Exegetical and Hermeneutical Commentary of Joshua 20:7
And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjath-arba, which [is] Hebron, in the mountain of Judah.
7 9. The Selection of the Cities of Refuge
7. And they appointed ] Rather, they sanctified, set apart for a sacred purpose. The Cities of Refuge were intended to preserve the People and the Land of Jehovah from blood-guiltiness. Hence the appointment to so high a purpose carried with it also the idea of solemn consecration. “They seuerden,” Wyclif translates it in the first edition, “thei ordeyneden” in the later edition. The cities selected were three on either side of the Jordan, almost equally remote from each other,
( a) On the West.
( b) On the East.
1. Kedesh, in Naphtali.
1. Golan, in Bashan.
2. Shechem, in Mount Ephraim.
2. Ramoth-Gilead, in Gad.
3. Hebron, in Judah.
3. Bezer, in Reuben.
It requires only to look at the map to see how wisely these spots were marked out, so as to make a “City of Refuge” easy of access from all parts of the land. They were chosen, it will be observed, out of the priestly and Levitical cities, as likely to be inhabited by the most intelligent part of the community. According to Maimonides, all the forty-eight Levitical cities (enumerated in the next Chapter) had the privilege of asylum, but these six cities were required to receive and lodge the homicide gratuitously.
Kedesh ] was the most northerly city on the West. See above, Jos 12:22.
in Galilee ] In that part of the province afterwards called “Galilee.” This name which in the Roman age was applied to a large province, seems to have been originally confined to a little “ circuit ” or “ region ” Galil, Galilah, Galila round Kedesh-Naphtali, in which were situated the twenty towns given by Solomon to Hiram, king of Tyre, as payment for the transportation of timber from Lebanon to Jerusalem (1Ki 9:11).
Shechem ] was the central city on the west of the Jordan; see above, ch. Jos 8:30; and ch. Jos 17:7; in Mount Ephraim. See above, ch. Jos 17:15.
Kirjath-arba, which is Hebron ] The most southerly of the selected cities on the west; see above, ch. Jos 10:3, Jos 14:15.
in the mountain of Judah ] On this mountain-district, see above, ch. Jos 11:21.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 7. They appointed Kedesh in Galilee] The cities of refuge were distributed through the land at proper distances from each other that they might be convenient to every part of the land; and it is said they were situated on eminences, that they might be easily seen at a distance, the roads leading to them being broad, even, and always kept in good repair. In the concluding note on Nu 35:33 it has been stated that these cities were a type of our blessed Lord, and that the apostle refers to them as such, Heb 6:17; Heb 6:18. Hence their names have been considered as descriptive of some character or office of Christ. I shall give each and its signification, and leave the application to others.
1. KEDESH, from kadash, to separate or set apart, because it implies the consecration of a person or thing to the worship or service of God alone; hence to make or be holy, and hence Kedesh, holiness, the full consecration of a person to God.
2. SHECHEM, from shacham, to be ready, forward, and diligent; hence Shechem, the shoulder, because of its readiness to bear burdens, prop up, sustain, c., and from this ideal meaning it has the metaphorical one of GOVERNMENT.
3. chebron HEBRON, from chabar, to associate, join, conjoin, unite as friends; and hence chebron, fellowship, friendly association, or with the diminutive nun, the little fellow-ship or association.
4. BEZER, from batsar, to restrain, enclose, shut up, or encompass with a wall; and hence the goods or treasure thus secured, and hence a fortified place, a fortress.
5. RAMOTH, from raam, to be raised, made high or exalted, and hence Ramoth, high places, eminences.
6. GOLAN, from galah, to remove, transmigrate, or pass away; hence Golan, a transmigration or passage. Some derive it from gal, to rejoice, hence GOLAN, rejoicing or exultation.
A person of the spirit and turn of Origen could preach the whole Gospel from these particulars.
Kedesh and Hebron were at the two extremities of the promised land; one was in Galilee, the other in the tribe of Judah, both in mountainous countries; and Shechem was in the tribe of Ephraim, nearly in the middle, between both.
Bezer was on the east side of Jordan, in the plain, opposite to Jericho.
Ramoth was about the midst of the country occupied by the two tribes and a half, about the middle of the mountains of Gilead.
