Joshua 21 38

Joshua 21:38 kjv

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,

Joshua 21:38 nkjv

and from the tribe of Gad, Ramoth in Gilead with its common-land (a city of refuge for the slayer), Mahanaim with its common-land,

Joshua 21:38 niv

from the tribe of Gad, Ramoth in Gilead (a city of refuge for one accused of murder), Mahanaim,

Joshua 21:38 esv

and out of the tribe of Gad, Ramoth in Gilead with its pasturelands, the city of refuge for the manslayer, Mahanaim with its pasturelands,

Joshua 21:38 nlt

From the tribe of Gad they received the following towns with their pasturelands: Ramoth in Gilead (a city of refuge for those who accidentally killed someone), Mahanaim,

Joshua 21 verses

Joshua 21 38 Meaning

Joshua 21:38 details a specific aspect of the allocation of cities to the Levites in the Promised Land. It states that from the territory designated for the tribe of Gad, two cities were given to the Merarite clan of the Levites: Ramoth in Gilead and Mahanaim. Ramoth in Gilead is further designated as one of the six vital cities of refuge for those who had accidentally caused death. Both cities, along with Mahanaim, were also allotted with their accompanying common-lands. This provision ensured the practical sustenance of the Levites, who received no territorial inheritance, while simultaneously establishing vital legal and spiritual centers throughout Israel, reflecting God's meticulous fulfillment of His covenant promises for the nation's welfare and justice.

Joshua 21 38 Context

This verse is situated within Joshua chapter 21, which systematically records the meticulous distribution of the 48 Levitical cities, complete with their common-lands, throughout the territories of the other tribes of Israel. This precise allocation fulfilled direct divine commands given through Moses in Numbers 35:1-8 and Leviticus 25:32-34. The Levites, being consecrated to God's service, received no exclusive tribal inheritance of agricultural land, for "the Lord God of Israel is their inheritance" (Josh 13:33; Num 18:20). Their spread amongst all tribes ensured their continuous spiritual and judicial influence across the land. Joshua 21:38 specifically details the cities granted to the Merarite clan of the Levites from the Transjordanian territory of the tribe of Gad. The mention of Ramoth in Gilead as a "city of refuge" underscores the practical implementation of the Mosaic legal framework, which differentiated between intentional murder and accidental manslaughter, providing a haven of justice for the latter. The concluding verses of Joshua 21 (vv. 43-45) highlight the complete fulfillment of all God's promises concerning the land and peace for Israel, making this verse a specific illustration of that divine faithfulness and meticulous attention to covenant details.

Joshua 21 38 Word analysis

• "From the tribe of Gad" (מִמַּטֵּה גָּד - mi-maṭṭeh Gāḏ):

  • Gad (גָּד - Gad): One of Jacob's sons, progenitor of the Israelite tribe. Their territory, primarily suited for pasture, was located east of the Jordan River, encompassing a significant part of Gilead. The contribution of cities from Gad's territory, like all other tribes, demonstrates collective obedience and inter-tribal responsibility towards supporting the Levites as commanded by God.

• "Ramoth in Gilead" (רָאמוֹת בַּגִּלְעָד - Rāmōṯ ba-Gil‘āḏ):

  • Ramoth (רָאמוֹת - Ramot): Meaning "heights" or "high places." Its name suggests an elevated, strategically important geographical location. Historically, Ramoth in Gilead became a pivotal and often-contested frontier city, particularly highlighted in the books of Kings as a battleground between Israel and Aram (1 Kgs 22; 2 Kgs 8). Its role as both a Levitical city and a city of refuge indicates its established infrastructure and accessibility within the Transjordan region.
  • Gilead (גִּלְעָד - Gil‘āḏ): A large, fertile region situated east of the Jordan River. It was a diverse landscape suitable for livestock, chosen by the tribes of Reuben, Gad, and half-Manasseh. Its geographic separation from central Canaan highlights the extensive reach of God's covenant provisions.

• "a city of refuge for the slayer" (עִיר מִקְלָט לָרוֹצֵחַ - ‘îr miqlāṭ lā-rōṣēaḥ):

  • City of refuge (עִיר מִקְלָט - ‘ir miqlat): A unique, divinely ordained institution integral to Israelite legal system (Num 35, Deut 19, Josh 20). These cities served as sanctuaries for individuals who had unintentionally caused the death of another, providing them temporary protection from the "blood avenger" (go'el haddam) until a fair trial could determine their guilt. This system underscores God's emphasis on justice tempered with mercy, establishing a robust legal process distinct from unbridled blood feuds common in the ancient Near East.
  • Slayer (לָרוֹצֵחַ - lā-rōṣēaḥ): This term specifically denotes a person who commits an act of accidental or unpremeditated killing (manslaughter), rather than deliberate, malicious murder. The Levitical laws precisely define the circumstances under which one could seek refuge, showcasing a sophisticated legal distinction within ancient Israelite jurisprudence that valued human life while allowing for human fallibility.

