Then
The word "Then" serves as a temporal marker, indicating a sequence of events. It suggests that what follows is a continuation or consequence of prior actions or instructions. In the context of the Book of Joshua, this word connects the establishment of the cities of refuge to the preceding chapters where the Israelites are settling in the Promised Land. It underscores the unfolding of God's plan in a structured and orderly manner, reflecting His divine timing and sovereignty.

the LORD
The term "the LORD" is a translation of the Hebrew name Yahweh, the covenant name of God revealed to Moses at the burning bush (Exodus 3:14). This name emphasizes God's eternal existence, faithfulness, and His personal relationship with His people. In the context of Joshua, it highlights that the instructions given are not merely human decisions but divine commands from the covenant-keeping God who leads and guides His people.

said
The word "said" indicates direct communication from God to Joshua. This divine speech act is significant as it shows that God is actively involved in the leadership and guidance of His people. It reflects the biblical theme of God speaking to His chosen leaders, providing them with wisdom and direction. This communication underscores the importance of obedience to God's word as a foundation for successful leadership and governance.

to Joshua
Joshua, whose name in Hebrew is Yehoshua, meaning "Yahweh is salvation," is the central human figure in this narrative. As Moses' successor, Joshua is tasked with leading the Israelites into the Promised Land. His role is pivotal, as he is both a military leader and a spiritual guide. The mention of Joshua here emphasizes his responsibility to implement God's commands and his role as a mediator between God and the people. It also serves as a reminder of the importance of godly leadership in fulfilling divine purposes.

Tell the Israelites
This phrase begins with a direct command from God to Joshua, emphasizing the importance of communication and leadership. The Hebrew root for "tell" is "dabar," which means to speak or declare. This highlights the role of Joshua as a mediator between God and the people, underscoring the importance of clear and faithful communication of God's will. Historically, this reflects the theocratic leadership structure of Israel, where God’s instructions were conveyed through appointed leaders.

Designate the cities of refuge
The term "designate" comes from the Hebrew word "natan," meaning to give or appoint. This indicates a deliberate and purposeful action, showing that these cities were not chosen randomly but were part of God’s divine plan for justice and mercy. The "cities of refuge" were a unique aspect of Israelite law, providing a safe haven for those who committed manslaughter unintentionally. This reflects God’s justice tempered with mercy, ensuring protection for the innocent while maintaining societal order.

as I instructed you through Moses
This phrase connects the current command to the past instructions given through Moses, highlighting the continuity and faithfulness of God’s promises. The reference to Moses serves as a reminder of the covenantal relationship between God and Israel, and the importance of obedience to God’s law. It underscores the historical context of the Israelites' journey from Egypt to the Promised Land, and the establishment of a society governed by divine law. This continuity assures the Israelites of God’s unchanging nature and His ongoing guidance.

so that anyone
The phrase "so that anyone" indicates the inclusivity and accessibility of God's provision. In Hebrew, the word used here is "kol," meaning "all" or "anyone." This reflects God's justice and mercy, ensuring that His laws apply to everyone equally, regardless of status or background. It underscores the biblical principle that God is no respecter of persons (Acts 10:34), and His grace is available to all who seek it.

who kills a person
The Hebrew word for "kills" is "nakah," which can mean to strike, smite, or kill. This word is used in various contexts throughout the Old Testament, often referring to acts of violence or judgment. Here, it specifically addresses the act of taking a life, emphasizing the gravity of such an action, even when unintentional. The sanctity of life is a core biblical principle, and this provision underscores the seriousness with which God views the taking of life.

unintentionally or accidentally
The terms "unintentionally" and "accidentally" are translated from the Hebrew words "shegagah" and "bi-vli da'at," respectively. "Shegagah" refers to an error or mistake, while "bi-vli da'at" means without knowledge or awareness. This distinction is crucial, as it differentiates between premeditated murder and accidental manslaughter. The law provided a means of mercy for those who did not intend harm, reflecting God's understanding and compassion for human fallibility.

may flee there
The concept of fleeing to a place of refuge is central to this verse. The Hebrew word "nus" means to flee or escape. This provision allowed the accused to seek asylum in a city of refuge, highlighting God's provision for safety and justice. It symbolizes the spiritual refuge found in God, where believers can find protection and peace amidst life's trials and accusations.

and find protection
The phrase "find protection" is derived from the Hebrew "chayah," meaning to live or have life. This protection is not just physical safety but also a preservation of life and dignity. It reflects God's desire to protect the innocent and provide a means of redemption and restoration. Spiritually, it points to the ultimate protection found in Christ, our refuge and strength (Psalm 46:1).

from the avenger of blood
The "avenger of blood" is translated from the Hebrew "go'el ha-dam." The "go'el" was a family member responsible for avenging the death of a relative, a practice rooted in ancient Near Eastern customs. This role was both a duty and a right, emphasizing the importance of justice and familial responsibility. However, the provision of cities of refuge tempered this practice with mercy, ensuring that justice did not become vengeance. It foreshadows the New Testament teaching of leaving vengeance to God (Romans 12:19) and highlights the balance between justice and mercy in God's law.