Golan was the capital of a district called Gaulonitis, in the land of Bashan, towards the southern extremity of the lot of Manasseh.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Concerning these cities, note,
1. That they were all upon mountains, that they might be seen at a great distance, and so direct those who fled thither.
2. That they were seated at convenient distance one from another, for the benefit of the several tribes; for Kedesh was in the north, Hebron in the south, and Shechem between them.
3. That they all belonged to the Levites; partly that these causes might be more impartially examined and justly determined by them, who are presumed best able to understand the law of God, and most obliged and likely to follow it in their judgment, and not to be biassed by any affection or corrupt interest; and partly that their just reputation with the people, and their good counsels, might lay some restraint upon revengeful persons, who might be inclined or tempted to follow the man-slayer thither, and endeavour to kill him there.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7-9. they appointed . . .citiesThere were six; three on the west, and three on theeast, of Jordan. In the first instance, they were a provision of thecriminal law of the Hebrews, necessary in the circumstances of thatpeople (see on Nu 35:11; De19:2). At the same time they were designed also typically topoint out the sinner’s way to Christ (Heb6:18).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And they appointed Kedesh in Galilee in Mount Naphtali,…. Of which see Jos 19:37; the appointment of this and the two cities following was made by the children of Israel at this time:
and Shechem in Mount Ephraim; called Sichem, Ge 12:6; and Shechem from a prince of that name that possessed it, Ge 34:2; it fell to the lot of the tribe of Ephraim; its name in the New Testament is Sychar, Joh 4:5; and it is now called Neapolis, or Naplouse:
and Kirjatharba, which [is] Hebron, in the mountain of Judah; it stood in the hill country of Judea, Lu 1:39; of which see Jos 14:15. There seems to be a difficulty here, since this city was before given to Caleb, Jos 14:13; and yet afterwards given to the Levites, and appointed a city of refuge. The Jews reconcile this by observing, that the city and suburbs were given to the Levites, and fixed for a city of refuge; but the villages and fields, and country around it, and belonging to it, were given to Caleb, Jos 21:12; and Abarbinel makes no doubt that the children of Judah gave something else to Caleb in lieu of it. As these cities of refuge were typical of Christ, as has been observed on Nu 35:29; their names are applicable to him. “Kedesh” signifies “holy” or “holiness”; Christ is holy in both his natures, divine and human; and so abundantly qualified to be the Mediator, Saviour, and Redeemer; and is the fountain of holiness to his people, and is made sanctification to them, Ps 16:10 1Co 1:30; and “Shechem” signifies the “shoulder”; and not only the government of the church and people of God is on the shoulder of Christ, but all their sins have been laid upon him, and bore by him; and every particular soul in conversion, every lost sheep, is looked up by him, and taken up and brought home on his shoulder, Isa 9:6
Lu 15:4. “Hebron” signifies “fellowship”; in the effectual calling, the saints are called into fellowship with Christ, and their fellowship is with the Father, and his Son Jesus Christ; through him they have access to God, and communion with him now, and shall have uninterrupted communion with him to all eternity, 1Co 1:9
Joh 17:24.
Fuente: John Gill’s Exposition of the Entire Bible
List of the cites: Levitical cities were chosen, for the reasons explained in the Commentary on the Pentateuch.
Jos 20:7 In the land on this side (viz., Canaan) they sanctified the following cities. In the north, Kedesh (see at Jos 12:22), in Galil, on the mountains of Naphtali. Galil (a circle) was a district in the northern part of the subsequent province of Galilee; it is called , circle of the heathen, in Isa 9:1, because an unusually large number of heathen or Gentiles were living there. In the centre of the land, Shechem, upon the mountains of Ephraim (see at Jos 17:7). And in the south, Kirjath-arba, i.e., Hebron, upon the mountains of Judah (see at Jos 10:3).
Jos 20:8-9 The cities in the land on the other side had already been appointed by Moses (Deu 4:41-43). For the sake of completeness, they are mentioned here again: viz., Bezer, Ramoth in Gilead, and Golan (see at Deu 4:43). The subject is brought to a close in Jos 20:9. signifies neither urbes congregationis ( Kimchi) nor urbes asyli ( Gesenius), but cities of appointment, – those which received the appointment already given and repeated again in what follows.
Fuente: Keil & Delitzsch Commentary on the Old Testament
7 And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjath-arba, which is Hebron, in the mountain of Judah. 8 And 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. 9 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.
