Difference between revisions of "Cities Of Refuge"

From BiblePortal Wikipedia
 
(2 intermediate revisions by the same user not shown)
Line 1: Line 1:
== Hastings' Dictionary of the Bible <ref name="term_53714" /> ==
== Holman Bible Dictionary <ref name="term_39534" /> ==
<p> <strong> REFUGE, CITIES OF </strong> </p> <p> 1. Origin of the right of asylum . The city of refuge was the product of two primitive religious ideas that were employed to neutralize one another, the sacredness of blood or life and the sacredness of locality; both were based on the presence of the [[Divine]] in the blood and the locality. There was a community of blood or life between the god and his people that made it an unpardonable offence to slay one of his people; it mattered not whether the slayer was within or without his people, whether the deed was intentional or accidental. A wrong had been done that could be atoned for only by blood (Robertson Smith, <em> RS </em> <em> [Note: S [[Religion]] of the Semites.] </em> , [1907] p. 32 ff.). On the other hand, the god chose certain places for his manifestation, and there it was customary for his people to meet and worship him. Within the precincts claimed by his presence all life was sacred, and so it came about that even a murderer, if he escaped to the haunts of a god, would be safe from those to whom he had forfeited his life, so long as he remained within their sacred limits ( <em> ib </em> . p. 148 f.). The murderer thus escaped the penalty of his wrong, but he remained an ineffective unit for his tribe; immediately he left the asylum of the god he was at the mercy of the <strong> avenger of blood </strong> , and so both tribe and individual were in a measure punished. This primitive usage still prevails in savage communities, and has been widened by extending the privilege of asylum to places occupied by former kings and to the graves of former rulers (Frazer, <em> Fort. Review </em> , 1899, pp. 650 654). </p> <p> <strong> 2. Development of asylum in OT </strong> . In this absolute form the right of asylum is not recognized anywhere in the OT. It is extended only to one who has without intention committed <strong> homicide </strong> (&nbsp; Exodus 21:13 ). One who has treacherously sullied his hands with blood can find no refuge at the altar of God; he may be taken from it to death (&nbsp; Exodus 21:14 ), or he may even be struck down at the altar, as was the fate of [[Joab]] (&nbsp; 1 Kings 2:30-31; &nbsp; 1 Kings 2:34 ). The community came between the fugitive and the avenger of blood, and determined whether he should be handed over to death. This was likely the result of the fusion of different tribes and the necessity of recognizing one common authority. We can trace three stages of development of this right of asylum in the OT. </p> <p> (1) Every <strong> altar or sanctuary </strong> in the land could extend its protection to one who had without intention taken the life of another. He had to justify his claim to protection by showing to the authorities of the sanctuary that his deed was unpremeditated. But after the fugitive had submitted satisfactory evidence, he was allowed to remain within the sacred precincts. He could not, however, return home, and had evidently to pass the remainder of his life in the refuge to which he had fled. He could not appease the avenger by money. His want of prudence must entail some punishment, and so he could not pass beyond the city boundaries without risk of death at the hands of the avenger of blood. What provision was made for his maintenance is not revealed, but very likely he had to win his subsistence by his work. Whether his family could join him in his asylum is a question that is also unanswered. This is the stage of development in &nbsp; Exodus 21:13-14 , &nbsp; 1 Kings 1:50; 1Ki 2:28; &nbsp; 1 Kings 2:34 . It is not at all likely that Joab’s death was brought about at the altar in [[Jerusalem]] because of some exceptional authority exercised over it by the king. Joab evidently knew he could be put to death there (&nbsp; 1 Kings 2:30 ). </p> <p> (2) When the provincial high places and altars were suppressed by [[Josiah]] in b.c. 621, the right of asylum there fell with them, and provision had to be made for the continuance of ancient usage on a modified basis. Very likely there was less need for it, as the power of the Crown had been growing. Cities of refuge, situated at convenient distances, were set apart for the <strong> manslayer </strong> (&nbsp; Deuteronomy 19:2-7 ), and it may even be that the roads thither were specially kept and marked to make escape easy (&nbsp; Deuteronomy 19:3; but cf. Steuernagel, <em> Deut </em> . p. 71 f.). The fugitive had to justify his claim to protection by showing to the elders of the city whither he had fled his innocence of murderous motives. Any one who failed to convince them of the validity of his defence was handed over to the elders of his own city, and they in turn surrendered him to the avenger of blood. Practically, then, the community administered justice, but when the death penalty was to be exacted, it was exacted not by the community, but by the avenger of blood in accordance with primitive usage (&nbsp; Deuteronomy 19:12-13 ). </p> <p> (3) In post-exilic times the cities of refuge established under the Deuteronomic Code remained, and the judicial procedure followed was very much the same, only the community presumably at Jerusalem and not the elders of the city of refuge (&nbsp;Numbers 35:12; &nbsp; Numbers 35:24-25 ) was to determine the guilt or the innocence of the fugitive. &nbsp; Joshua 20:4 , however, contemplates a provisional inquiry by the elders of the city before protection is granted. The law was mitigated so far that the unwitting manslayer was no longer doomed to spend all his days there but was free to return to his home on the death of the high priest of the time (&nbsp; Numbers 35:25; &nbsp; Numbers 35:23 , &nbsp; Joshua 20:6 ). This points to the post-exilic origin of this modification. The high priest was then the only constituted authority that [[Jewish]] law could recognize. </p> <p> <strong> 3. Number of cities of refuge </strong> . The statements bearing on the number of the cities of refuge are conflicting (&nbsp; Numbers 35:11; &nbsp; Numbers 35:13-15 , &nbsp; Deuteronomy 4:41-43; &nbsp; Deuteronomy 19:7-10 , &nbsp; Joshua 20:2; &nbsp; Joshua 20:7-8; cf. Driver, <em> Deut </em> . pp. 78, 233; Gray, <em> Num </em> . p. 469). Ultimately there were six, but at first there appear to have been only three (&nbsp; Deuteronomy 19:2; &nbsp; Deuteronomy 19:7 ). They were established first in the time of Josiah when the boundaries and the population of the Jewish State would be comparatively small, and Jewish authority did not likely cross the [[Jordan]] to the east. In such conditions three cities would be ample. But when in post-exilic times the [[Jews]] covered a wider area, there would naturally be need for more cities; and so we find the number in Numbers and Joshua stated at six, and additions made to the text in &nbsp; Deuteronomy 4:41-43; &nbsp; Deuteronomy 19:3 to suggest that the number six had been contemplated from the beginning. These six cities were Kedesh, Shechem, and [[Hebron]] on the west, all well-known sanctuaries from early times, and Golan, Ramoth, and [[Bezer]] on the east. Of the situation of these last we know nothing definitely; even the site of Ramoth, to which reference is made elsewhere in the OT (&nbsp; 1 Kings 4:13; &nbsp; 1 Kings 22:3 ff.), is a subject of doubt (see G. A. Smith, <em> HGHL </em> <em> [Note: GHL [[Historical]] [[Geography]] of [[Holy]] Land.] </em> p. 587; Driver, <em> Deut </em> . xviii, xix), but they probably shared the sacred character of the cities on the west. </p> <p> J. Gilroy. </p>
