TRV
Translation
King James Version
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.
Complete Jewish Bible
Out of the tribe of Naftali: Kedesh in the Galil with its surrounding open land, the city of refuge for the killer; Hammot-Dor with its surrounding open land; and Kartan with its surrounding open land - three cities.
Berean Standard Bible
And from the tribe of Naphtali they were given Kedesh in Galilee (a city of refuge for the manslayer), Hammoth-dor, and Kartan—three cities, together with their pasturelands.
American Standard Version
And out of the tribe of Naphtali, Kedesh in Galilee with its suburbs, the city of refuge for the manslayer, and Hammoth-dor with its suburbs, and Kartan with its suburbs; three cities.
World English Bible Messianic
Out of the tribe of Naphtali, Kedesh in Galilee with its suburbs, the city of refuge for the man slayer, Hammothdor with its suburbs, and Kartan with its suburbs; three cities.
Geneva Bible (1599)
And out of the tribe of Naphtali, the citie of refuge for the slaier, Kedesh in Galil with her suburbes, and Hammoth-dor with her suburbes, and Kartan with her suburbes: three cities.
Young's Literal Translation
And out of the tribe of Naphtali, the city of refuge for the man-slayer, Kedesh in Galilee and its suburbs, and Hammoth-Dor and its suburbs, and Kartan and its suburbs--three cities;
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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 21:32 meticulously records the allocation of three Levitical cities from the tribal territory of Naphtali: Kedesh in Galilee, Hammothdor, and Kartan. This verse is pivotal in detailing the fulfillment of God's command for the Levites' inheritance and specifically designates Kedesh as one of the six divinely appointed cities of refuge, underscoring God's precise provision for His consecrated servants and His compassionate yet just system for addressing unintentional homicides within the nascent nation of Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 21:32 employs several literary devices to convey its message with clarity, authority, and theological weight. The most prominent is Enumeration, as the verse systematically lists the cities allocated to the Levites from a specific tribe, along with their key characteristics. This precise listing, a hallmark of Joshua 21, emphasizes the meticulous fulfillment of God's commands and the orderly establishment of Israel's national and spiritual structure. Repetition of the phrase "with her suburbs" throughout the verse and chapter underscores the consistent provision of pasturelands alongside the cities, highlighting the practical and economic support given to the Levites for their sustenance. The verse also utilizes Legal Language or a Formulaic Style, particularly in its designation of Kedesh as a "city of refuge for the slayer." This specific phrasing directly links back to the detailed legal codes concerning these cities found in the Pentateuch, lending an air of official decree and divine authority to the land allocation. Finally, Geographic Specificity ("Kedesh in Galilee," "Hammothdor," "Kartan") grounds the narrative in concrete reality, making the historical account tangible and verifiable, demonstrating the historical accuracy and fulfillment of God's promises within the physical land of Canaan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 21:32, though seemingly an administrative detail, is profoundly rich with theological significance. It stands as a testament to God's unwavering faithfulness in fulfilling His covenant promises, not only to Abraham's descendants by granting them the promised land but also to the Levites by providing for their sustenance and strategic placement throughout Israel. The establishment of cities of refuge like Kedesh reveals a core aspect of God's character as both perfectly just and boundlessly merciful, providing a legal framework that upheld the sanctity of human life while simultaneously preventing arbitrary revenge and ensuring due process. This system ensured that even in cases of accidental death, equity and compassion were extended, reflecting a divine concern for the well-being and moral order of the community. The strategic presence of Levites, distributed throughout the land, further ensured that spiritual instruction, access to God's law, and the performance of priestly duties were readily available to all tribes, thereby fostering national unity and adherence to God's covenant.