We have here the nomination of the cities of refuge in the land of Canaan, which was made by the advice and authority of Joshua and the princes (v. 7); and upon occasion of the mention of this is repeated the nomination of the other three in the lot of the other two tribes and a half, which was made by Moses (Deut. iv. 43), but (as bishop Patrick thinks) they had not the privilege till now. 1. They are said to sanctify these cities, that is the original word for appointed, v. 7. Not that any ceremony was used to signify the consecration of them, only they did by a public act of court solemnly declare them cities of refuge, and as such sacred to the honour of God, as the protector of exposed innocency. If they were sanctuaries, it was proper to say they were sanctified. Christ, our refuge, was sanctified by his Father; nay, for our sakes he sanctified himself, John xvii. 19. 2. These cities (as those also on the other side Jordan) stood in the three several parts of the country, so conveniently that a man might (they say) in half a day reach some one of them from any corner of the country. Kedesh was in Naphtali, the most northern tribe, Hebron in Judah, the most southern, and Shechem in Ephraim, which lay in the middle, about equally distant from the other two. God is a refuge at hand. 3. They were all Levites’ cities, which put an honour upon God’s tribe, making them judges in those cases wherein divine Providence was so nearly concerned, and protectors to oppressed innocency. It was also a kindness to the poor refugee, that when he might not go up to the house of the Lord, nor tread his courts, yet he had the servants of God’s house with him, to instruct him, and pray for him, and help to make up the want of public ordinances. If he must be confined, it shall be to a Levite-city, where he may, if he will, improve his time. 4. These cities were upon hills to be seen afar off, for a city on a hill cannot be hid; and this would both direct and encourage the poor distressed man that was making that way; and, though therefore his way at last was up-hill, yet this would comfort him, that he would be in his place of safety quickly, and if he could but get into the suburbs of the city he was well enough off. 5. Some observe a significancy in the names of these cities with application to Christ our refuge. I delight not in quibbling upon names, yet am willing to take notice of these. Kedesh signifies holy, and our refuge is the holy Jesus. Shechem, a shoulder, and the government is upon his shoulder. Hebron, fellowship, and believers are called into the fellowship of Christ Jesus our Lord. Bezer, a fortification, for he is a strong-hold to all those that trust in him. Ramoth, high or exalted, for him hath God exalted with his own right hand. Golan, joy or exultation, for in him all the saints are justified, and shall glory. Lastly, Besides all these, the horns of the altar, wherever it was, were a refuge to those who took hold of them, if the crime were such as that sanctuary allowed. This is implied in that law (Exod. xxi. 14), that a wilful murderer shall be taken from God’s altar to be put to death. And we find the altar used for this purpose. 1Ki 1:50; 1Ki 2:28. Christ is our altar, who not only sanctifies the gift, but protects the giver.
Fuente: Matthew Henry’s Whole Bible Commentary
Three Cities Appointed, vs. 7-9
The 3 cities appointed for refuge on the west of Jordan were Kedesh, Shechem, and Hebron. The Naphtalite city of Kedesh was one of the royal cities of the Canaanites, which Joshua and Israel took in the northern campaign. Shechem in Ephraim had been prominent since the days of the patriarchs. Hebron, of course, was Kirjath-arba, the city of the giants, which was given to Caleb (Jos 14:6-15; Jos 15:13-20). Here at Hebron occurred the only instance recorded in the Bible where the law of the city of refuge might have been applied. This referred to the murder of Abner by Joab and Abishai, who took Abner aside in the gate of Hebron to slay him. Although Abner did not seek the refuge of Hebron, when he might have, the brothers did not kill him inside the city (2Sa 3:22-27).
The names of the three cities of refuge which Moses had selected on the east side of Jordan (Deu 4:41-43) are repeated here. They were Bezer in the broad plain in the southern tribe of Reuben, Ramoth-gilead in the tribe of Gad, and Golan in the heights of Bashan in the tribe of Manasseh east. This latter is the famous Golan heights, so often in the news today.
These six cities were located approximately equi-distant from each other on either side of the river. This made them the more readily accessible to the manslayer who must outdistance the avenger in order to save his life.