&nbsp;Joshua 20:2-6 <p> Four major passages in the Old [[Testament]] describe the right of asylum and the sanctuary provided by a city of refuge (&nbsp;Exodus 21:12-14; &nbsp;Numbers 35:1-34; &nbsp;Deuteronomy 19:1-13; &nbsp;Joshua 20:1-9 ). A literal translation of the [[Hebrew]] phrase means “a city of intaking.” This right of asylum was offered before the settlement of the [[Promised]] Land, but was available only to one charged with accidental manslaughter. &nbsp;Exodus 21:12 records that “He that smiteth a man, so that he die, shall be surely put to death.” The passage continues, however, to promise that “if a man did lie not in wait,” a place would be designated to which he could flee (&nbsp; Exodus 21:13 ). [[Prior]] to the establishment of these cities, temporary safety could be gained by fleeing to a sanctuary and grasping the horns of the altar there. &nbsp;1 Kings 1:50 and &nbsp; 1 Kings 2:28 record two examples of men seeking safety by clinging to the altar in Jerusalem. Neither [[Adonijah]] nor [[Joab]] were innocent, though, and later were executed. </p> <p> Moses was commanded to establish six cities of refuge from the total of 48 given to the [[Levites]] (&nbsp;Numbers 35:6-7 ). Three were located on each side of the Jordan. In the east were [[Bezer]] in the territory of the Reubenites, [[Ramoth]] in Gilead, and [[Golan]] in the area of [[Bashan]] (&nbsp;Deuteronomy 4:43 ). On the west side of the [[Jordan]] were [[Kedesh]] in Galilee, [[Shechem]] in Ephraim, and Kirjath-arba or [[Hebron]] in the hill country of Judah (&nbsp;Joshua 20:7-8 ). [[Sanctuary]] was not limited to the people of [[Israel]] but was extended to the stranger and sojourner among them (&nbsp;Numbers 35:15 ). </p> <p> The Old Testament reveals the importance and sacredness of human life by its laws regarding the taking of life. Every shedding of blood, even that committed accidentally, required purification because it polluted the land in which [[Yahweh]] lived with His people (&nbsp;Numbers 35:33-34 ). &nbsp;Leviticus 24:20 records that “he that killeth a man, he shall be put to death.” No sacrifice was available to atone for this crime, nor could a ransom be offered by relatives for the release of one guilty of murder. Two exceptions were allowed. One was for the person guilty of an accidental death who sought sanctuary in a city of refuge. The second was in the case of a murder committed in the open country by someone unknown. Deuteronomy assigns the responsibility of atoning for the unknown death to the elders and judges of the nearest city. Only the Lord could purge the guilt from their midst. The elders prayed on behalf of the community, “Be merciful, [[O]] Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blood shall be forgiven them” (&nbsp; Deuteronomy 21:8 ). </p> <p> The death of a person who did not deserve to die was called “innocent blood” (&nbsp;Deuteronomy 19:10 ). The next of kin (brother, son, father, uncle) of the dead person was responsible for avenging his death. This kinsman was referred to as the “kinsman redeemer” or the “avenger of blood.” This concept of an “avenger of blood” was closely tied to the law of “eye for eye, tooth for tooth” (&nbsp;Exodus 21:23; &nbsp;Leviticus 24:20 ). While this law seems harsh, it represented a limitation of the vengeance that could be taken. It can be interpreted, “only an eye for an eye” or “nor more than an eye for an eye.” </p> <p> The reason for distributing the cities of refuge throughout Israel on both sides of the Jordan was so that a city was easily accessible to a person responsible for an accidental homicide. He needed to find asylum immediately because he would be pursued by a member of the dead man's family. The avenger of blood sought to kill the slayer of his kin for the harm done to the family or clan. In the early period of Israel's history before the development of the cities of refuge, this action could result in a blood feud that terminated only with the extinction of one family. The establishment of the cities of refuge served a humanitarian purpose by transforming a case of homicide from a private feud between two families to a judicial matter settled by a group of elders. </p> <p> Upon reaching one of the cities of refuge, the slayer stood at the gates and presented his case to the elders of the city (&nbsp;Joshua 20:4 ). If the elders decided that the man murdered his neighbor with intent to do so, they were required to hand him over to the avenger of blood, who would kill him. The avenger was protected from punishment for this action (&nbsp;Numbers 35:27 ). The elders, as representatives of the congregation, were responsible for exercising judgment between the manslayer and the avenger of blood. </p> <p> &nbsp;Numbers 35:1 lists several requirements to be met prior to seeking sanctuary in a city of refuge. The primary requisite was that the death must have occurred by accident, without premeditation or intent. [[Case]] studies are presented in &nbsp; Numbers 35:16-18 , &nbsp;Numbers 35:20-21 , &nbsp;Numbers 35:22-23 to provide examples of those incidents which prevented or allowed a slayer to seek refuge in such a place. The first two passages describe unacceptable reasons for seeking asylum. The use of a weapon made of iron, stone, or wood constituted murder. Striking a man from an ambush, or stabbing or striking him in hatred so that death occurred also constituted murder. &nbsp; Numbers 35:22-23 describe an accidental death. If a man stabbed another without hatred or without lying in wait, or if he threw a stone without seeing him and the person was killed, the death occurred without intent. The Book of Deuteronomy also provides examples. If a man hates his neighbor and attacks him from an ambush and kills him, the man is guilty of murder. If two men are chopping wood in a forest and the ax head falls from one man's ax and kills his neighbor, the death occurred without intent. For a person to be able to find sanctuary in a city of refuge, the homicide must have occurred without premeditation, hatred, use of a weapon, or ambush. </p> <p> A second major requirement for asylum in a city of refuge was that the slayer, once being admitted to the city, could not leave until the death of the high priest (&nbsp;Numbers 35:25; &nbsp;Joshua 20:6 ). If he chose to the leave the city before that time, he could be killed by the avenger of blood (&nbsp;Numbers 35:26-28 ). In contrast to the temporary sanctuary offered by grasping the horns of an altar, the city of refuge provided a permanent place of asylum for the manslayer. In a punitive way, the city also served as a place of detention. The manslayer was not guiltless. He could not leave under penalty of death by the avenger of blood, nor could he buy his way out by offering a ransom to the relatives of the deceased. A similar example of this punishment may be found in Solomon's confinement of [[Shimei]] to [[Jerusalem]] under a death threat if he left the city (&nbsp;1 Kings 2:36-46 ) </p> <p> The taking of a life imposed a guilt that could not be paid for by any means short of death. The death of the high priest, even as a result of natural causes, served to pay the price of the required penalty. One man died in place of another. During his life, one of the functions of a high priest was to bear the sins of the people (&nbsp;Exodus 28:38 ). In accordance with this regulation, all the cities of refuge were [[Levitical]] cities, given to that tribe during the division of the Promised Land among the Israelites. These locations probably contained local sanctuaries in which a priest served. After the death of the high priest, the one guilty of manslaughter was free to leave the city and return to his home without fear of the avenger of blood. </p> <p> The establishment of the cities of refuge provided safety for one guilty of killing another accidentally. This represented an improvement over the system of vengeance by affording the opportunity for the elders and judges of the city to stand between the slayer and the avenger. This right of asylum served to limit the rights of the avenger of blood, perhaps because “in hot anger” he might not be able to distinguish between murder and unintentional killing. </p> <p> Brenda R. Hockenhull </p>
          
