TRV
Translation
King James Version
For they gave them Shechem with her suburbs in mount Ephraim, to be a city of refuge for the slayer; and Gezer with her suburbs,
Complete Jewish Bible
they gave them: Sh'khem with its surrounding open land, in the hills of Efrayim, the city of refuge for the killer; Gezer with its surrounding open land;
Berean Standard Bible
From the tribe of Ephraim they were given Shechem in the hill country of Ephraim (a city of refuge for the manslayer), Gezer,
American Standard Version
And they gave them Shechem with its suburbs in the hill-country of Ephraim, the city of refuge for the manslayer, and Gezer with its suburbs,
World English Bible Messianic
They gave them Shechem with its suburbs in the hill country of Ephraim, the city of refuge for the man slayer, and Gezer with its suburbs,
Geneva Bible (1599)
They gaue them the citie of refuge for the slaier, Shechem with her suburbes in mount Ephraim, and Gezer with her suburbes,
Young's Literal Translation
and they give to them the city of refuge for the man-slayer, Shechem and its suburbs, in the hill-country of Ephraim, and Gezer and its suburbs,
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In the KJVVerse 6,403 of 31,102
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Commentary on Joshua 21 verses 9–42
9 ¶ And they gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities which are here mentioned by name,
10 Which the children of Aaron, being of the families of the Kohathites, who were of the children of Levi, had: for theirs was the first lot.
11 And they gave them the city of Arba the father of Anak, which city is Hebron, in the hill country of Judah, with the suburbs thereof round about it.
12 But the fields of the city, and the villages thereof, gave they to Caleb the son of Jephunneh for his possession.
13 Thus they gave to the children of Aaron the priest Hebron with her suburbs, to be a city of refuge for the slayer; and Libnah with her suburbs,
14 And Jattir with her suburbs, and Eshtemoa with her suburbs,
15 And Holon with her suburbs, and Debir with her suburbs,
16 And Ain with her suburbs, and Juttah with her suburbs, and Bethshemesh with her suburbs; nine cities out of those two tribes.
17 And out of the tribe of Benjamin, Gibeon with her suburbs, Geba with her suburbs,
18 Anathoth with her suburbs, and Almon with her suburbs; four cities.
19 All the cities of the children of Aaron, the priests, were thirteen cities with their suburbs.
20 And the families of the children of Kohath, the Levites which remained of the children of Kohath, even they had the cities of their lot out of the tribe of Ephraim.
21 For they gave them Shechem with her suburbs in mount Ephraim, to be a city of refuge for the slayer; and Gezer with her suburbs,
22 And Kibzaim with her suburbs, and Bethhoron with her suburbs; four cities.
23 And out of the tribe of Dan, Eltekeh with her suburbs, Gibbethon with her suburbs,
24 Aijalon with her suburbs, Gathrimmon with her suburbs; four cities.
25 And out of the half tribe of Manasseh, Tanach with her suburbs, and Gathrimmon with her suburbs; two cities.
26 All the cities were ten with their suburbs for the families of the children of Kohath that remained.
27 And unto the children of Gershon, of the families of the Levites, out of the other half tribe of Manasseh they gave Golan in Bashan with her suburbs, to be a city of refuge for the slayer; and Beeshterah with her suburbs; two cities.
28 And out of the tribe of Issachar, Kishon with her suburbs, Dabareh with her suburbs,
29 Jarmuth with her suburbs, Engannim with her suburbs; four cities.
30 And out of the tribe of Asher, Mishal with her suburbs, Abdon with her suburbs,
31 Helkath with her suburbs, and Rehob with her suburbs; four cities.
32 And out of the tribe of Naphtali, Kedesh in Galilee with her suburbs, to be a city of refuge for the slayer; and Hammothdor with her suburbs, and Kartan with her suburbs; three cities.