Many good analogies have been made on the cities of refuge with respect to the guilty sinner who flees to find refuge in Christ. From this short chapter we find the greatest lesson is, then, that God provides escape for guilty men. The accessibility portrays the accessible nature of salvation for the sinner, (2Pe 3:9). However, there are contrasts also. Whereas, the city of refuge protected only those guilty of involuntary manslaughter, the blood of Christ covers all the guilty, even those who maliciously and intentionally sin against Him.
Fuente: Garner-Howes Baptist Commentary
7. And they appointed Kedesh, etc The Hebrew word Kedesh here used, signifies also to fit and consecrate. Accordingly, I interpret, that cities were selected according as common use required. (174) Hence it is inferred that matters were well arranged so as to make private yield to public interest. Moreover, we shall see in the next chapter, that Ciriath-Arbah, which was afterwards called Hebron, was transferred to the Levites, though it had formerly been the property of Caleb. Hence appeared the rare, nay, the incomparable moderation of this aged saint, who readily gave up to others both the city and suburbs, which he had justly claimed as his right, the moment the lot showed that this was pleasing to God. It was necessary to advert briefly to this change, because the Lord was pleased that asylums should be found only in the Levitical cities, that their innocence might be defended with greater fidelity and authority.
(174) Latin, “ Prout communis usus ferebat.” French, “ Selon que le profit et l’utilite commune le requeroit;” “According as the common profit and utility required.” — Ed.
Fuente: Calvin’s Complete Commentary
Jos. 20:7. And they appointed] Marg., sanctified. These cities were consecrated, as holy, to the sacred work of preserving life. Hence, only Levitical cities were chosen. Life was to be thus preserved in connection with religion Whether fleeing to the altar of sanctuary or the city of sanctuary, the Israelites were to learn to cry, God is a refuge for us. Kadesh] Sanctuary, a deriv. from the same root as the word just noticed. Kedesh is to be distinguished from the city of this name in the south of Judah (chap. Jos. 15:23). and likewise from the Kedesh of the Gershonite Levites, in Issachar (cf. 1Ch. 6:72; 1Ch. 6:76), though this Kedesh of Naphtali was given to the same Levitical family. Shechem and Hebron] It will be seen that the three cities of refuge on the west of Jordan, thus chosen, were as conveniently placed as possible. Kedesh was not in the extreme north, nor Hebron in the extreme south, while Shechem was in the very midst of the land; each city, also, lay in a good central position as between the line of the Jordan and the Mediterranean Sea.
Jos. 20:8. On the other side Jordan] Moses had already appointed the three cities for the eastern territory (Deu. 4:41-43). Bezer] called by the LXX. and Vulg. Besor. From 1Ch. 6:78, we learn that it was given to the Merarites, and that it was opposite to Jericho. Ramoth in Gilead] So also in Deu. 4:43; 1Ki. 22:3; elsewhere Ramoth-Gilead. Probably identical with the Ramath-Mizpeh of chap. Jos. 13:26. Golan] = exile. According to Josephus, as quoted by Gesenius, it was near to the sea of Galilee, and gave its name to the region afterwards known as Gaulanitis, now Jauln.
Jos. 20:9. Until he stood before the congregation] No homicide who could reach one of these cities was to be delivered up till he had obtained a hearing; those innocent of wilful murder were to be afforded an asylum in the city, till the death of the high priest rendered them free to depart; but those who were guilty of taking life deliberately, after this had been so decided, were given over to the avenger of blood.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
The Appointment of the Cities of Refuge Jos. 20:7-9
7 And they appointed Kedesh in Gaililee in mount Naphtali, and Shechem in mount Ephraim, and Kirjatharba, which is Hebron, in the mountain of Judah.
8 And 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.
9 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.
7.
What three cities were selected west of the Jordan? Jos. 20:7
West of the Jordan, Joshua selected Kedesh in the tribe of Naphtali, Shechem in the tribe of Ephraim, and Hebron in the tribe of Judah. Kedesh lay just north and west of the waters of Merom and was in the very far north part of the land allotted to the children of Israel. This would be readily accessible to people who lived in the borders of the tribes of Asher, Zebulun, Issachar, and Naphtali. Shechem was in the hill country of Ephraim and was west of the Jordan River about halfway between the Sea of Galilee and the Dead Sea. Men who lived in the broad expanses of the territory of the tribes of Manasseh and Ephraim would have ready access to Shechem as a city of refuge. Hebron was west of the Dead Sea about halfway down the length of the sea. This location was situated where it would be within easy reach of those who lived in the borders of the tribes of Dan, Benjamin, Simeon, and Judah.