          
== American Tract Society Bible Dictionary <ref name="term_17024" /> ==
== Fausset's Bible Dictionary <ref name="term_35011" /> ==
<p> To provide security for those who should undesignedly kill a man, the Lord commanded Moses to appoint six cities of refuge, or asylums, that any one who should thus shed blood might retire thither, and have time to prepare his defence before the judges, and that the kinsmen of the deceased might not pursue and kill him, &nbsp;Exodus 21:13 &nbsp; Numbers 35:11-34 . Of such cities there were three on each side Jordan. On the west were [[Kedesh]] of Naphtali, Shechem, and Hebron; on the east, Golan, Ramoth-Gilead, and Bezer, &nbsp;Joshua 20:7,8 . These cities served not only for Hebrews, but for all strangers who resided in the country, &nbsp;Deuteronomy 19:1-10 . The Lord also commanded that when the Hebrews should multiply and enlarge their land, they should add three other cities of refuge. But this command was never fulfilled. </p> <p> The custom of blood-revenge appears to have been an institution or principle very early introduced among the nomadic oriental tribes. So firmly was this practice established among the [[Israelites]] before their entrance into the promised land, and probably also even before their sojourning in Egypt, that Moses was directed by [[Jehovah]] not to attempt to eradicate it entirely, but only to counteract and modify it by the institution of cities of refuge. The custom of avenging the blood of a member of a family or tribe upon some member of the tribe or family of the slayer, still exists in full force among the modern Bedaweens, the representatives in a certain sense of the ancient Israelites in the desert. They prefer this mode of self-vengeance. Niebuhr informs us that "the Arabs rather avenge themselves, as the law allows, upon the family of the murderer; and seek an opportunity of slaying its head, or most considerable person, whom they regard as being properly the person guilty of the crime, as it must have been committed through his negligence in watching over the conduct of those under his inspection. From this time the two families are in continual fears, till some one or other of the murderer's family be slain. No reconciliation can take place between them, and the quarrel is still occasionally renewed. There have been instances of such family feuds lasting forty years. If in the contest a man of the murdered person's family happens to fall, there can be no peace until two others of the murderer's family have been slain." How far superior to this was the [[Mosaic]] institution of cities of refuge, where the involuntary homicide might remain in peace till the death of the high-priest, and then go forth in safety, while a really guilty person did not escape punishment. </p> <p> Among most of the nations of antiquity, temples, and particularly the altars within them, were regarded as proffering an asylum for fugitives from violence. Among the Hebrews we find indications of the custom on the part of the culprit of fleeing to the Lord's altar. But this was not allowed to screen the guilty from deserved punishment, &nbsp;Exodus 21:14 &nbsp; 1 Kings 2:28-34 . </p> <p> There is an appointed city of refuge for sinners exposed to the second death, and an altar of refuge sprinkled with atoning blood. [[Happy]] the soul that flees and is safe in Christ, ere it is overtaken by the avenging law of God. </p>
<p> (See [[Blood]] , [[Avenging Of]] ) Kedesh ("holy," so Jesus our city of refuge, &nbsp;Hebrews 6:18; &nbsp;Hebrews 7:26), now ''Kedes'' , 20 miles E.S.E. from Tyre. Shechem ("shoulder," upon Jesus' shoulder the government is, &nbsp;Isaiah 9:6), now ''Nablous'' . Hebron ("fellowship," so Christ to us, &nbsp;1 Corinthians 1:9), now El-Khalil. Bezer, perhaps Bozor in the Book of [[Maccabees]] ''("Fortress," So Is Jesus, '' &nbsp;Isaiah 32:2 ''; '' &nbsp;Isaiah 26:1 ''; '' &nbsp;Isaiah 26:4 '')'' . Ramoth Gilead, on the site of Ez-Szalt (Ramoth ("high"), so is Jesus to us, &nbsp;Acts 5:31). Golan, Jaulan ''("Joy"; Jesus Is Our Joy, '' &nbsp;Romans 5:11 '')'' . All the 48 cities of [[Levi]] had the right of asylum. But the six of refuge were bound to entertain the involuntary manslayer gratuitously. The cities on each side of the Jordan were nearly opposite one another (&nbsp;Deuteronomy 19:2; &nbsp;Numbers 35:6; &nbsp;Numbers 35:13; &nbsp;Numbers 35:15; &nbsp;Joshua 20:2; &nbsp;Joshua 20:7; &nbsp;Joshua 20:9). </p> <p> If manslayers had been driven out of the country as among the Greeks, they would have been exposed to the temptation of worshipping strange gods (&nbsp;1 Samuel 26:19). The Levitical cities were to have a space of 1,000 cubits (583 yards) beyond the city walls for pasture and other purposes (&nbsp;Numbers 35:4-5). The 2,000 cubits also specified mean probably the sum of the two single thousands on opposite sides of the city, exclusive of the city itself; as here shown. Clermont-Ganneau has discovered a bilingual inscription, Greek and Hebrew, "limit of Gezer" (now ''Tel-El-Jezer'' ), on a horizontal slab E. of that royal [[Canaanite]] city; also a second similarly inscribed stone 1,696 yards due N.W. of the first. This proves that the sacred boundary was a square, having its four angles at the four cardinal points (Palestine Exploration Quarterly Statement, Oct. 1874). </p>
          
          
== Morrish Bible Dictionary <ref name="term_68409" /> ==
== Smith's Bible Dictionary <ref name="term_71967" /> ==
<p> The Cities of [[Refuge]] on the west of Jordan were KADESH,in mount Naphtali, in Galilee; SHECHEM, in mount Ephraim; and KIRJATH-ARBA, which is HEBRON, in the mountain of Judah. And on the east of the Jordan they were BEZER, in the wilderness, in the tribe of Reuben; RAMOTH-IN-GILEAD, in the tribe of Gad; and GOLAN, in Bashan, in the tribe of Manasseh. &nbsp;Joshua 20:7,8 . It has been calculated that the distance of these from city to city would be about 70 miles, so that no one would in any part be farther than about 35 miles from one of them. </p>
<p> '''Cities of Refuge.''' ''Six Levitical Cities [[Specially]] Chosen For [[Refuge]] To The Involuntary [[Homicide]] Until [[Released]] From [[Banishment]] By The Death Of The High Priest.'' &nbsp;Numbers 35:6; &nbsp;Numbers 35:13; &nbsp;Numbers 35:15; &nbsp;Joshua 20:2; &nbsp;Joshua 20:7; &nbsp;Joshua 20:9. There were three on each side of Jordan. </p> <p> 1. On the west side of Jordan; [[Kedesh]] , in Naphtali. &nbsp;1 Chronicles 6:76. </p> <p> 2. [[Shechem]] , in Mount Ephraim. &nbsp;Joshua 21:21; &nbsp;1 Chronicles 6:67; &nbsp;2 Chronicles 10:1. </p> <p> 3. [[Hebron]] , in Judah. &nbsp;Joshua 21:13; &nbsp;2 Samuel 5:5; &nbsp;1 Chronicles 6:55; &nbsp;1 Chronicles 29:27; &nbsp;2 Chronicles 11:10. </p> <p> 4. On the east side of Jordan; [[Bezer]] or '''Bezer in The Wilderness''' , in the tribe of Reuben, in the plains of Moab. &nbsp;Deuteronomy 4:43; &nbsp;Joshua 20:8; &nbsp;Joshua 21:36. &nbsp;1 Maccabees 5:26. </p> <p> 5. '''Ramoth-Gilead''' , in the tribe of Gad. &nbsp;Deuteronomy 4:43; &nbsp;Joshua 21:38; &nbsp;1 Kings 22:3. </p> <p> 6. [[Golan]] , in Bashan, in the half-tribe of Manasseh. &nbsp;Deuteronomy 4:43; &nbsp;Joshua 21:27; &nbsp;1 Chronicles 6:71. </p>
          
