁכֶם, shekhem): Means "shoulder" or "back" in Hebrew, likely referring to its geographical position on a ridge or mountain pass. Shechem was a city of immense historical and religious significance (Gen 12:6, Gen 33:18-20, Josh 24:1-25). Its central location in Ephraim made it accessible to many, and it later served as a place of covenant renewal under Joshua. It was also a Levitical city.
• in Mount Ephraim: Specifies the tribal territory and mountainous region. Ephraim was a dominant tribe, and placing a city of refuge in their territory reinforced the central importance of this provision.
• and Kirjath-arba (קִרְיַת־אַרְבַּע, qiryath-ʼarbaʼ) (which is Hebron) (חֶבְרוֹן, hevron): "Kirjath-arba" means "city of four," possibly referring to four giants or a city established by four. It is immediately clarified by its more common name, "Hebron," meaning "confederation" or "association." Hebron is exceptionally significant, having deep historical roots as the burial place of Abraham, Isaac, and Jacob (Gen 23, 50). It was also the initial capital of David's kingdom. Its inclusion as a city of refuge highlights the integration of this system into the most ancient and revered parts of Israelite life, signifying stability and tradition. It was also a Levitical city and specifically one given to Aaron's descendants (Josh 21:11-13).
• in the mountain of Judah: Indicates the southernmost refuge city, within the territory of the powerful tribe of Judah. This ensured protection for the southern tribes (Judah, Simeon, Dan). The mountainous terrain made it naturally defensible and a clear destination.

Words-group Analysis:

• "So they appointed Kedesh... Shechem... Kirjath-arba...": This phrase signifies a deliberate and formal act of designation carried out by the leaders of Israel (Eleazar the High Priest, Joshua, and the tribal heads), fulfilling God's specific command. The precise naming and locating of these cities underscore the systematic and well-planned implementation of divine law, ensuring accessibility and order across the entire land. The geographical spread (north, central, south) was crucial for practicality.
• "Kedesh in Galilee in Mount Naphtali, and Shechem in Mount Ephraim, and Kirjath-arba (which is Hebron) in the mountain of Judah.": This group of phrases paints a picture of comprehensive territorial coverage. Each city is explicitly identified by its immediate surroundings, providing clear instructions for any manslayer needing refuge. The strategic positioning in mountainous regions may also imply visibility and ease of identifying these critical havens, as well as a more direct route compared to traversing lowlands. The reference to "Mount" in each instance provides geographical specificity, emphasizing their physical landmarks within the rugged landscape. The meticulous naming and placement reflect God's careful provision for the well-being of His people and the upholding of His justice system within the promised land.

Joshua 20 7 Bonus section

• Accessibility for All: The careful geographical distribution of these six cities of refuge (three west and three east of the Jordan) was explicitly commanded by God (Deut 19:3) and facilitated by Joshua, ensuring that any Israelite or sojourner residing among them could reach one within a day's journey, regardless of their location. Paths leading to these cities were required to be kept clear (Deut 19:3).
• Contrast to Pagan Justice: This system stood in stark contrast to the common revenge killings and arbitrary justice prevalent in pagan nations of the ancient Near East, where blood feuds could escalate indiscriminately. Israel's system, guided by divine law, provided a structured and just alternative that distinguished intent and provided due process.
• Dual Nature of Justice and Mercy: The cities of refuge embody the delicate balance of God's character – His unwavering commitment to justice (life for life, ensuring accountability for death) alongside His profound mercy (providing asylum for the accidental offender, preventing immediate reprisal).
• Symbolic Significance of the High Priest's Death: The unusual stipulation that the manslayer was freed only upon the death of the reigning High Priest (Num 35:25, 28) carries profound theological weight. The High Priest acted as the intercessor for the people. His death symbolized an atonement, freeing those in exile. This concept finds its ultimate fulfillment in Christ, the perfect High Priest, whose sacrificial death frees humanity from the guilt and penalty of sin (Heb 9:11-14).

Joshua 20 7 Commentary

Joshua 20:7 serves as a practical implementation of a divine legal safeguard for Israel, showcasing God's meticulous care for justice tempered with mercy. These specific cities—Kedesh, Shechem, and Hebron—were strategically chosen not just for their geographical spread across the newly settled land (north, central, south, west of Jordan), but also for their spiritual significance. Their status as Levitical cities (Josh 21) ensured that trained spiritual guides were present to administer the law and oversee the justice process, aligning with the Levites' role as guardians of the covenant and God's decrees. This system differentiated intentional murder (which still warranted the death penalty, Num 35:16-21) from accidental homicide, offering a temporary sanctuary where the unintentional slayer could find safety from blood-avenging relatives until a formal trial could establish the facts. This established a critical distinction, demonstrating God's commitment to both the sanctity of life and the fair application of His law within Israelite society. The requirement to stay until the death of the High Priest (Num 35:25, 28) symbolizes a period of waiting for redemption, foreshadowing the ultimate liberation and atonement found through the death of our ultimate High Priest, Jesus Christ.