8.
What cities were selected east of the Jordan? Jos. 20:8
East of the Jordan, Joshua selected Golan in the land belonging to the children of Manasseh, Ramoth-Gilead in the land belonging to the children of Gad, and Bezer in the land belonging to the children of Reuben. Golan was in the north part of the land beyond the Jordan, Ramoth-Gilead was in the center, and Bezer was in the south. Once again, provision was made so that no person living east of the Jordan would have too far to go to get to a city of refuge. Each one of the three tribes had a city of refuge within its borders.
9.
What strangers sojourned in Israel? Jos. 20:9 a
When the children of Israel left Egypt, a mixed multitude went up with them (Exo. 12:38). This mixed multitude must have been a group of natives of Egypt and other countries who cast their lots with the children of Israel. When the laws were given to Israel, specific notice was made of these people; and it was clearly ordered that the laws which governed Israels society were to apply to all who lived among them. There was not a separate law for men who were native Israelites as opposed to those who were strangers among them. Even this law with regard to murder was to be enforced on strangers in their midst, as well as upon those who were native Israelites.
10.
In what sense did the fugitive stand before the congregation? Jos. 20:9 b
The fugitive was to declare his cause in the ears of the elders of the city of refuge (verse four). These elders were to receive the fugitive into the city and give him a place where he might dwell among them. If the avenger of blood came to the city, these men were not to deliver the slayer to the avenger of blood. When the fugitives case had been heard and judgment had been rendered, the elders were to see that the proper execution of the judgment was implemented. In this sense, a fugitive stood before the congregation. The elders of the city of refuge and the inhabitants of that city passed judgment on behalf of all Israel.
Fuente: College Press Bible Study Textbook Series
7. Appointed Hebrews, They sanctified; set apart to a sacred use, so that all the fugitives were impressed with the thought that when within these cities they were surrounded by the munitions of Jehovah’s especial mercy. None but Levitical cities were chosen. Since the object of the refuge was distinctly religious, to preserve the land from blood-guiltiness, it was not proper that a secular city should be chosen. They were very carefully distributed throughout the whole land. The two and a half tribes east of the Jordan had as many as the western tribes, because they were scattered over a territory nearly as large.
Kedesh See on Jos 12:22.
Shechem See on Jos 17:7.
Hebron Jos 10:3, note.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ And they set apart Kedesh in Galilee in the hill country of Naphtali, and Shechem in the hill country of Ephraim, and Kiriatharba, the same is Hebron, in the hill country of Judah.’
Three cities were set aside (see Deu 19:2), a complete number, one in each part of the land. Notice that all were in the hill country, a sign of genuineness and early date, for this was where at that stage the people were mainly settled. They were all ancient sanctuaries, Kedesh in the north, Shechem more central and Hebron in the south, which would more impress hot-headed avengers of blood. Kedesh is described exactly as there were a number of cities called Kedesh. For Galilee (meaning ‘region, district’) compare 1Ki 9:11, ‘the land of Galilee’. This was an ancient name for an area in northern Israel. ‘The hill country of Ephraim’ covered the northern part of the central range including Benjamin, Ephraim and Manasseh, where Shechem was.
These cities of refuge stressed God’s strong concern for justice. Those who were innocent should be given a chance to prove it and not be subject to mob law and family vengeance. They were not strictly a type of Christ for Christ is a refuge for the penitent guilty whereas these were for the innocent. No man will be expelled from Christ. But they did stress mercy as well as justice.
Kiriath-arba (Hebron) was a city given to Caleb (see on Jos 14:14-15), but like the man he was he was clearly willing for it to become a city of refuge, and indeed a Levitical city (Jos 21:11). He believed in giving God the very best. Note again the prominence of the ancient name indicating early date.
The word for ‘set aside’ is ‘sanctified’ (the same root as Kedesh). The cities were set apart by God for the purposes of justice and mercy (the name of the city may have influenced the verb used).