          
== Easton's Bible Dictionary <ref name="term_33289" /> ==
== People's Dictionary of the Bible <ref name="term_69803" /> ==
&nbsp;Numbers 35&nbsp;1
<p> '''Cities of Refuge.''' Were six Levitical cities specially chosen for refuge to the involuntary homicide until released from banishment by the death of the high priest. &nbsp;Numbers 35:6; &nbsp;Numbers 35:13; &nbsp;Numbers 35:15; &nbsp;Joshua 20:2; &nbsp;Joshua 20:7; &nbsp;Joshua 20:9. There were three on each side of Jordan. 1. Kedesh, in Galilee, &nbsp;1 Chronicles 6:76. 2. Shechem, in Ephraim, &nbsp;Joshua 21:21; &nbsp;1 Chronicles 6:67; &nbsp;2 Chronicles 10:1. 3. Hebron, in Judah, &nbsp;Joshua 21:13; &nbsp;2 Samuel 5:5; &nbsp;1 Chronicles 6:55; &nbsp;1 Chronicles 29:27; &nbsp;2 Chronicles 11:10. 4. On the east side of Jordan—Bezer, in the tribe of Reuben, in the plains of Moab, &nbsp;Deuteronomy 4:43; &nbsp;Joshua 20:8; &nbsp;Joshua 21:36. 5. Ramoth-gilead, in the tribe of Gad, &nbsp;Deuteronomy 4:43; &nbsp;Joshua 21:38; &nbsp;1 Kings 22:3. 6. Golan, in Bashan, in the half-tribe of Manasseh, &nbsp;Deuteronomy 4:43; &nbsp;Joshua 21:27; &nbsp;1 Chronicles 6:71. </p>
          
          
== Holman Bible Dictionary <ref name="term_43346" /> ==
== Watson's Biblical & Theological Dictionary <ref name="term_80419" /> ==
[[Cities Of Refuge]]
<p> See [[Refuge]] . </p>
          
          
== International Standard Bible Encyclopedia <ref name="term_7689" /> ==
== Morrish Bible Dictionary <ref name="term_65496" /> ==
<p> המּקלט ערי , <i> ''''' ‛ārē ''''' </i> <i> ''''' ha ''''' </i> - <i> ''''' miḳlāṭ ''''' </i> ; πόλεις τῶν φυγαδευτηρίων , <i> ''''' póleis ''''' </i> <i> ''''' tṓn ''''' </i> <i> ''''' phugadeutērı́ōn ''''' </i> (compare &nbsp; 1 [[Maccabees]] 10:28 ), and other forms): </p> 1. Location: <p> Six cities, three on each side of the Jordan, were set apart and placed in the hands of the Levites, to serve as places of asylum for such as might shed blood unwittingly. On the East of the Jordan they were Bezer in the lot of Reuben, Ramoth-gilead in the tribe of Gad, and [[Golan]] in the territory of Manasseh. On the West of the Jordan they were Hebron in Judah, [[Shechem]] in Mt. Ephraim, and Kedesh in [[Naphtali]] (&nbsp; Numbers 35:6 , &nbsp;Numbers 35:14; &nbsp;Joshua 20:2 , &nbsp;Joshua 20:7 ff; &nbsp; Joshua 21:13 , &nbsp;Joshua 21:21 , &nbsp;Joshua 21:27 , &nbsp;Joshua 21:32 , &nbsp;Joshua 21:38; Bezer is named in &nbsp;Joshua 21:36 , but not described as a City of Refuge). An account of these cities is given in separate articles under their names. &nbsp;Deuteronomy 19:2 speaks of <i> three </i> cities thus to be set apart, referring apparently to the land West of the Jordan. </p> 2. Purpose: <p> From time immemorial in the East, if a man were slain the duty of avenging him has lain as a sacred obligation upon his nearest relative. In districts where more primitive conditions prevail, even to this day, the distinction between intentional and unintentional killing is not too strictly observed, and men are often done to death in revenge for what was the purest accident. To prevent such a thing where possible, and to provide for a right administration of justice, these cities were instituted. Open highways were to be maintained along, which the manslayer might have an unobstructed course to the city gate. </p> 3. Regulations: <p> The regulations concerning the Cities of Refuge are found in &nbsp;Numbers 35; &nbsp;Deuteronomy 19:1-13; &nbsp;Joshua 20:1-9 . Briefly, everything was to be done to facilitate the flight of the manslayer, lest the avenger of blood, i.e. the nearest of kin, should pursue him with hot heart, and, overtaking him, should smite him mortally. Upon reaching the city he was to be received by the elders and his case heard. If this was satisfactory, they gave him asylum until a regular trial could be carried out. They took him, apparently, to the city or district from which he had fled, and there, among those who knew him, witnesses were examined. If it were proved that he was not a willful slayer, that he had no grudge against the person killed, and had shown no sign of purpose to injure him, then he was declared innocent and conducted back to the city in which he had taken refuge, where he must stay until the death of the high priest. Then he was free to return home in safety. Until that event he must on no account go beyond the city boundaries. If he did, the avenger of blood might slay him without blame. On the other hand, if he were found guilty of deliberate murder, there was no more protection for him. He was handed over to the avenger of blood who, with his own hand, took the murderer's life. Blood-money, i.e. money paid in compensation for the murder, in settlement of the avenger's claim, was in no circumstances permitted; nor could the refugee be ransomed, so that he might "come again to dwell in the land" until the death of the high priest (&nbsp;Numbers 35:32 ). </p> <p> A similar right of refuge seems to have been recognized in [[Israel]] as attaching to the altar in the temple at Jerusalem (&nbsp;1 Kings 1:50; &nbsp;1 Kings 2:28; compare &nbsp;Exodus 21:12 f). This may be compared with the right of asylum connected with the temples of the heathen. </p>
<p> See REFUGE. </p>
       
== Hawker's Poor Man's Concordance And Dictionary <ref name="term_47621" /> ==
<p> See Refuge </p>
       
