Joshua 20 9

Joshua 20:9 kjv

These 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.

Joshua 20:9 nkjv

These were the cities appointed for all the children of Israel and for the stranger who dwelt among them, that whoever killed a person accidentally might flee there, and not die by the hand of the avenger of blood until he stood before the congregation.

Joshua 20:9 niv

Any of the Israelites or any foreigner residing among them who killed someone accidentally could flee to these designated cities and not be killed by the avenger of blood prior to standing trial before the assembly.

Joshua 20:9 esv

These were the cities designated for all the people of Israel and for the stranger sojourning among them, that anyone who killed a person without intent could flee there, so that he might not die by the hand of the avenger of blood, till he stood before the congregation.

Joshua 20:9 nlt

These cities were set apart for all the Israelites as well as the foreigners living among them. Anyone who accidentally killed another person could take refuge in one of these cities. In this way, they could escape being killed in revenge prior to standing trial before the local assembly.

Joshua 20 verses

Joshua 20 9 Meaning

Joshua 20:9 concludes the legislation concerning the establishment and purpose of the cities of refuge in Israel. It succinctly defines these cities as designated places for any person—whether an Israelite native or a resident foreigner—who has accidentally caused the death of another. Their primary purpose was to provide a safe haven, protecting the unintentional slayer from the immediate and often fatal retribution of the avenger of blood (go'el ha-dam) until their case could be justly heard and judged by the community (congregation). This verse highlights God's provision for mercy, justice, and the equal application of His law for all who resided within Israel.

Joshua 20 9 Context

Joshua 20 details the establishment of the cities of refuge as commanded earlier by Moses (Num 35; Deut 19). The chapter opens by reiterating the divine instruction to Joshua to select and consecrate specific cities for this purpose (Josh 20:1-3). It then lists the designated cities on both sides of the Jordan: Kedesh in Naphtali, Shechem in Ephraim, and Kirjath Arba (Hebron) in Judah on the west, and Bezer in Reuben, Ramoth in Gad, and Golan in Manasseh on the east (Josh 20:7-8). This verse (Joshua 20:9) acts as a summarizing conclusion, reinforcing the inclusivity and the judicial process intrinsic to these sanctuary cities. Historically, this aligns with the period immediately after the conquest and division of the land, demonstrating the Israelites' effort to establish a structured and righteous society based on God's laws within their new territory.

Joshua 20 9 Word analysis

• These were the appointed cities: The Hebrew is 'Arei Ha-Miqlat (עָרֵי הַמִּקְלָט), meaning "Cities of the Asylum/Refuge." The term Miqlat signifies a place of reception or asylum, emphasizing shelter and protection. These cities were specifically chosen and set apart by divine decree, not randomly established, highlighting God's provident arrangement for justice and mercy.
• for all the children of Israel: This emphasizes the universal application of the law within the covenant community. No Israelite, regardless of tribe or status, was exempt from its provisions or could be denied its protection, signifying unity and equal standing under the divine law.
• and for the stranger who dwells among them: The Hebrew for "stranger who dwells among them" is la-ger ha-gar b'tocham (לַגֵּר הַגָּר בְּתוֹכָם). The ger (stranger/sojourner) refers to a non-Israelite who resided permanently or semi-permanently within Israelite territory and agreed to live according to Israel's fundamental laws. This inclusion highlights a remarkable aspect of God's law—its unparalleled commitment to justice and protection for the marginalized and non-native residents in the ancient world. This stood in stark contrast to other Near Eastern legal codes, which often granted preferential treatment to natives or denied rights to foreigners. It reflected God's character as One who cares for all, a theme consistently found throughout the Law (e.g., Lev 19:33-34, Deut 10:18-19).
• that whoever kills any person accidentally: The phrase "kills any person accidentally" is makkeh-nefesh bi-shgaghah (מַכֵּה-נֶפֶשׁ בִּשְׁגָגָה). Shgaghah means "unintentional," "error," or "mistake." This clearly distinguishes between an accidental killing, where there was no malicious intent or premeditation, and deliberate murder (Num 35:16-21). This distinction was crucial for ensuring fair justice and preventing arbitrary blood feuds from escalating into widespread violence. It underscores the sanctity of life while recognizing the complexities of human error.
• might flee there: This highlights the purpose of the cities as immediate havens, providing a safe journey to escape retribution. The physical act of fleeing implies urgency and the severe consequence if caught before reaching the sanctuary. The accessibility of the cities was ensured by their geographical distribution across the land (three on each side of the Jordan).
• and not die by the hand of the avenger of blood: The "avenger of blood" is go'el ha-dam (גֹּאֵל הַדָּם). The go'el was typically the closest male relative of a murdered person, who, according to ancient Near Eastern custom, had the right and duty to avenge the deceased's blood by killing the murderer. God's law regulated this existing custom by providing the cities of refuge as a vital legal boundary, preventing innocent individuals from being unjustly executed by passionate vengeance. The system mandated that vengeance be restrained by judicial process.
• until he stands before the congregation: The phrase lifnei ha-edah (לִפְנֵי הָעֵדָה) refers to "before the assembly" or "before the community." This specifies the legal process required. Upon reaching the city of refuge, the slayer would present his case at the city gate (Deut 19:9). After an initial hearing and temporary asylum, he would be sent back to his own tribal city to stand trial "before the congregation." This public judicial process ensured a fair hearing, witnesses were examined, and intent (premeditated murder vs. unintentional killing) was carefully assessed by the elders and the community's representatives. Only after a judicial ruling, based on the evidence, could his continued right to refuge be confirmed (Num 35:24-25) or could he be handed over for execution if proven guilty of deliberate murder.

Joshua 20 9 Bonus section

The concept of cities of refuge ensured both accessibility and accountability. The Law stipulated that roads leading to these cities be well-maintained and clearly marked (Deut 19:3) to facilitate rapid escape, signifying God's active provision for protection. While a slayer found refuge from the blood avenger, it was not an absolute, lifelong pardon; his freedom was tied to the life of the High Priest (Num 35:28). Upon the High Priest's death, the slayer was permitted to return to his own land and possessions without fear of retribution. This specific duration symbolically linked forgiveness and a return to normalcy with a priestly, mediatorial function, implicitly pointing towards the ultimate atoning work and high priestly intercession of Christ as the means of true, lasting freedom from the spiritual "avenger" and banishment from God's presence.

Joshua 20 9 Commentary

Joshua 20:9 succinctly summarizes the divine wisdom and foresight embedded in the provision of the cities of refuge. It is a profound demonstration of God's character, balancing strict justice with merciful provision. The Law was not merely about punishment; it was about ensuring righteousness, order, and protection for all, regardless of their status as native Israelite or residing stranger. This verse emphasizes the critical distinction between accidental death and premeditated murder, a cornerstone of moral jurisprudence. The system, with the 'avenger of blood' role regulated and the 'congregation' providing a judicial check, prevented lawlessness and cycles of violent revenge. The cities of refuge symbolize divine sanctuary, pointing to God as the ultimate refuge, and later, for New Testament believers, foreshadowing the ultimate safety and redemption found in Christ, who offers refuge from sin and spiritual death for those who unintentionally (before knowledge) transgressed the Law, fleeing to Him for asylum and justification.