REFLECTION AND APPLICATION
Joshua 21:32, while rooted in the ancient legal and land distribution practices of Israel, offers profound and timeless insights for contemporary believers. It serves as a powerful reminder that God is a God of meticulous order, abundant provision, unwavering justice, and boundless mercy. Just as He painstakingly arranged for the Levites' needs and provided havens for the unintentionally guilty, so too does He care for every intricate detail of our lives and offer ultimate refuge. We are called to cultivate an unshakeable trust in His perfect provision, knowing that He will faithfully meet our needs, both physical and spiritual, according to His perfect will. Furthermore, the profound concept of a "city of refuge" resonates deeply with our intrinsic human need for safety, sanctuary, and deliverance from the crushing consequences of our fallen world and our own sin. In a spiritual sense, all humanity stands as "slayers" in need of refuge, having transgressed God's holy and righteous law. This verse prompts us to thoughtfully consider where we seek our ultimate refuge today and to whom we turn when we are overwhelmed by trouble, burdened by guilt, or seeking true peace. It profoundly encourages us to embrace God's compassionate justice, which always seeks restoration, grace, and reconciliation.
Questions for Reflection
FAQ
Why were the Levites given cities instead of a tribal land inheritance?
Answer: The Levites were uniquely set apart for sacred service to the Lord, specifically for duties related to the tabernacle and later the temple. Unlike the other tribes, "the Lord God of Israel was their inheritance" (Joshua 13:33). Instead of a territorial inheritance, God commanded that they be given 48 cities scattered strategically throughout the territories of the other tribes, along with surrounding pasturelands for their livestock. This divine arrangement ensured that they could be supported by the tithes and offerings of the people and, more importantly, that spiritual instruction, judicial guidance, and priestly service were readily accessible to all Israelites, fostering national unity and adherence to God's law. This strategic distribution prevented the Levites from becoming an isolated priestly class and instead integrated them into the very fabric of the nation, serving as spiritual anchors.
What was the purpose of a "city of refuge" and how did it function?
Answer: The cities of refuge were a unique legal institution established by God's explicit command (e.g., Numbers 35:9-34). Their primary purpose was to provide a sanctuary for individuals who had unintentionally caused the death of another, protecting them from the "avenger of blood" (a relative of the deceased who had the legal right to exact vengeance). Upon reaching a city of refuge, the slayer would present their case to the elders at the city gate. If it was determined that the killing was unintentional and without malice, they would be granted asylum within the city. They were required to remain there until the death of the current high priest. This divinely ordained system prevented arbitrary blood feuds, ensured due process, and clearly distinguished between premeditated murder (which carried the death penalty) and accidental homicide, profoundly reflecting God's unwavering commitment to both justice and mercy in the administration of His law.
Was Kedesh in Galilee the only city of refuge?
Answer: No, Kedesh in Galilee was one of six cities of refuge designated by God. These cities were strategically chosen and distributed across the land to ensure accessibility for anyone needing to flee for refuge. Three were located on the west side of the Jordan River: Kedesh in Naphtali, Shechem in Ephraim, and Hebron in Judah. Three were located on the east side of the Jordan: Bezer in Reuben, Ramoth-Gilead in Gad, and Golan in Manasseh. This comprehensive network of cities is described in Joshua 20:7-8, ensuring that refuge was available to all Israelites regardless of their tribal location.
CHRIST-CENTERED FULFILLMENT
Joshua 21:32, with its specific focus on Kedesh as a city of refuge, powerfully prefigures and foreshadows the ultimate, perfect, and eternal refuge found in Jesus Christ. Just as the ancient Israelite slayer fled to a designated city for protection from the avenger of blood, so too do those guilty of sin find their ultimate sanctuary, salvation, and deliverance in Christ. The entire Mosaic Law, including the intricate system of cities of refuge, served as a "tutor to bring us to Christ, that we might be justified by faith" (Galatians 3:24). Jesus is our true and eternal High Priest, whose sacrificial death on the cross, unlike the temporary reprieve offered by the death of the Old Covenant high priest, provides eternal freedom from the condemnation and power of sin for all who "flee for refuge to lay hold upon the hope set before us" (Hebrews 6:18). He is the sinless Lamb of God who takes away the sin of the world, offering not merely protection from an earthly avenger but complete deliverance from divine wrath and eternal death. In Christ, we encounter the perfect convergence of divine justice and boundless mercy, as He bore the full penalty for our sins, thereby becoming our ultimate "city of refuge" where forgiveness, peace, and eternal life are found for all who believe and trust in Him (Romans 8:1).