== Kitto's Popular Cyclopedia of Biblial Literature <ref name="term_15320" /> ==
<p> Places of refuge where, under the cover of religion, the guilty and the unfortunate might find shelter and protection were not unknown among the ancient heathen. The right of shelter and impunity was enjoyed by certain places reputed sacred, such as groves, temples, and altars. This protective power commonly spread itself over a considerable district round the holy spot, and was watched over and preserved by severe penalties. Among the [[Greeks]] and Romans the number of these places of asylum became in process of time very great, and led, by abuse, to a fresh increase of criminals. Tiberius, in consequence, caused a solemn inquiry into their effects to be made, which resulted in a diminution of their number and a limitation of their privileges. </p> <p> This pagan custom passed into Christianity. As early as [[Constantine]] the Great, [[Christian]] churches were asylums for the unfortunate persons whom an outraged law or powerful enemies pursued. Theodosius, in 431, extended this privilege to the houses, gardens, and other places which were under the jurisdiction of the churches, and the synod of Toledo, in 681, widened the right of asylum to thirty paces from every church. Since then this ecclesiastical privilege prevailed in the whole of [[Catholic]] Christendom, and was preserved undiminished, at least in Italy, so long as the papal independence remained. The right acted beneficially in ages when violence and revenge predominated, and fixed habitations were less common than now; but its tendency to transfer power from the magistrate to the priesthood was injurious to the inviolability of law and the steady administration of justice. It has accordingly in recent times been abrogated by most governments. </p> <p> Among the [[Jews]] the 'cities of refuge' bore some resemblance to the asylum of the classic nations, but were happily exempt from the evil consequences to which reference has been made, and afford, even to the present day, no mean proof of the superior wisdom and benignant spirit of the [[Jewish]] laws. </p> <p> The institution was framed with a view to abate the evils which ensued from the old established rights of the blood-avenger [BLOOD-REVENGE], and thereby to further the prevalence in the nation of a mild, gentle, and forgiving spirit. </p> <p> From the laws on this point (;; ) it appears that Moses set apart out of the sacerdotal cities six as 'cities of refuge.' There were, on the eastern side of the Jordan, three, namely, 'Bezer in the wilderness, in the plain country of the Reubenites, and Ramoth in [[Gilead]] of the Gadites, and Golan in Bashan of the Manassites' on the western side three, namely, 'Kedesh in [[Galilee]] in Mount Naphtali, and Shechem in Mount Ephraim, and Kirjath-arba, which is Hebron, in the mountain of Judah' . If found desirable, then other cities might be added. An inspection of the map will show how wisely these places were chosen so as to make a city of refuge easy of access from all parts of the land. To anyone of these cities a person who had unawares and unintentionally slain anyone might flee, and if he reached it before he was overtaken by the avenger of blood, he was safe within its shelter, provided he did not remove more than a thousand yards from its circuit, nor quit the refuge till the decease of the high-priest under whom the homicide had taken place. If, however, he transgressed these provisions, the avenger might lawfully put him to death. The roads leading to the cities of refuge were to be kept in good repair. Before, however, the fugitive could avail himself of the shelter conceded by the laws, he was to undergo a solemn trial, and make it appear to the satisfaction of the magistrates of the place where the homicide was committed that it was purely accidental. Should he, however, be found to have been guilty of murder, he was delivered 'into the hand of the avenger of blood, that he might die.' And the [[Israelites]] were strictly forbidden to spare him either from considerations of pity or in consequence of any pecuniary ransom. This disallowal of a compensation by money in the case of murder shows a just regard for human life, and appears much to the advantage of the Hebrew legislation when compared with the practice of other countries (Athens, for instance, and Islam), in which pecuniary atonements were allowed, if not encouraged, and where, in consequence, the life of the poor must have been in as great jeopardy as the character of the wealthy. </p> <p> The asylum afforded by Moses displays the same benign regard to human life in respect of the homicide himself. Had no obstacle been put in the way of the Goel, instant death would have awaited anyone who had the misfortune to occasion the death of another. By his wise arrangements, however, Moses interposed a seasonable delay, and enabled the manslayer to appeal to the laws and justice of his country. Momentary wrath could hardly execute its fell purposes, and a suitable refuge was provided for the guiltless and unfortunate. </p> <p> Yet as there is a wide space between the innocence of mere homicide and the guilt of actual murder, in which various degrees of blame might easily exist, so the legislator took means to make the condition of the manslayer less happy than it was before the act or the mischance, lest entire impunity might lead to the neglect of necessary precaution and care. With great propriety, therefore, was the homicide made to feel some legal inconvenience. Accordingly he was removed from his patrimony, restricted in his sphere of locomotion, affected indirectly in his pecuniary interests, and probably reduced from an affluent or an easy station to one of service and labor. The benefit of the protection afforded was common to strangers and sojourners with native Israelites. </p> <p> What ensues rests on the authority of the Rabbins. In order to give the fugitive all possible advantage in his flight, it was the business of the [[Sanhedrim]] to make the roads that led to the cities of refuge convenient by enlarging them and removing every obstruction that might hurt his foot or hinder his speed. No hillock was left, no river was allowed over which there was not a bridge, and the road was at least two and thirty cubits broad. At every turning there were posts erected bearing the words Refuge, Refuge, to guide the unhappy man in his flight; and two students in the law were appointed to accompany him, that, if the avenger should overtake him before he reached the city, they might attempt to pacify him till the legal investigation could take place. </p> <p> When once settled in the city of refuge, the manslayer had a convenient habitation assigned him gratuitously, and the citizens were to teach him some trade whereby he might support himself. To render his confinement more easy, the mothers of the high-priests used to feed and clothe these unfortunate fugitives, that they might not be impatient and pray for the death of their sons, on whose decease they were restored to their liberty and their property. If the slayer died in the city of refuge before he was released, his bones were delivered to his relations, after the death of the high-priest, to be buried in the sepulcher of his fathers. </p> <p> In addition to this right of asylum, a custom appears to have prevailed from very early times, both among the chosen people and the nations of the world, of fleeing, in case of personal danger, to the altar. With the Jews it was customary for the fugitive to lay hold of the horns of the altar, whether in the tabernacle or temple; by which, however, shelter and security were obtained only for those who had committed sins of ignorance or inadvertence (;; ). From the two last passages it seems that state-criminals also sought the protection of the altar, probably more from the force of custom than any express law. Their safety, however, depended on the will of the king; for in the passages referred to it appears that in one case (that of Adonijah) life was spared, but in the other (that of Joab) it was taken away even 'by the altar.' Compare . </p>
       
== The Nuttall Encyclopedia <ref name="term_70877" /> ==
<p> Among the Jews; three on the E. and three on the W. of the Jordan, in which the manslayer might find refuge from the avenger of blood. </p>
          
          
==References ==
==References ==
<references>
<references>


<ref name="term_53714"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-bible/refuge,+cities+of Cities Of Refuge from Hastings' Dictionary of the Bible]</ref>
<ref name="term_39534"> [https://bibleportal.com/dictionary/holman-bible-dictionary/cities+of+refuge Cities Of Refuge from Holman Bible Dictionary]</ref>
       