33 All the cities of the Gershonites according to their families were thirteen cities with their suburbs.
34 And unto the families of the children of Merari, the rest of the Levites, out of the tribe of Zebulun, Jokneam with her suburbs, and Kartah with her suburbs,
35 Dimnah with her suburbs, Nahalal with her suburbs; four cities.
36 And out of the tribe of Reuben, Bezer with her suburbs, and Jahazah with her suburbs,
37 Kedemoth with her suburbs, and Mephaath with her suburbs; four cities.
38 And out of the tribe of Gad, Ramoth in Gilead with her suburbs, to be a city of refuge for the slayer; and Mahanaim with her suburbs,
39 Heshbon with her suburbs, Jazer with her suburbs; four cities in all.
40 So all the cities for the children of Merari by their families, which were remaining of the families of the Levites, were by their lot twelve cities.
41 All the cities of the Levites within the possession of the children of Israel were forty and eight cities with their suburbs.
42 These cities were every one with their suburbs round about them: thus were all these cities.
We have here a particular account of the cities which were given to the children of Levi out of the several tribes, not only to be occupied and inhabited by them, as tenants to the several tribes in which they lay - no, their interest in them was not dependent and precarious, but to be owned and possessed by them as lords and proprietors, and as having the same title to them that the rest of the tribes had to their cities or lands, as appears by the law which preserved the house in the Levites' cities from being alienated any longer than till the year of jubilee, Lev 25:32, Lev 25:33. Yet it is probable that the Levites having only the cities and suburbs, while the land about pertained to the tribes in which they lay, those of that tribe, for the convenience of occupying that land, might commonly rent houses of the Levites, as they could spare them in their cities, and so live among them as their tenants. Several things may be observed in this account, besides what was observed in the law concerning it, Num. 35.
I. That the Levites were dispersed into all the tribes, and not suffered to live all together in any one part of the country. This would find them all with work, and employ them all for the good of others; for ministers, of all people, must neither be idle nor live to themselves or to one another only. Christ left his twelve disciples together in a body, but left orders that they should in due time disperse themselves, that they might preach the gospel to every creature. The mixing of the Levites thus with the other tribes would be an obligation upon them to walk circumspectly, and as became their sacred function, and to avoid every thing that might disgrace it. Had they lived all together, they would have been tempted to wink at one another's faults, and to excuse one another when they did amiss; but by this means they were made to see the eyes of all Israel upon them, and therefore saw it their concern to walk so as that their ministry might in nothing be blamed nor their high character suffer by their ill carriage.
II. That every tribe of Israel was adorned and enriched with its share of Levites' cities in proportion to its compass, even those that lay most remote. They were all God's people, and therefore they all had Levites among them. 1. To show kindness to, as God appointed them, Deu 12:19; Deu 14:29. They were God's receivers, to whom the people might give their grateful acknowledgments of God's goodness, as the occasion and disposition were. 2. To receive advice and instruction from; when they could not go up to the tabernacle, to consult those who attended there, they might go to a Levites' city, and be taught the good knowledge of the Lord. Thus God set up a candle in every room of his house, to give light to all his family; as those that attended the altar kept the charge of the Lord, to see that no divine appointment was neglected there, so those that were scattered in the country had their charge too, which was to see that no idolatrous superstitious usages were introduced at a distance and to watch for the souls of God's Israel. Thus did God graciously provide for the keeping up of religion among them, and that they might have the word nigh them; yet, blessed be God, we, under the gospel, have it yet nigher, not only Levites in every county, but Levites in every parish, whose office it is still to teach the people knowledge, and to go before them in the things of God.
III. That there were thirteen cities, and those some of the best, appointed for the priests, the sons of Aaron, Jos 21:19. Aaron left but two sons, Eleazar and Ithamar, yet his family was now so much increased, and it was foreseen that it would in process of time grow so numerous, as to replenish all these cities, though a considerable number must of necessity be resident wherever the ark and the altar were. We read in both Testaments of such numbers of priests that we may suppose none of all the families of Israel that came out of Egypt increased afterwards so much as that of Aaron did; and the promise afterwards to the house of Aaron is, God shall increase you more and more, you and your children, Psa 115:12, Psa 115:14. He will raise up a seed to serve him.
