TRV
Translation
King James Version
And out of the tribe of Reuben, Bezer with her suburbs, and Jahazah with her suburbs,
Complete Jewish Bible
Out of the tribe of Re'uven: Betzer with its surrounding open land, Yachtzah with its surrounding open land,
American Standard Version
And out of the tribe of Reuben, Bezer with its suburbs, and Jahaz with its suburbs,
World English Bible Messianic
Out of the tribe of Reuben, Bezer with its suburbs, Jahaz with its suburbs,
Geneva Bible (1599)
And out of the tribe of Reuben, Bezer with her suburbs, and Iahazah with her suburbs,
Young's Literal Translation
And out of the tribe of Reuben, Bezer and its suburbs, and Jahazah and its suburbs,
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In the KJVVerse 6,418 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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Richard ChallonerAD 1781
Four cities: There are no more, though there be five names: for Misor is the same city as Bosor, which is to be observed in some other places, where the number of names exceeds the number of cities.
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 21:36 meticulously records the divine allocation of Bezer and Jahazah, along with their surrounding pasturelands, from the territory of the tribe of Reuben, to the Levites. This verse is an integral part of a larger account detailing the comprehensive distribution of forty-eight cities throughout Israel, ensuring that the Levites, who received no tribal land inheritance, were strategically sustained and positioned to fulfill their vital priestly, teaching, and judicial responsibilities across all the twelve tribes, thereby demonstrating God's unwavering faithfulness and meticulous provision for His consecrated servants.
CONTEXT
Literary Context: Joshua 21:36 is situated within the climactic section of the Book of Joshua, following the successful conquest of Canaan and the detailed division of the land among the Israelite tribes (Joshua 13-19). Specifically, it falls within Chapter 21, which meticulously records the fulfillment of God's command to provide cities for the Levites. This divine directive, initially given in Numbers 35:1-8, ensured that the tribe set apart for sacred service, and thus without a contiguous territorial inheritance, would be sustained and strategically dispersed throughout the nation. Chapter 20, immediately preceding, establishes the six cities of refuge, with Bezer, mentioned in our verse, being one of them. The precise enumeration of these cities, tribe by tribe, underscores the divine order and comprehensive nature of the land's distribution, culminating in the powerful declaration of God's complete faithfulness and the granting of rest and inheritance to Israel in Joshua 21:43-45.
Historical & Cultural Context: The Levites, descendants of Levi, were uniquely consecrated to the Lord for service in the Tabernacle and later the Temple (Numbers 3:5-10). Unlike the other tribes, their inheritance was to be the Lord Himself, meaning they would not possess a contiguous land territory (Deuteronomy 18:1-2). Instead, God commanded that they be given cities with surrounding pasturelands (Hebrew: migrashim) for their livestock. This arrangement ensured their sustenance and mobility, allowing them to serve as spiritual guides, teachers of the Law, and administrators of justice throughout the nation. The tribe of Reuben, from whose territory Bezer and Jahazah were given, had chosen to settle their inheritance on the east side of the Jordan River, along with Gad and half of Manasseh (Joshua 13:15-23). The designation of Bezer as a city of refuge was a critical aspect of Israelite law, providing a place of asylum for those who had unintentionally caused the death of another, ensuring due process and protection from blood vengeance, as detailed in Numbers 35:9-34 and Deuteronomy 19:1-13.
Key Themes: This verse, as part of the Levite city allocation, powerfully illustrates several key themes central to the Book of Joshua and the Pentateuch. First, it highlights Divine Provision and Faithfulness. God, true to His covenant promises, meticulously provides for His consecrated servants, demonstrating His unwavering commitment to His people, even down to the practical details of their livelihood. Second, the precise enumeration reflects Order and Organization, showcasing God's desire for a well-structured society where every part, including the spiritual leadership, is properly situated and sustained. This divine order was foundational for the nation's spiritual health and unity. Third, the inclusion of Bezer as a city of refuge within this list underscores Justice and Mercy. God's legal system in Israel was designed to balance the demands of justice with the provision for mercy, ensuring protection for the innocent while upholding the sanctity of life. The strategic placement of these cities also facilitated the Levites' role in teaching the Law and maintaining the spiritual integrity of all Israel, reinforcing the theme of Spiritual Accessibility and Guidance throughout the land, ensuring that God's instruction was available to all tribes, as commanded in Deuteronomy 33:10.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 21:36, while seemingly a straightforward administrative record, employs several effective literary devices. The most prominent is Enumeration, as it is part of a larger cataloging of cities assigned to the Levites, emphasizing precision, divine order, and the comprehensive fulfillment of God's command. The recurring phrase "with her suburbs" functions as a form of Merism, where the city and its surrounding pasturelands collectively represent the entire living and sustenance package provided to the Levites, highlighting the completeness of God's provision. The mention of Bezer, a city of refuge, introduces Symbolism, as Bezer itself symbolizes divine justice, mercy, and protection within the legal framework of Israel. The entire chapter, including this verse, serves as a Fulfillment Narrative, demonstrating God's unwavering faithfulness in bringing His promises to pass, particularly the promise of land and provision for all His people, including those set apart for sacred service.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 21:36 stands as a profound testament to God's meticulous faithfulness and comprehensive provision for His people. It illustrates that divine promises are not vague assurances but detailed commitments that God fulfills with absolute precision, even down to the specific cities and their surrounding lands. The allocation of cities to the Levites, who had no land inheritance, underscores the principle that God always makes a way for those consecrated to Him, ensuring their sustenance and ability to fulfill their calling. This passage also highlights the interconnectedness and mutual responsibility within the tribes of Israel, demonstrating that the well-being of the spiritual leaders was a shared burden and privilege, reflecting God's design for community and mutual support within His covenant people. The strategic scattering of the Levites throughout the land ensured that spiritual instruction, worship, and justice were accessible to all, fostering a unified and God-centered nation, deeply rooted in His law and presence.