When someone flees
This phrase introduces the concept of refuge, a critical theme in the ancient Israelite justice system. The Hebrew root for "flees" is "nus," which conveys the urgency and desperation of seeking safety. In the historical context, cities of refuge were established to provide asylum for those who accidentally caused death, highlighting God's provision for justice tempered with mercy.

to one of these cities
The cities of refuge were strategically located throughout Israel, ensuring accessibility for all. This reflects God's desire for justice to be available to everyone, regardless of their location. Archaeological findings have identified some of these cities, such as Kedesh and Shechem, underscoring their historical reality and the organized nature of ancient Israelite society.

and stands at the entrance of the city gate
The city gate was a place of legal transactions and public affairs in ancient times. Standing at the gate symbolizes a formal appeal for justice and protection. The Hebrew word "sha'ar" for "gate" indicates a place of decision-making, emphasizing the seriousness of the plea for refuge.

and states his case
This phrase implies a legal procedure where the fugitive must articulate their situation. The Hebrew word "dabar" for "states" suggests a reasoned and truthful account. This requirement underscores the importance of truth and transparency in seeking justice, aligning with biblical principles of honesty and integrity.

before the elders of that city
Elders were respected leaders and decision-makers in Israelite communities. Their role in hearing the case highlights the communal aspect of justice and the wisdom required in adjudicating such matters. The Hebrew term "zaqen" for "elders" conveys authority and experience, essential for fair judgment.

they are to admit him into their city
This directive reflects the community's responsibility to provide protection and uphold justice. The Hebrew root "asaph" for "admit" suggests gathering or bringing in, indicating a welcoming and protective action. It illustrates the balance between justice and mercy, a recurring theme in Scripture.

and give him a place
Providing a place signifies acceptance and safety within the community. The Hebrew word "maqom" for "place" denotes a specific, designated area, ensuring the fugitive's security. This provision reflects God's care for the vulnerable and His command for His people to act justly and compassionately.

to live among them
Living among the people implies integration and community support. The Hebrew phrase "yashab betokham" suggests dwelling in the midst, indicating not just physical safety but also social inclusion. This reflects the biblical ideal of community, where individuals are supported and valued, even in difficult circumstances.

If the avenger of blood pursues him
In ancient Israel, the "avenger of blood" (Hebrew: גֹּאֵל הַדָּם, go'el ha-dam) was typically a close relative of a person who had been killed. This individual had the cultural and legal responsibility to ensure justice was served, often by pursuing the killer. The concept of the avenger of blood is deeply rooted in the ancient Near Eastern practice of blood vengeance, which was a common means of maintaining family honor and societal order. The cities of refuge, as described in Joshua 20, were established to provide a safe haven for those who had committed unintentional manslaughter, allowing for due process and preventing the cycle of vengeance from spiraling out of control. This reflects God's justice tempered with mercy, ensuring that the innocent are protected while still upholding the sanctity of life.

they must not surrender the manslayer
The term "manslayer" (Hebrew: רֹצֵחַ, rotzeach) refers to someone who has killed another person without premeditation or intent. The cities of refuge were a divine provision to protect such individuals from the avenger of blood until a fair trial could be conducted. This command not to surrender the manslayer underscores the importance of justice and due process in God's law. It highlights the principle that guilt must be established by evidence and testimony, not by the emotions or desires of those seeking vengeance. This reflects a God who values justice and fairness, ensuring that His people live by principles that promote peace and righteousness.

into his hand
The phrase "into his hand" signifies the power and control that the avenger of blood would have over the manslayer if he were surrendered. In ancient times, being delivered "into the hand" of someone often meant being subject to their authority or judgment. This phrase emphasizes the potential danger and vulnerability of the manslayer if not protected by the city of refuge. It serves as a reminder of the seriousness of taking a life, even unintentionally, and the need for divine intervention to ensure justice is served according to God's standards, not human impulses.

because he struck his neighbor accidentally
The word "accidentally" (Hebrew: בִּשְׁגָגָה, bishgagah) indicates a lack of intent or premeditation in the act of killing. This distinction between intentional murder and accidental killing is crucial in biblical law, as it determines the appropriate response and consequences. The provision for accidental killers to seek refuge reflects God's understanding of human fallibility and His desire to provide grace and protection for those who err without malicious intent. It underscores the importance of discerning the heart and motives behind actions, aligning with the biblical principle that God looks at the heart rather than outward appearances.

without prior malice
The phrase "without prior malice" (Hebrew: בְּלֹא שִׂנְאָה, belo sin'ah) further clarifies the nature of the act as lacking premeditated hostility or hatred. This distinction is vital in understanding the biblical concept of justice, which differentiates between crimes of passion or accident and those committed with deliberate intent. The absence of malice indicates that the act was not driven by a desire to harm, which is a key factor in determining the appropriate legal and moral response. This reflects God's just character, who judges not only actions but the intentions behind them, offering mercy to those who act without malicious intent.