IV. That some of the Levites' cities were afterwards famous upon other accounts. Hebron was the city in which David began his reign, and in Manhanaim, another Levites' city (Jos 21:38), he lay, and had his headquarters when he fled from Absalom. The first Israelite that ever wore the title of king (namely, Abimelech, the son of Gideon) reigned in Shechem, another Levites' city, Jos 21:21.
V. That the number of them in all was more than of most of the tribes, except Judah, though the tribe of Levi was one of the least of the tribes, to show how liberal God is, and his people should be, to his ministers; yet the disproportion will not appear so great as at first it seems, if we consider that the Levites had cities only with their suburbs to dwell in, but the rest of the tribes, besides their cities (and those perhaps were many more than are named in the account of their lot), had many unwalled towns and villages which they inhabited, besides country houses.
Upon the whole, it appears that effectual care was taken that the Levites should live both comfortably and usefully: and those, whether ministers or others, for whom Providence has done well, must look upon themselves as obliged thereby to do good, and, according as their capacity and opportunity are, to serve their generation.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–42. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Joshua 21:21 meticulously records a vital aspect of Israel's land distribution, highlighting God's faithful and detailed provision for the Levites. This verse specifically details the allocation of Shechem, located in the strategic Mount Ephraim, and Gezer, along with their associated pasturelands, to the Kohathite families of the tribe of Levi. Crucially, Shechem is designated as one of the six divinely appointed cities of refuge, underscoring the delicate balance of divine justice and mercy woven into Israel's legal system and ensuring the Levites' spiritual presence and accessibility throughout the nascent nation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 21:21, though presenting a factual account of land distribution, employs several subtle yet significant literary devices. The Repetition of the phrase "with her suburbs" underscores the consistent and comprehensive nature of the provision for the Levites, emphasizing that their allocation included not just urban centers but also the necessary agricultural lands for their sustenance. The designation of Shechem as a "city of refuge" functions as a form of Foreshadowing, hinting at the broader legal and moral framework that would govern Israel's life in the land—a system balancing justice with grace. Furthermore, the very concept of a "city of refuge" itself serves as Typology. It is a type or shadow of a greater spiritual reality, pointing forward to the ultimate refuge found in Christ for those who are in danger of divine judgment, providing a place of safety and reconciliation. The meticulous listing of cities throughout Joshua 21 also contributes to the overall sense of Order and Fulfillment, demonstrating that God's promises and commands are systematically and faithfully brought to fruition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 21:21, in its precise detailing of land allocation, powerfully articulates God's unwavering faithfulness to His covenant promises and His meticulous care for His people. The provision for the Levites, who had no territorial inheritance, demonstrates that God's economy operates on principles beyond mere land ownership; their inheritance was the Lord Himself, and their sustenance came through the generous obedience of the other tribes. This verse also underscores the divine balance between justice and mercy. The "city of refuge" system, exemplified by Shechem, reveals a God who is both just in requiring accountability for life and merciful in providing a path for sanctuary and due process for the unintentional slayer. This system served as a constant reminder to Israel of God's character and the importance of compassionate justice within their society, ensuring that the sanctity of life was upheld while also preventing cycles of blood vengeance.
REFLECTION AND APPLICATION
Joshua 21:21 offers profound insights for contemporary believers, reminding us of God's sovereign and detailed providence. Just as God meticulously planned the settlement of Israel and provided for the Levites' unique calling, we can trust in His precise care for our lives and vocations, knowing that He is faithful to meet our needs according to His purposes. The concept of the "city of refuge" challenges us to embody both justice and mercy in our communities and personal interactions. It calls us to create spaces of safety and reconciliation, where those who have erred, especially unintentionally, can find grace and a path to restoration rather than immediate condemnation. This means extending compassion, offering forgiveness, and advocating for fair processes. Furthermore, the dispersion of the Levites throughout the land for spiritual instruction highlights the importance of accessible spiritual leadership and the need for believers to be light and salt within their respective spheres of influence, bringing God's truth and compassion to bear on every aspect of society. We are called to be agents of God's order, provision, justice, and mercy in a world desperately needing them.