• "with its common-land" (וְאֶת־מִגְרָשֶׁהָ - wə-’eṯ-migrāšehā):

  • Common-land (מִגְרָשׁ - migrash): Refers to the open pasture and suburban land designated to surround the Levitical cities. As commanded in Numbers 35:1-5, these lands were specifically set aside for the Levites' cattle, providing a crucial economic base for their sustenance. This provision was essential given that Levites did not receive agricultural land; it enabled them to fully dedicate themselves to their priestly, teaching, and judicial duties. It demonstrates God's practical care for those dedicated to His service.

• "and Mahanaim" (וּמַחֲנַיִם - ū-Maḥănayim):

  • Mahanaim (מַחֲנַיִם - Maḥănayim): Meaning "two camps" or "two hosts." The name recalls Jacob's encounter with angels after parting from Laban, signifying a place of divine presence and protection (Gen 32:1-2). Its historical significance extends beyond its Levitical status; it served as a provisional capital for Ish-Bosheth (2 Sam 2:8) and later as a secure refuge for King David during Absalom's rebellion (2 Sam 17:24). Its enduring strategic and symbolic importance illustrates its role as a pivotal settlement in Transjordanian history.

• Words-group Analysis:

  • "Cities of Refuge for the Slayer": This phrase represents a unique humanitarian and legal safeguard within Israelite society. It offered a crucial layer of justice that protected innocent lives from summary vengeance by offering a place for legal process. The distribution of these cities across the land (three in Transjordan, three in Canaan proper) highlighted their national accessibility and importance for the orderly functioning of God's justice.
  • "Levitical Cities with their Common-Land": This concept, reiterated throughout Joshua 21, signifies God's comprehensive plan for the support and integration of the priestly tribe. The allocation of 48 cities, geographically dispersed throughout Israelite territory and accompanied by common lands, ensured the physical and economic well-being of the Levites, enabling them to fulfill their unique spiritual, educational, and judicial roles amongst all tribes. This network served as vital spiritual anchors for the entire nation.

Joshua 21 38 Bonus section

The allocation of cities to the Levites, specifically including the Cities of Refuge, formed a decentralized but omnipresent spiritual and legal infrastructure throughout Israel. Unlike a central temple which would be fixed, the presence of Levites within every tribal territory ensured continuous access to legal interpretation and religious instruction, thereby embedding the Mosaic covenant deep within the national consciousness. The concept of the 'migrash' or common-land around Levitical cities (defined in Num 35 as extending 1000 cubits in every direction) served a dual purpose: it provided direct sustenance for the Levites and prevented them from becoming land-owning lords like other tribes, thus maintaining their spiritual focus and their unique dependent relationship with the Lord as their inheritance. Furthermore, the selection of the six Cities of Refuge was deliberate; they were generally accessible from all parts of Israel, often centrally located within their respective regions (like Ramoth in Gilead for the Transjordan east), and appointed along well-known routes to facilitate easy flight for those needing refuge. This foresight prevented an accused individual from perishing at the hands of a blood avenger before having the opportunity for a fair legal proceeding by a community of elders and the Levitical priests. This system points to a divinely engineered framework that balanced retributive justice with merciful provision, ultimately fostering national unity under God's righteous laws.

Joshua 21 38 Commentary

Joshua 21:38 provides a detailed snapshot of God's meticulous fulfillment of His promises to Israel, demonstrating both His faithfulness in delivering the land and His divine wisdom in establishing a structured society. The provision of Ramoth in Gilead as a city of refuge for the slayer underscores a profound legal and ethical distinction fundamental to Israelite jurisprudence, showcasing a system of justice far more refined than contemporary ancient Near Eastern practices. This distinction between murder and manslaughter, coupled with the provision of sanctuary, prevented blood feuds and upheld the sanctity of human life through due process. Simultaneously, the inclusion of Mahanaim and the stipulation of "common-land" highlight God's direct and practical provision for the Levites. Having no tribal land inheritance, these cities and their surrounding pasturelands were crucial for their economic sustainability, allowing them to dedicate themselves entirely to their spiritual duties, including teaching the law, mediating disputes, and maintaining the sanctuary. Thus, Ramoth and Mahanaim were not just geographical locations; they were critical outposts for justice, education, and spiritual guidance within the fabric of early Israelite society, illustrating the intricate interplay between divine law, tribal responsibilities, and the physical realization of God's covenant.