He is to remain
This phrase indicates a period of waiting and staying put, which is significant in the context of ancient Israelite society. The Hebrew root here is "yashab," meaning to sit, dwell, or remain. This implies a sense of stability and protection within the city of refuge, where the manslayer finds sanctuary. It reflects God's provision for justice and mercy, allowing time for emotions to settle and for a fair trial to be conducted.

in that city
The "city" refers to one of the designated cities of refuge, as outlined in earlier chapters of Joshua. These cities were strategically located throughout Israel to be accessible to anyone in need. Archaeological findings have identified some of these cities, such as Hebron and Shechem, providing historical context to their existence. The cities served as a physical manifestation of God's justice system, ensuring that even those who committed accidental manslaughter had a place of safety.

until he stands trial
This phrase underscores the importance of due process and justice in the Israelite legal system. The Hebrew word "amad" for "stands" conveys the idea of taking a position or presenting oneself, which in this context means appearing before the congregation for judgment. It highlights the balance between mercy and justice, ensuring that the accused has the opportunity to be heard and judged fairly.

before the assembly
The "assembly" refers to the congregation or community of Israel, often represented by elders or leaders. This communal aspect of justice emphasizes accountability and the collective responsibility of the community to uphold God's laws. It reflects the theocratic nature of Israelite society, where legal matters were intertwined with spiritual and communal life.

and until the death of the high priest
The high priest held a significant role in Israelite society, serving as a mediator between God and the people. His death marked a significant event, symbolizing a form of atonement or release. The Hebrew word "kohen" for priest indicates a role of service and intercession. The death of the high priest provided a reset, allowing the manslayer to return home without fear of retribution, symbolizing the ultimate release and forgiveness found in God's provision.

who is serving at that time
This phrase indicates the specific period during which the high priest serves, emphasizing the temporal nature of his role. The continuity of priestly service ensured that there was always a mediator in place, reflecting the ongoing need for intercession and atonement in the community. It points to the enduring nature of God's provision and the structured order within the Israelite religious system.

Then the manslayer may return
The term "manslayer" refers to someone who has killed another unintentionally. The Hebrew word "rotzeach" is used here, distinguishing between intentional murder and accidental killing. This provision for return signifies restoration and reintegration into the community, highlighting God's mercy and the possibility of redemption.

to his own home
The return to one's "home" signifies restoration to normal life and community. The Hebrew word "bayit" for home conveys a sense of belonging and familial ties. This return is not just physical but also social and spiritual, as the manslayer is reintegrated into the fabric of community life, reflecting God's desire for reconciliation and peace.

in the city from which he fled
This final phrase completes the cycle of refuge and return. The city from which the manslayer fled represents the place of the original incident, and returning there signifies closure and the restoration of relationships. It underscores the theme of justice tempered with mercy, as the manslayer is allowed to resume life without fear of vengeance, embodying the peace and order that God desires for His people.

So they set apart
The phrase "set apart" is derived from the Hebrew word "qadash," which means to consecrate or sanctify. This action signifies a divine appointment, indicating that these cities were chosen for a holy purpose. In the context of ancient Israel, setting apart these cities reflects God's provision for justice and mercy, offering refuge and protection to those who accidentally caused harm.

Kedesh in Galilee
"Kedesh" means "holy" or "sacred place" in Hebrew, emphasizing its role as a city of refuge. Located in Galilee, this city was accessible to the northern tribes of Israel. Archaeological findings suggest that Kedesh was a significant Canaanite city before its designation as a city of refuge, highlighting the transformation of a place from pagan use to a sanctuary under God's law.

in the hill country of Naphtali
The hill country of Naphtali refers to the mountainous region allotted to the tribe of Naphtali. This area was known for its rugged terrain, which provided natural fortification and seclusion, making it an ideal location for a city of refuge. The tribe of Naphtali, known for its valor and swiftness, was strategically positioned to protect and maintain the sanctity of Kedesh.

Shechem in the hill country of Ephraim
Shechem holds a significant place in biblical history, being a site of covenant renewal and a city of refuge. Situated in the hill country of Ephraim, Shechem was centrally located, making it accessible to many tribes. The name "Shechem" means "shoulder" or "ridge," symbolizing strength and support, fitting for a city that offered refuge and justice.