Fuente: Commentary Series on the Bible by Peter Pett
Those three cities were now named, which the Lord had before commanded should be appointed so soon as the people were settled in Canaan: see Num 35:14 . Their situation favoured the flight of the poor manslayer, at whatever part of the land he might happen to be in, when he shed blood. For Kedish was in Naphtali, the most northern of the tribes: Hebron as far south; and Shechem nearly central to them both. But who doth not see in this Jesus shadowed forth. He is nigh every poor sinner, and every poor slayer of his own soul: being brought nigh by the blood of his cross, hath access to the Father, on every side of the throne, and from every way. How sweet the Psalmist sings to this; and the prophet points to his person. Compare Psa 32:7 with Isa 32:2 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
“Handfuls of Purpose”
For All Gleaners
“And they appointed Kedesh in Galilee in mount Naphtali, and Skechem in mount Ephraim, and Kirjath-arba, which is Hebron, in the mountain of Judah.” Jos 20:7 .
The mountains of the Bible form an interesting subject of study as to their moral suggestiveness. A beautiful thought is it that the cities of refuge should be upon the mountain-top, or should nestle in the sides of the mountain. Two ideas of strength seem to combine here, the mountain itself being strong and the city built upon it inviolable. Thus the works of God and the works of man unite in a holy effort to secure human life. Are not all the works of God intended to save and educate and complete manhood? Whenever the works of God fight against manhood we may be sure that sin is operating with deadly effect in some direction. The whole world-house seems to have been built for the accommodation of the tenant; for him the sun shines, the rivers flow, the earth grows her harvests, and the sea yields its population. Man should add nothing to the works of God that is not in their own nature and according to the direction of their own purpose. To build a home upon the fair landscape is to add to its beauty; to build a church on the noblest elevation on the surface of the earth is to lift the mountain to a higher altitude. The earth is sanctified or desecrated by what is put upon it. The schoolhouse ennobles the district in which it is placed. Every benevolent institution is as a tree of the Lord’s own planting, though it be set in the midst of a garden, or made the crowning point of a lofty summit. On the other hand, how much has the earth been desecrated by the presence of buildings upon it devoted to evil purposes. The public-house may be a blot upon the landscape; the building in which evil arts are practised and evil professions are taught is as the presence of perdition in the very sanctuary of nature. We should find more upon the mountains if we looked for more. God has put cities of refuge upon every one of them. The mountains themselves may be cities of refuge; there the weary reap new strength; there the over-driven and fevered brain cools itself and receives a tonic, enabling it to resume the battle of life and carry it on to conquest. Not one thing in all nature has had its full meaning yet disclosed. God burns in every bush; his house is by the seashore; his tabernacle is in the stars; his temple is in the tiniest flower that blooms. The day is coming when the whole earth shall be the mountain of God;-“no lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there:… and sorrow and sighing shall flee away.” To bring about that day we are not called upon to be ideal, to dream away our time, to slumber in selfish contemplation; we are rather summoned to activity, to discipline, to suffering; every man should feel as if the dawning of that day depended upon his individual exertions
Fuente: The People’s Bible by Joseph Parker
Jos 20:7 And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjatharba, which [is] Hebron, in the mountain of Judah.
Ver. 7. And they appointed Kedesh. ] Heb., They sanctified Kedesh; where there is an elegancy in the Hebrew that cannot be Anglised. These cities of refuge belonged all to the Levites, who were best able to judge and to interpose betwixt party and party, both in respect of authority and advice. The priests’ lips were both to preserve knowledge, and to present it to the people.
And Shechem in mount Ephraim.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED TEXT): Jos 20:7-9
7So 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. 8Beyond the Jordan east of Jericho, they designated Bezer in the wilderness on the plain from the tribe of Reuben, and Ramoth in Gilead from the tribe of Gad, and Golan in Bashan from the tribe of Manasseh. 9These were the appointed cities for all the sons of Israel and for the stranger who sojourns among them, that whoever kills any person unintentionally may flee there, and not die by the hand of the avenger of blood until he stands before the congregation.
Jos 20:7 set apart Kedesh in Galilee This is a play on the Hebrew word holy, which means set apart (BDB 872, KB 1073, Hiphil IMPERFECT). It is the root of the name Kedesh (BDB 873). The word holy means to be set apart by God for a specific purpose (e.g., Jer 1:5).
Kedesh . . . Shechem . . .Hebron These were centrally located cities. We learn from Deu 19:3 that the roads were made straight so the people could flee to these cities easily.