Questions for Reflection
FAQ
Why did the Levites not receive a territorial inheritance like the other tribes?
Answer: The Levites did not receive a territorial inheritance because God Himself was designated as their inheritance, as powerfully declared in Numbers 18:20. Their unique and primary role was to serve the Lord in the tabernacle (and later the temple), ministering to Him and diligently teaching His laws and statutes to the people of Israel. Instead of land, God commanded that they be given 48 cities scattered strategically throughout the territories of the other tribes, along with surrounding pasturelands, to ensure their sustenance and to enable them to be accessible to all Israelites for spiritual guidance, legal counsel, and instruction in the covenant. This distinct arrangement underscored their consecrated calling and God's direct and faithful provision for their needs.
What was the purpose of a "city of refuge" in ancient Israel?
Answer: The "city of refuge" served a crucial legal, social, and theological function in ancient Israel. It was a divinely instituted sanctuary for individuals who had accidentally caused the death of another, providing immediate protection from the "avenger of blood" (a close relative of the deceased who had the legal right to exact retribution). The primary purpose was to prevent cycles of retaliatory violence and to ensure that a fair trial could be held before the community elders. If the slayer was found to have acted unintentionally, they could remain safely within the city of refuge until the death of the high priest (Numbers 35:25), after which they were permitted to return to their home. This system highlighted God's commitment to both justice and mercy, meticulously distinguishing between premeditated murder and accidental homicide, as detailed in Deuteronomy 19:4-6.
What is the significance of Shechem and Gezer being mentioned together in this verse?
Answer: Shechem and Gezer are mentioned together in Joshua 21:21 as cities allocated to the Kohathite Levites, each carrying its own distinct significance that contributes to the larger narrative of God's order and provision. Shechem was a historically and religiously prominent city, having been a site of early covenant interactions with Abraham and Jacob, and later, a crucial place for covenant renewal under Joshua (Joshua 24). Its designation as a city of refuge further elevated its importance as a central hub for justice and spiritual instruction in the heart of Mount Ephraim. Gezer, on the other hand, was a strategically vital city, often contested due to its location on a key trade route and its strong fortifications. Its allocation to the Levites, like Shechem, ensured that the spiritual presence, legal counsel, and teaching ministry of the Levites were dispersed throughout critical and diverse areas of the land, reinforcing their indispensable role in the national life of Israel.
CHRIST-CENTERED FULFILLMENT
Joshua 21:21, with its emphasis on Shechem as a "city of refuge," profoundly foreshadows the ultimate and perfect refuge found in Jesus Christ. Just as the ancient Israelite who unintentionally caused death could flee to a designated city for safety from the "avenger of blood," so too does humanity, inherently guilty of sin (whether intentional or unintentional in its full implications), find an eternal refuge in Christ from the righteous wrath and judgment of God. The Old Testament law, with its temporary and conditional sanctuary, pointed to a greater reality; Christ, however, offers a perfect, complete, and eternal haven. He is our true and living "city of refuge," the one to whom we can flee for forgiveness, reconciliation, and protection from condemnation (Romans 8:1). His atoning sacrifice on the cross, as the Lamb of God who takes away the sin of the world, provides the ultimate legal and spiritual provision, granting us redemption and the forgiveness of sins, delivering us from the dominion of darkness into His glorious kingdom (Colossians 1:13-14). In Christ, we find not just a temporary reprieve but an eternal dwelling place, a sure and steadfast anchor for our souls, a hope that enters beyond the veil into the very presence of God (Hebrews 6:18-19). He is the embodiment of divine justice satisfied and divine mercy extended, offering a permanent sanctuary for all who believe and run to Him.