REFLECTION AND APPLICATION
While Joshua 21:36 details an ancient administrative act, its underlying principles resonate deeply with believers today, offering timeless truths for faith and life. It serves as a powerful reminder of God's unwavering faithfulness to His promises and His meticulous care for every detail of our lives, especially for those who dedicate themselves to His service. Just as He provided for the Levites, ensuring their physical needs were met so they could focus on their spiritual duties, so too does God promise to meet the needs of His people who serve Him today, whether in vocational ministry or in their daily callings. This passage implicitly encourages the support of those who minister God's Word and shepherd His flock, mirroring the provision made for the Levites by the other tribes. It calls us to trust in God's sovereign provision, knowing that if He cares for the smallest details of ancient land distribution, He certainly cares for our daily needs and spiritual well-being. Furthermore, the inclusion of Bezer as a city of refuge reminds us of God's profound commitment to justice and mercy, prompting us to extend grace, seek righteousness, and advocate for fairness in our own lives and communities, reflecting His character to a broken world.
Questions for Reflection
FAQ
Why did the Levites not receive a tribal land inheritance like the other tribes?
Answer: The Levites did not receive a territorial land inheritance because God designated them for a unique and sacred role: to serve Him directly in the Tabernacle and later the Temple. Their inheritance was the Lord Himself, and their service to Him was their primary focus. As stated in Deuteronomy 18:1-2, "The Levitical priests, all the tribe of Levi, shall have no portion or inheritance with Israel; they shall eat the Lord's offerings by fire, and His portion. They shall have no inheritance among their brothers; the Lord is their inheritance, as He promised them." Instead of land, they were provided with forty-eight cities scattered throughout the territories of the other tribes, along with surrounding pasturelands, ensuring their sustenance and strategic placement to minister to all Israel. This arrangement allowed them to fulfill their priestly, teaching, and judicial duties without being tied to agricultural pursuits.
What is meant by "suburbs" in this biblical context?
Answer: In the King James Version and other older translations, "suburbs" (Hebrew: migrashim) does not refer to residential areas outside a city as we understand them today. Instead, it denotes the open, common pasturelands, fields, and outlying areas immediately surrounding the walled city. These migrashim were crucial for the Levites' livelihood, as they were permitted to graze their livestock there, which was a primary source of their sustenance. This provision ensured that the Levites, who were not engaged in large-scale agriculture, had the necessary means to sustain themselves and their families, allowing them to focus on their sacred duties. This detail highlights the comprehensive and practical nature of God's provision for His consecrated servants.
What was the significance of Bezer being designated as a city of refuge?
Answer: Bezer was one of six cities (three on each side of the Jordan River) designated as cities of refuge (Joshua 20:8). These cities served a vital purpose in Israelite law and society, providing asylum for individuals who had accidentally caused the death of another. If someone unintentionally killed another person, they could flee to a city of refuge to escape the "avenger of blood" (a relative of the deceased who had the right to exact vengeance). Once in the city of refuge, the slayer would be protected until their case could be heard by the community elders at the city gate. If found innocent of intentional murder, they would remain in the city of refuge until the death of the high priest (Numbers 35:25). This divinely instituted system underscored God's commitment to both justice and mercy, preventing arbitrary vengeance while ensuring due process and upholding the sanctity of human life within the covenant community.
CHRIST-CENTERED FULFILLMENT
Joshua 21:36, with its detailed account of cities provided for the Levites, finds profound Christ-centered fulfillment. The Levites, set apart for sacred service and having no earthly inheritance, prefigure Christ, who, though Creator and King, "had nowhere to lay His head" (Matthew 8:20) during His earthly ministry, yet was perfectly sustained by the Father. The provision of cities and pasturelands for the Levites, ensuring their sustenance and strategic placement, points to God's meticulous care for His people, culminating in the ultimate provision of salvation through Jesus Christ. Just as Bezer offered refuge from the avenger of blood, Jesus is our ultimate City of Refuge, offering complete and eternal sanctuary from the judgment due to sin for all who flee to Him (Hebrews 6:18). He is the true Great High Priest (Hebrews 4:14), fulfilling and surpassing the Levitical priesthood, mediating a new and better covenant (Hebrews 8:6). Our inheritance as believers is no longer a physical land, but spiritual blessings "in Christ" (Ephesians 1:3), a heavenly citizenship (Philippians 3:20), and an imperishable inheritance kept in heaven for us (1 Peter 1:4). The scattering of the Levites throughout Israel to teach and minister foreshadows the New Testament church, a "royal priesthood" (1 Peter 2:9) scattered throughout the world, called to proclaim the excellencies of Him who called us out of darkness into His marvelous light, sustained by His grace and provision until His glorious return.