Jos 20:8 Bezer . . .Ramoth . . . Golan These were the cities which Moses appointed on the eastern side of the Jordan.
Jos 20:9
NASBthe appointed cities
NRSVthe cities designated
TEVthe cities of refuge chosen
NJBthe towns designated
This term (BDB 558) is found only here in the OT and means designated or appointed. These cities were the fulfillment of divine revelatory mercy and were revealed to both Moses and Joshua.
for the stranger who sojourns among them This shows that God was concerned with more than just the people of Israel (cf. Lev 19:33-35; Deu 10:18-19, see Special Topic at Jos 1:7). Also notice that the same unintentionality is the criteria.
until he stands before the congregation This refers to an appearance before a called judicial council (BDB 763), not a religious festival.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the difference between a Levitical city and a city of refuge?
2. What is the purpose of a city of refuge?
3. Who is the go’el or avenger of blood?
4. Does accidental killing have consequences?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
appointed =. separated, and thus sanctified.
Fuente: Companion Bible Notes, Appendices and Graphics
appointed: Heb. sanctified
Kedesh: Kedesh, called Cadesa, or Caidesa, by Josephus, was situated in Upper Galilee, twenty miles south-east from Tyre, according to Eusebius. The cities of refuge were distributed through the land at proper distances from each other, that they might be convenient to every part of the land; and it is said they were situated on eminences, that they might be easily seen at a distance; the roads leading to them being broad, even, and always kept in good repair. Kedesh and Hebron were at the two extremities of the land, the former being in Galilee, and the latter in Judah, both in mountainous districts, and Shechem was in mount Ephraim, nearly in the centre. Bezer was east of Jordan, in the eastern part of the plain opposite Jericho; Ramoth was about the midst of the country of the two tribes and a half, being about the middle of the mountains of Gilead; and Golan, the capital of Gaulonitis, was situated in the tribe of Manasseh, in the land of Bashan. As this institution is considered as a type of Christ, some expositors observe a significancy in the names of these cities with application to Him as Our Refuge. Kedesh signifies holy, and our refuge is the holy Jesus. Shechem, a shoulder, “and the government is upon his shoulder.” Hebron, fellowship, and believers are called into the fellowship of Christ Jesus our Lord. Bezer, a fortification, for he is a strong hold to all them that trust in him. Ramoth, high, or exalted, for him hath God exalted with his own right hand. Golan, joy, or exultation, for in him all the saints are justified, and shall glory. Jos 21:32, 1Ch 6:76
Shechem: Jos 21:21, Gen 33:18, Gen 33:19, 2Ch 10:1
Kirjatharba: Jos 14:15, Jos 21:11, Jos 21:13
mountain: Luk 1:39
Reciprocal: Gen 12:6 – Sichem Gen 23:2 – Kirjatharba Num 35:14 – three cities Deu 19:9 – then shalt thou Jos 17:7 – Shechem Jos 17:18 – the mountain Jos 19:37 – Kedesh 1Ki 9:11 – of Galilee 1Ki 12:1 – Shechem 2Ki 15:29 – Kedesh 1Ch 6:57 – the city of refuge 1Ch 6:67 – Shechem 2Ch 11:10 – Hebron Psa 60:6 – Shechem Psa 108:7 – Shechem Jer 4:15 – mount Ephraim Mat 4:15 – Galilee Mar 3:7 – Galilee
Fuente: The Treasury of Scripture Knowledge
Jos 20:7. And they appointed Concerning these cities, note, 1st, That they were all upon mountains, that they might be seen at a great distance, and so direct those who fled thither. 2d, That they were seated at a convenient distance one from another, for the benefit of the several tribes; for Kedesh was in the north, Hebron in the south, and Shechem between them. 3d, That they all belonged to the Levites; partly, that these causes might be more impartially examined and justly determined by them, who were presumed best able to understand the law of God, and most obliged to follow it, and not to be biased by any affection or corrupt interest; and partly, that their reputation with the people, and their good counsels, might lay a restraint upon revengeful persons, who might be inclined to follow the manslayer thither, and endeavour to kill him there. It was likewise an advantage to the poor refugee, that when he might not go up to the house of the Lord, yet he had the servants of Gods house with him, to instruct him, and pray for him, and help to make up the want of public ordinances.