Joshua 21 39

Joshua 21:39 kjv

Heshbon with her suburbs, Jazer with her suburbs; four cities in all.

Joshua 21:39 nkjv

Heshbon with its common-land, and Jazer with its common-land: four cities in all.

Joshua 21:39 niv

Heshbon and Jazer, together with their pasturelands?four towns in all.

Joshua 21:39 esv

Heshbon with its pasturelands, Jazer with its pasturelands ? four cities in all.

Joshua 21:39 nlt

Heshbon, and Jazer ? four towns.

Joshua 21 verses

Joshua 21 39 Meaning

Joshua 21:39 specifies four cities—Hilken, Gebah, Juttah, and Beth-shemesh—each accompanied by its surrounding common-lands, as being part of a group totaling nine cities allotted to the sons of Merari, one of the three Levitical clans. These cities were specifically granted from the inheritance of "those two tribes," continuing the detailed enumeration of God's provision for the Levites as part of the broader distribution of the Promised Land to the tribes of Israel. The verse underscores God's meticulous fulfillment of His covenant promises, ensuring that even those without a traditional tribal land inheritance were fully provided for to execute their sacred duties.

Joshua 21 39 Context

Joshua chapter 21 chronicles the specific and detailed allocation of cities to the Levitical families—the Kohathites, Gershonites, and Merarites—from the inheritance of the other tribes of Israel. This was a direct fulfillment of God's commands given through Moses in Numbers 35:1-8, where the Levites were designated no territorial inheritance of their own due to their sacred service to the Tabernacle (and later, the Temple). Instead, they were provided with 48 cities spread throughout all the tribes, along with surrounding "common-lands" or "pasture-lands" (Hebrew: migrāš), crucial for their sustenance, as they typically owned livestock.

The broader context of the book of Joshua emphasizes God's faithfulness in fulfilling His promises to Abraham, Isaac, and Jacob regarding the land of Canaan. Following the military conquest (chapters 1-12) and the initial tribal allotments (chapters 13-19), chapter 21 concludes the division of the land, showcasing the orderly and meticulous execution of divine directives. The mention of "common-lands" is significant as it underlines a practical and comprehensive provision, ensuring the Levites had the means to live and carry out their priestly and educational functions for the entire nation without being dependent on a land inheritance.

Joshua 21:39, specifically detailing cities for the sons of Merari, highlights the granular nature of this divine plan. The naming of specific cities (Hilken, Gebah, Juttah, Beth-shemesh) and the precise counting ("nine cities out of those two tribes") emphasize the completed and audited distribution. While these four specific cities for the Merarites, totaling nine cities from two tribes, pose a point of textual inquiry when compared with other textual enumerations of Merarite cities (which traditionally total twelve from three tribes: Reuben, Gad, and Zebulun, with individual listings of four from each), the overall point remains: God provided specifically, fully, and in an organized manner. This precision demonstrates God's perfect order and His commitment to His covenant. It also implicitly stands against the pagan notion of capricious deities or chaotic cosmic ordering; Yahweh is a God of design and covenantal fidelity.

Joshua 21 39 Word analysis

• And Hilken: (Hebrew: וְחֶלְקָת, wəḥelqaṯ). Ḥelqaṯ means "portion" or "smooth field." This city is mentioned elsewhere in the context of the tribe of Asher (Josh 19:25). Its inclusion here, in a list for Merarite Levites, underscores the systematic process of allocating cities for spiritual service across all tribal territories. The specific name indicates a particular physical location within the land of promise, now consecrated for Levitical residence and support.

• with its common-lands, (Hebrew: וּמִגְרָשֶׁהָ, ūmigrāšehā). The root migrāš (מִגְרָשׁ) is highly significant. It refers to "pasture-lands," "suburbs," or "common ground" surrounding a city. Numbers 35:2-5 meticulously defines these as extending 1,000 cubits (about 1,500 feet or 450 meters) in every direction from the city walls. This wasn't merely vacant land; it was an integral part of the Levites' provision, providing space for their livestock and livelihoods. This practical aspect ensured their self-sufficiency, enabling them to focus on their sacred duties without being burdens on the common tribespeople directly for daily sustenance, emphasizing God's comprehensive provision for those set apart for His service. This repeated phrase attached to each city emphasizes that the full package—city and supporting land—was allocated.

• Gebah, (Hebrew: גֶּבַע, gevaʿ). Meaning "hill." While a city named Geba is listed as a Kohathite city from Benjamin (Josh 21:17), its inclusion here among a Merarite list suggests either a different city sharing the same name or a unique textual rendering. Regardless, its mention confirms another urban center, along with its associated common-lands, dedicated to the Levites.

• with its common-lands, (Hebrew: וּמִגְרָשֶׁהָ, ūmigrāšehā). (See above explanation) Repetition stresses the essential nature of the surrounding pasturage.