<ref name="term_35011"> [https://bibleportal.com/dictionary/fausset-s-bible-dictionary/cities+of+refuge Cities Of Refuge from Fausset's Bible Dictionary]</ref>
       
<ref name="term_71967"> [https://bibleportal.com/dictionary/smith-s-bible-dictionary/cities+of+refuge Cities Of Refuge from Smith's Bible Dictionary]</ref>
       
<ref name="term_69803"> [https://bibleportal.com/dictionary/people-s-dictionary-of-the-bible/cities+of+refuge Cities Of Refuge from People's Dictionary of the Bible]</ref>
          
          
<ref name="term_17024"> [https://bibleportal.com/dictionary/american-tract-society-bible-dictionary/refuge,+cities+of Cities Of Refuge from American Tract Society Bible Dictionary]</ref>
<ref name="term_80419"> [https://bibleportal.com/dictionary/watson-s-biblical-theological-dictionary/cities+of+refuge Cities Of Refuge from Watson's Biblical & Theological Dictionary]</ref>
          
          
<ref name="term_68409"> [https://bibleportal.com/dictionary/morrish-bible-dictionary/refuge,+cities+of Cities Of Refuge from Morrish Bible Dictionary]</ref>
<ref name="term_65496"> [https://bibleportal.com/dictionary/morrish-bible-dictionary/cities+of+refuge Cities Of Refuge from Morrish Bible Dictionary]</ref>
          
          
<ref name="term_33289"> [https://bibleportal.com/dictionary/easton-s-bible-dictionary/refuge,+cities+of Cities Of Refuge from Easton's Bible Dictionary]</ref>
<ref name="term_47621"> [https://bibleportal.com/dictionary/hawker-s-poor-man-s-concordance-and-dictionary/cities+of+refuge Cities Of Refuge from Hawker's Poor Man's Concordance And Dictionary]</ref>
          
          
<ref name="term_43346"> [https://bibleportal.com/dictionary/holman-bible-dictionary/refuge,+cities+of Cities Of Refuge from Holman Bible Dictionary]</ref>
<ref name="term_15320"> [https://bibleportal.com/encyclopedia/kitto-s-popular-cyclopedia-of-biblial-literature/cities+of+refuge Cities Of Refuge from Kitto's Popular Cyclopedia of Biblial Literature]</ref>
          
          
<ref name="term_7689"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/refuge,+cities+of Cities Of Refuge from International Standard Bible Encyclopedia]</ref>
<ref name="term_70877"> [https://bibleportal.com/encyclopedia/the-nuttall-encyclopedia/cities+of+refuge Cities Of Refuge from The Nuttall Encyclopedia]</ref>
          
          
</references>
</references>

Latest revision as of 08:32, 15 October 2021

Holman Bible Dictionary [1]

 Joshua 20:2-6

Four major passages in the Old Testament describe the right of asylum and the sanctuary provided by a city of refuge ( Exodus 21:12-14;  Numbers 35:1-34;  Deuteronomy 19:1-13;  Joshua 20:1-9 ). A literal translation of the Hebrew phrase means “a city of intaking.” This right of asylum was offered before the settlement of the Promised Land, but was available only to one charged with accidental manslaughter.  Exodus 21:12 records that “He that smiteth a man, so that he die, shall be surely put to death.” The passage continues, however, to promise that “if a man did lie not in wait,” a place would be designated to which he could flee (  Exodus 21:13 ). Prior to the establishment of these cities, temporary safety could be gained by fleeing to a sanctuary and grasping the horns of the altar there.  1 Kings 1:50 and   1 Kings 2:28 record two examples of men seeking safety by clinging to the altar in Jerusalem. Neither Adonijah nor Joab were innocent, though, and later were executed.

Moses was commanded to establish six cities of refuge from the total of 48 given to the Levites ( Numbers 35:6-7 ). Three were located on each side of the Jordan. In the east were Bezer in the territory of the Reubenites, Ramoth in Gilead, and Golan in the area of Bashan ( Deuteronomy 4:43 ). On the west side of the Jordan were Kedesh in Galilee, Shechem in Ephraim, and Kirjath-arba or Hebron in the hill country of Judah ( Joshua 20:7-8 ). Sanctuary was not limited to the people of Israel but was extended to the stranger and sojourner among them ( Numbers 35:15 ).

The Old Testament reveals the importance and sacredness of human life by its laws regarding the taking of life. Every shedding of blood, even that committed accidentally, required purification because it polluted the land in which Yahweh lived with His people ( Numbers 35:33-34 ).  Leviticus 24:20 records that “he that killeth a man, he shall be put to death.” No sacrifice was available to atone for this crime, nor could a ransom be offered by relatives for the release of one guilty of murder. Two exceptions were allowed. One was for the person guilty of an accidental death who sought sanctuary in a city of refuge. The second was in the case of a murder committed in the open country by someone unknown. Deuteronomy assigns the responsibility of atoning for the unknown death to the elders and judges of the nearest city. Only the Lord could purge the guilt from their midst. The elders prayed on behalf of the community, “Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blood shall be forgiven them” (  Deuteronomy 21:8 ).

The death of a person who did not deserve to die was called “innocent blood” ( Deuteronomy 19:10 ). The next of kin (brother, son, father, uncle) of the dead person was responsible for avenging his death. This kinsman was referred to as the “kinsman redeemer” or the “avenger of blood.” This concept of an “avenger of blood” was closely tied to the law of “eye for eye, tooth for tooth” ( Exodus 21:23;  Leviticus 24:20 ). While this law seems harsh, it represented a limitation of the vengeance that could be taken. It can be interpreted, “only an eye for an eye” or “nor more than an eye for an eye.”

The reason for distributing the cities of refuge throughout Israel on both sides of the Jordan was so that a city was easily accessible to a person responsible for an accidental homicide. He needed to find asylum immediately because he would be pursued by a member of the dead man's family. The avenger of blood sought to kill the slayer of his kin for the harm done to the family or clan. In the early period of Israel's history before the development of the cities of refuge, this action could result in a blood feud that terminated only with the extinction of one family. The establishment of the cities of refuge served a humanitarian purpose by transforming a case of homicide from a private feud between two families to a judicial matter settled by a group of elders.

Upon reaching one of the cities of refuge, the slayer stood at the gates and presented his case to the elders of the city ( Joshua 20:4 ). If the elders decided that the man murdered his neighbor with intent to do so, they were required to hand him over to the avenger of blood, who would kill him. The avenger was protected from punishment for this action ( Numbers 35:27 ). The elders, as representatives of the congregation, were responsible for exercising judgment between the manslayer and the avenger of blood.

 Numbers 35:1 lists several requirements to be met prior to seeking sanctuary in a city of refuge. The primary requisite was that the death must have occurred by accident, without premeditation or intent. Case studies are presented in   Numbers 35:16-18 ,  Numbers 35:20-21 ,  Numbers 35:22-23 to provide examples of those incidents which prevented or allowed a slayer to seek refuge in such a place. The first two passages describe unacceptable reasons for seeking asylum. The use of a weapon made of iron, stone, or wood constituted murder. Striking a man from an ambush, or stabbing or striking him in hatred so that death occurred also constituted murder.   Numbers 35:22-23 describe an accidental death. If a man stabbed another without hatred or without lying in wait, or if he threw a stone without seeing him and the person was killed, the death occurred without intent. The Book of Deuteronomy also provides examples. If a man hates his neighbor and attacks him from an ambush and kills him, the man is guilty of murder. If two men are chopping wood in a forest and the ax head falls from one man's ax and kills his neighbor, the death occurred without intent. For a person to be able to find sanctuary in a city of refuge, the homicide must have occurred without premeditation, hatred, use of a weapon, or ambush.