Kiriath-arba (that is, Hebron)
Kiriath-arba, later known as Hebron, is one of the oldest cities in the region, with a rich biblical heritage. The name "Kiriath-arba" means "City of Four," possibly referring to four giants or the four patriarchs associated with the city. Hebron was a significant spiritual center, being the burial place of the patriarchs, and its designation as a city of refuge underscores its importance in Israel's spiritual and judicial life.

in the hill country of Judah
The hill country of Judah was a region known for its elevation and strategic importance. Judah, being the leading tribe, provided a city of refuge that was accessible to the southern tribes. The choice of Hebron in this region highlights the balance and distribution of refuge cities across the land, ensuring that God's provision for justice and mercy was available to all Israelites, regardless of their tribal affiliation.

And beyond the Jordan east of Jericho
This phrase situates the geographical context of the cities of refuge. The "Jordan" refers to the Jordan River, a significant geographical and spiritual landmark for the Israelites. Crossing the Jordan symbolized entering into the Promised Land, a fulfillment of God's promise to Abraham. "East of Jericho" indicates the location on the eastern side of the river, emphasizing the inclusivity of God's provision for refuge, even for those not yet fully settled in the land.

they designated Bezer in the wilderness on the plateau from the tribe of Reuben
"Bezer" means "fortress" or "stronghold" in Hebrew, symbolizing a place of safety and protection. Located "in the wilderness on the plateau," Bezer was strategically placed to be accessible to those in need of refuge. The "tribe of Reuben" was one of the tribes that settled east of the Jordan, highlighting the unity and shared responsibility among the tribes to provide refuge and justice.

Ramoth in Gilead from the tribe of Gad
"Ramoth" means "heights" or "high places," indicating its elevated position, which could serve as a physical and spiritual refuge. "Gilead" was a fertile region known for its balm, a healing ointment, symbolizing the healing and restoration available in these cities of refuge. The "tribe of Gad" was known for its warriors, suggesting that the city was well-protected and secure.

and Golan in Bashan from the tribe of Manasseh
"Golan" means "circle" or "enclosure," suggesting a place of safety and completeness. "Bashan" was a region known for its rich pastures and strong bulls, symbolizing strength and provision. The "tribe of Manasseh" was one of the half-tribes that settled on both sides of the Jordan, representing the bridging of territories and the extension of God's mercy and justice across boundaries.

These were the cities designated
The phrase "These were the cities designated" refers to the specific cities of refuge established by God through Moses and Joshua. The Hebrew root for "designated" is "קָדַשׁ" (qadash), meaning to set apart or consecrate. These cities were not ordinary; they were sanctified spaces, symbolizing God's provision and justice. Historically, these cities were strategically located throughout Israel to be accessible to all, reflecting God's fairness and mercy.

for all the Israelites
The inclusion of "for all the Israelites" emphasizes the communal aspect of God's law. It was not just for a select few but for the entire nation. This universality underscores the unity and equality before God's law, a principle that resonates throughout Scripture, highlighting that God's justice and mercy are available to all His people.

and for any foreigner residing among them
The phrase "and for any foreigner residing among them" is significant in demonstrating God's inclusive nature. The Hebrew term for "foreigner" is "גֵּר" (ger), which refers to a sojourner or temporary resident. This provision shows that God's justice transcends ethnic and national boundaries, offering protection and fairness to all who seek refuge under His laws, prefiguring the New Testament's message of salvation for all nations.

so that anyone who killed a person unintentionally
The phrase "so that anyone who killed a person unintentionally" addresses the concept of manslaughter, distinguishing it from premeditated murder. The Hebrew word for "unintentionally" is "בִּשְׁגָגָה" (bishgagah), meaning without intent or by mistake. This distinction is crucial in understanding God's justice system, which considers the heart and intent behind actions, offering grace and protection to those who err without malice.

could flee there
The provision "could flee there" indicates the urgency and necessity of immediate action for the manslayer. The cities of refuge were places of safety, symbolizing God's protection and the opportunity for redemption. This reflects the broader biblical theme of God as a refuge and strength, a very present help in times of trouble (Psalm 46:1).

and not die by the hand of the avenger of blood
The "avenger of blood" refers to the family member responsible for avenging the death of a relative, a common practice in ancient Near Eastern cultures. The Hebrew term is "גֹּאֵל הַדָּם" (go'el ha-dam). God's provision of cities of refuge mitigates this practice, emphasizing His desire for justice tempered with mercy, preventing blood feuds and promoting societal peace.

until he stood trial before the assembly
The phrase "until he stood trial before the assembly" highlights the importance of due process and communal judgment. The assembly, or "עֵדָה" (edah), served as a judicial body to ensure fair trial and justice. This reflects God's orderly and just nature, ensuring that decisions are made collectively and wisely, prefiguring the New Testament church's role in communal discernment and accountability.