• Juttah, (Hebrew: יֻטָּה, yuṭṭāh). A city listed as part of the inheritance of Judah (Josh 15:55) and also for the Kohathite priests (Josh 21:16). Again, if listed here for Merarites, it suggests textual nuance or a specific enumerative purpose for this particular verse. Its allocation reinforces the principle of cities being drawn from diverse tribal lands.

• with its common-lands, (Hebrew: וּמִגְרָשֶׁהָ, ūmigrāšehā). (See above explanation) This constant affirmation highlights the practicality of God's provision.

• and Beth-shemesh, (Hebrew: וּבֵית שֶׁמֶשׁ, ūḇēyṯ šemeš). Meaning "house of the sun," a place with possible Canaanite religious significance before Israelite occupation. Located in the inheritance of Judah (Josh 15:10), it was also a city assigned to the Kohathite priests (Josh 21:16). As with Juttah and Gebah, its presence in a Merarite list for "those two tribes" points to the complexities of ancient enumerations and potential scribal variations across different manuscripts, or a summary distinct from other detailed lists. Its designation as a Levitical city illustrates the spiritual transformation of once potentially pagan-influenced sites into centers of Yahweh worship and learning.

• with its common-lands; (Hebrew: וּמִגְרָשֶׁהָ, ūmigrāšehā). (See above explanation) Emphasizes complete, viable provision.

• nine cities out of those two tribes. (Hebrew: תֵּשַׁע עָרִים מִשְּׁנֵי הַשְּׁבָטִים הָאֵלֶּה, tešaʿ ʿārîm miššnê haššəvāṭîm hāʾēlāh).

  • nine cities: (Hebrew: תֵּשַׁע עָרִים, tešaʿ ʿārîm). The number "nine" (not typically the total number of cities for Merari in other complete listings, which is often 12 across Reuben, Gad, and Zebulun, or specific listings of 4 from each). This specific enumeration, in context of the user-provided verse that names only four, indicates these four are part of a sum of nine from "those two tribes." It points to a distinct accounting, a possible textual variant across manuscripts, or a specific focus on a sub-total relevant to a prior discussion not explicitly detailed in this particular verse segment in all biblical versions. Regardless, the presence of a precise count underscores God's meticulousness and the administrative thoroughness of the distribution. It's an affirmation of full and measured completion.
  • out of those two tribes: (Hebrew: מִשְּׁנֵי הַשְּׁבָטִים הָאֵלֶּה, miššnê haššəvāṭîm hāʾēlāh). This phrase serves as a summary, connecting the listed cities back to their source tribal territories. The specific identity of "those two tribes" would be understood from the immediate preceding verses in the specific biblical text being referenced. In typical enumeration of Merarite cities (Josh 21:34-39), these often include Reuben, Gad, and Zebulun. If this refers to a specific enumeration summing to nine from two of these, it underscores a precise accounting within a particular literary unit. The phrase accentuates the divinely ordered mechanism of taking cities from all tribes to support the single tribe of Levi.

Joshua 21 39 Bonus section

The inclusion of "common-lands" (migrāš) is not just an arbitrary detail but reflects a vital aspect of Israelite society and divine command. These pasturelands served as essential economic support, allowing the Levites to maintain flocks and herds necessary for sustenance, avoiding dependence on the other tribes for daily food, and reinforcing their independent role as servants of God. This ensured they could minister effectively without becoming an economic burden, thereby preserving their sacred identity and impartiality in their teaching and judicial functions. The cities were also distributed throughout the tribes, implying that Levites would serve as teachers of the Law and arbiters of justice across the entire nation, not just centralized in one location, thus permeating the entire land with divine instruction. The specific names of the cities, even with enumerative complexities, reveal a deliberate divine choice to incorporate sites from various tribal inheritances into the Levitical network, further solidifying the unity and shared responsibility among the tribes in supporting the national spiritual framework.

Joshua 21 39 Commentary

Joshua 21:39 provides a snapshot of the meticulous fulfillment of God's promises concerning the Levitical cities. Far from being an administrative oversight, the precise listing of cities like Hilken, Gebah, Juttah, and Beth-shemesh, along with their indispensable common-lands, emphasizes the detailed nature of God's provision for His people and for those dedicated to His service. This verse highlights the fact that even without a traditional territorial inheritance, the Levites were fully supported. The provision of cities and common-lands enabled them to fulfill their priestly, judicial, and educational roles across Israel, acting as spiritual anchors.

While the specific count of "nine cities out of those two tribes" might present a point of textual comparison with other scriptural enumerations of Levitical cities (where a total of twelve cities are often attributed to the Merarites from three specific tribes), the central message remains resolute: God's covenantal promises are kept with absolute precision. The very act of such detailed enumeration, even with possible textual variants, showcases the divine commitment to order, accountability, and the well-being of those called to spiritual service. It serves as a profound testimony to God's faithfulness, where not a single word of His promise fails (Joshua 21:45). This system foreshadows God's care for those who minister for Him, a principle later affirmed in the New Testament regarding the support of those who labor in the Gospel.