A second major requirement for asylum in a city of refuge was that the slayer, once being admitted to the city, could not leave until the death of the high priest ( Numbers 35:25;  Joshua 20:6 ). If he chose to the leave the city before that time, he could be killed by the avenger of blood ( Numbers 35:26-28 ). In contrast to the temporary sanctuary offered by grasping the horns of an altar, the city of refuge provided a permanent place of asylum for the manslayer. In a punitive way, the city also served as a place of detention. The manslayer was not guiltless. He could not leave under penalty of death by the avenger of blood, nor could he buy his way out by offering a ransom to the relatives of the deceased. A similar example of this punishment may be found in Solomon's confinement of Shimei to Jerusalem under a death threat if he left the city ( 1 Kings 2:36-46 )

The taking of a life imposed a guilt that could not be paid for by any means short of death. The death of the high priest, even as a result of natural causes, served to pay the price of the required penalty. One man died in place of another. During his life, one of the functions of a high priest was to bear the sins of the people ( Exodus 28:38 ). In accordance with this regulation, all the cities of refuge were Levitical cities, given to that tribe during the division of the Promised Land among the Israelites. These locations probably contained local sanctuaries in which a priest served. After the death of the high priest, the one guilty of manslaughter was free to leave the city and return to his home without fear of the avenger of blood.

The establishment of the cities of refuge provided safety for one guilty of killing another accidentally. This represented an improvement over the system of vengeance by affording the opportunity for the elders and judges of the city to stand between the slayer and the avenger. This right of asylum served to limit the rights of the avenger of blood, perhaps because “in hot anger” he might not be able to distinguish between murder and unintentional killing.

Brenda R. Hockenhull

Fausset's Bible Dictionary [2]

(See Blood , Avenging Of ) Kedesh ("holy," so Jesus our city of refuge,  Hebrews 6:18;  Hebrews 7:26), now Kedes , 20 miles E.S.E. from Tyre. Shechem ("shoulder," upon Jesus' shoulder the government is,  Isaiah 9:6), now Nablous . Hebron ("fellowship," so Christ to us,  1 Corinthians 1:9), now El-Khalil. Bezer, perhaps Bozor in the Book of Maccabees ("Fortress," So Is Jesus,  Isaiah 32:2 ;  Isaiah 26:1 ;  Isaiah 26:4 ) . Ramoth Gilead, on the site of Ez-Szalt (Ramoth ("high"), so is Jesus to us,  Acts 5:31). Golan, Jaulan ("Joy"; Jesus Is Our Joy,  Romans 5:11 ) . All the 48 cities of Levi had the right of asylum. But the six of refuge were bound to entertain the involuntary manslayer gratuitously. The cities on each side of the Jordan were nearly opposite one another ( Deuteronomy 19:2;  Numbers 35:6;  Numbers 35:13;  Numbers 35:15;  Joshua 20:2;  Joshua 20:7;  Joshua 20:9).

If manslayers had been driven out of the country as among the Greeks, they would have been exposed to the temptation of worshipping strange gods ( 1 Samuel 26:19). The Levitical cities were to have a space of 1,000 cubits (583 yards) beyond the city walls for pasture and other purposes ( Numbers 35:4-5). The 2,000 cubits also specified mean probably the sum of the two single thousands on opposite sides of the city, exclusive of the city itself; as here shown. Clermont-Ganneau has discovered a bilingual inscription, Greek and Hebrew, "limit of Gezer" (now Tel-El-Jezer ), on a horizontal slab E. of that royal Canaanite city; also a second similarly inscribed stone 1,696 yards due N.W. of the first. This proves that the sacred boundary was a square, having its four angles at the four cardinal points (Palestine Exploration Quarterly Statement, Oct. 1874).

Smith's Bible Dictionary [3]

Cities of Refuge. Six Levitical Cities Specially Chosen For Refuge To The Involuntary Homicide Until Released From Banishment By The Death Of The High Priest.  Numbers 35:6;  Numbers 35:13;  Numbers 35:15;  Joshua 20:2;  Joshua 20:7;  Joshua 20:9. There were three on each side of Jordan.

1. On the west side of Jordan; Kedesh , in Naphtali.  1 Chronicles 6:76.

2. Shechem , in Mount Ephraim.  Joshua 21:21;  1 Chronicles 6:67;  2 Chronicles 10:1.

3. Hebron , in Judah.  Joshua 21:13;  2 Samuel 5:5;  1 Chronicles 6:55;  1 Chronicles 29:27;  2 Chronicles 11:10.

4. On the east side of Jordan; Bezer or Bezer in The Wilderness , in the tribe of Reuben, in the plains of Moab.  Deuteronomy 4:43;  Joshua 20:8;  Joshua 21:36.  1 Maccabees 5:26.

5. Ramoth-Gilead , in the tribe of Gad.  Deuteronomy 4:43;  Joshua 21:38;  1 Kings 22:3.

6. Golan , in Bashan, in the half-tribe of Manasseh.  Deuteronomy 4:43;  Joshua 21:27;  1 Chronicles 6:71.

People's Dictionary of the Bible [4]

Cities of Refuge. Were six Levitical cities specially chosen for refuge to the involuntary homicide until released from banishment by the death of the high priest.  Numbers 35:6;  Numbers 35:13;  Numbers 35:15;  Joshua 20:2;  Joshua 20:7;  Joshua 20:9. There were three on each side of Jordan. 1. Kedesh, in Galilee,  1 Chronicles 6:76. 2. Shechem, in Ephraim,  Joshua 21:21;  1 Chronicles 6:67;  2 Chronicles 10:1. 3. Hebron, in Judah,  Joshua 21:13;  2 Samuel 5:5;  1 Chronicles 6:55;  1 Chronicles 29:27;  2 Chronicles 11:10. 4. On the east side of Jordan—Bezer, in the tribe of Reuben, in the plains of Moab,  Deuteronomy 4:43;  Joshua 20:8;  Joshua 21:36. 5. Ramoth-gilead, in the tribe of Gad,  Deuteronomy 4:43;  Joshua 21:38;  1 Kings 22:3. 6. Golan, in Bashan, in the half-tribe of Manasseh,  Deuteronomy 4:43;  Joshua 21:27;  1 Chronicles 6:71.

Watson's Biblical & Theological Dictionary [5]

See Refuge .

Morrish Bible Dictionary [6]

See REFUGE.

Hawker's Poor Man's Concordance And Dictionary [7]

See Refuge

Kitto's Popular Cyclopedia of Biblial Literature [8]

Places of refuge where, under the cover of religion, the guilty and the unfortunate might find shelter and protection were not unknown among the ancient heathen. The right of shelter and impunity was enjoyed by certain places reputed sacred, such as groves, temples, and altars. This protective power commonly spread itself over a considerable district round the holy spot, and was watched over and preserved by severe penalties. Among the Greeks and Romans the number of these places of asylum became in process of time very great, and led, by abuse, to a fresh increase of criminals. Tiberius, in consequence, caused a solemn inquiry into their effects to be made, which resulted in a diminution of their number and a limitation of their privileges.

This pagan custom passed into Christianity. As early as Constantine the Great, Christian churches were asylums for the unfortunate persons whom an outraged law or powerful enemies pursued. Theodosius, in 431, extended this privilege to the houses, gardens, and other places which were under the jurisdiction of the churches, and the synod of Toledo, in 681, widened the right of asylum to thirty paces from every church. Since then this ecclesiastical privilege prevailed in the whole of Catholic Christendom, and was preserved undiminished, at least in Italy, so long as the papal independence remained. The right acted beneficially in ages when violence and revenge predominated, and fixed habitations were less common than now; but its tendency to transfer power from the magistrate to the priesthood was injurious to the inviolability of law and the steady administration of justice. It has accordingly in recent times been abrogated by most governments.

Among the Jews the 'cities of refuge' bore some resemblance to the asylum of the classic nations, but were happily exempt from the evil consequences to which reference has been made, and afford, even to the present day, no mean proof of the superior wisdom and benignant spirit of the Jewish laws.

The institution was framed with a view to abate the evils which ensued from the old established rights of the blood-avenger [BLOOD-REVENGE], and thereby to further the prevalence in the nation of a mild, gentle, and forgiving spirit.

From the laws on this point (;; ) it appears that Moses set apart out of the sacerdotal cities six as 'cities of refuge.' There were, on the eastern side of the Jordan, three, namely, 'Bezer in the wilderness, in the plain country of the Reubenites, and Ramoth in Gilead of the Gadites, and Golan in Bashan of the Manassites' on the western side three, namely, 'Kedesh in Galilee in Mount Naphtali, and Shechem in Mount Ephraim, and Kirjath-arba, which is Hebron, in the mountain of Judah' . If found desirable, then other cities might be added. An inspection of the map will show how wisely these places were chosen so as to make a city of refuge easy of access from all parts of the land. To anyone of these cities a person who had unawares and unintentionally slain anyone might flee, and if he reached it before he was overtaken by the avenger of blood, he was safe within its shelter, provided he did not remove more than a thousand yards from its circuit, nor quit the refuge till the decease of the high-priest under whom the homicide had taken place. If, however, he transgressed these provisions, the avenger might lawfully put him to death. The roads leading to the cities of refuge were to be kept in good repair. Before, however, the fugitive could avail himself of the shelter conceded by the laws, he was to undergo a solemn trial, and make it appear to the satisfaction of the magistrates of the place where the homicide was committed that it was purely accidental. Should he, however, be found to have been guilty of murder, he was delivered 'into the hand of the avenger of blood, that he might die.' And the Israelites were strictly forbidden to spare him either from considerations of pity or in consequence of any pecuniary ransom. This disallowal of a compensation by money in the case of murder shows a just regard for human life, and appears much to the advantage of the Hebrew legislation when compared with the practice of other countries (Athens, for instance, and Islam), in which pecuniary atonements were allowed, if not encouraged, and where, in consequence, the life of the poor must have been in as great jeopardy as the character of the wealthy.

The asylum afforded by Moses displays the same benign regard to human life in respect of the homicide himself. Had no obstacle been put in the way of the Goel, instant death would have awaited anyone who had the misfortune to occasion the death of another. By his wise arrangements, however, Moses interposed a seasonable delay, and enabled the manslayer to appeal to the laws and justice of his country. Momentary wrath could hardly execute its fell purposes, and a suitable refuge was provided for the guiltless and unfortunate.

Yet as there is a wide space between the innocence of mere homicide and the guilt of actual murder, in which various degrees of blame might easily exist, so the legislator took means to make the condition of the manslayer less happy than it was before the act or the mischance, lest entire impunity might lead to the neglect of necessary precaution and care. With great propriety, therefore, was the homicide made to feel some legal inconvenience. Accordingly he was removed from his patrimony, restricted in his sphere of locomotion, affected indirectly in his pecuniary interests, and probably reduced from an affluent or an easy station to one of service and labor. The benefit of the protection afforded was common to strangers and sojourners with native Israelites.

What ensues rests on the authority of the Rabbins. In order to give the fugitive all possible advantage in his flight, it was the business of the Sanhedrim to make the roads that led to the cities of refuge convenient by enlarging them and removing every obstruction that might hurt his foot or hinder his speed. No hillock was left, no river was allowed over which there was not a bridge, and the road was at least two and thirty cubits broad. At every turning there were posts erected bearing the words Refuge, Refuge, to guide the unhappy man in his flight; and two students in the law were appointed to accompany him, that, if the avenger should overtake him before he reached the city, they might attempt to pacify him till the legal investigation could take place.

When once settled in the city of refuge, the manslayer had a convenient habitation assigned him gratuitously, and the citizens were to teach him some trade whereby he might support himself. To render his confinement more easy, the mothers of the high-priests used to feed and clothe these unfortunate fugitives, that they might not be impatient and pray for the death of their sons, on whose decease they were restored to their liberty and their property. If the slayer died in the city of refuge before he was released, his bones were delivered to his relations, after the death of the high-priest, to be buried in the sepulcher of his fathers.

In addition to this right of asylum, a custom appears to have prevailed from very early times, both among the chosen people and the nations of the world, of fleeing, in case of personal danger, to the altar. With the Jews it was customary for the fugitive to lay hold of the horns of the altar, whether in the tabernacle or temple; by which, however, shelter and security were obtained only for those who had committed sins of ignorance or inadvertence (;; ). From the two last passages it seems that state-criminals also sought the protection of the altar, probably more from the force of custom than any express law. Their safety, however, depended on the will of the king; for in the passages referred to it appears that in one case (that of Adonijah) life was spared, but in the other (that of Joab) it was taken away even 'by the altar.' Compare .

The Nuttall Encyclopedia [9]

Among the Jews; three on the E. and three on the W. of the Jordan, in which the manslayer might find refuge from the avenger of blood.

References

  1. ↑ Cities Of Refuge from Holman Bible Dictionary
  2. ↑ Cities Of Refuge from Fausset's Bible Dictionary
  3. ↑ Cities Of Refuge from Smith's Bible Dictionary
  4. ↑ Cities Of Refuge from People's Dictionary of the Bible
  5. ↑ Cities Of Refuge from Watson's Biblical & Theological Dictionary
  6. ↑ Cities Of Refuge from Morrish Bible Dictionary
  7. ↑ Cities Of Refuge from Hawker's Poor Man's Concordance And Dictionary
  8. ↑ Cities Of Refuge from Kitto's Popular Cyclopedia of Biblial Literature
  9. ↑ Cities Of Refuge from The Nuttall Encyclopedia
Retrieved from "http://wiki.bibleportal.com/index.php?title=Cities_Of_Refuge&oldid=332319"