Text -- Joshua 13:1-24 (NET)

The Lord Speaks to Joshua

13:1 When Joshua was very old, the Lord told him, “You are very old, and a great deal of land remains to be conquered. 13:2 This is the land that remains: all the territory of the Philistines and all the Geshurites, 13:3 from the Shihor River east of Egypt northward to the territory of Ekron (it is regarded as Canaanite territory), including the area belonging to the five Philistine lords who ruled in Gaza, Ashdod, Ashkelon, Gath, and Ekron, as well as Avvite land 13:4 to the south; all the Canaanite territory, from Arah in the region of Sidon to Aphek, as far as Amorite territory; 13:5 the territory of Byblos and all Lebanon to the east, from Baal Gad below Mount Hermon to Lebo Hamath. 13:6 I will drive out before the Israelites all who live in the hill country from Lebanon to Misrephoth Maim, all the Sidonians; you be sure to parcel it out to Israel as I instructed you.” 13:7 Now, divide up this land among the nine tribes and the half-tribe of Manasseh.”

Tribal Lands East of the Jordan

13:8 The other half of Manasseh, Reuben, and Gad received their allotted tribal lands beyond the Jordan, just as Moses, the Lord’s servant, had assigned them. 13:9 Their territory started from Aroer (on the edge of the Arnon Valley), included the city in the middle of the valley, the whole plain of Medeba as far as Dibon, 13:10 and all the cities of King Sihon of the Amorites who ruled in Heshbon, and ended at the Ammonite border. 13:11 Their territory also included Gilead, Geshurite and Maacathite territory, all Mount Hermon, and all Bashan to Salecah– 13:12 the whole kingdom of Og in Bashan, who ruled in Ashtaroth and Edrei. (He was one of the few remaining Rephaites.) Moses defeated them and took their lands. 13:13 But the Israelites did not conquer the Geshurites and Maacathites; Geshur and Maacah live among Israel to this very day. 13:14 However, Moses did not assign land as an inheritance to the Levites; their inheritance is the sacrificial offerings made to the Lord God of Israel, as he instructed them. 13:15 Moses assigned land to the tribe of Reuben by its clans. 13:16 Their territory started at Aroer (on the edge of the Arnon Valley) and included the city in the middle of the valley, the whole plain of Medeba, 13:17 Heshbon and all its surrounding cities on the plain, including Dibon, Bamoth Baal, Beth Baal Meon, 13:18 Jahaz, Kedemoth, Mephaath, 13:19 Kiriathaim, Sibmah, Zereth Shahar on the hill in the valley, 13:20 Beth Peor, the slopes of Pisgah, and Beth Jeshimoth. 13:21 It encompassed all the cities of the plain and the whole realm of King Sihon of the Amorites who ruled in Heshbon. Moses defeated him and the Midianite leaders Evi, Rekem, Zur, Hur, and Reba (they were subjects of Sihon and lived in his territory). 13:22 The Israelites killed Balaam son of Beor, the omen reader, along with the others. 13:23 The border of the tribe of Reuben was the Jordan. The land allotted to the tribe of Reuben by its clans included these cities and their towns. 13:24 Moses assigned land to the tribe of Gad by its clans.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 13:1

Therefore delay not to do the work which I have commanded thee to do. It is good for those that are stricken in years, to be remembered that they are so: that they may be quickened to do the work of life, and prepare for death which is coming on apace.

Wesley: Jos 13:2

Unconquered by thee, and to be conquered by the Israelites, if they behave themselves aright.

Wesley: Jos 13:2

A people in the northeast of Canaan, as the Philistines are on the southwest.

Wesley: Jos 13:3

That is, which though now possessed by the Philistines, who drove out the Canaanites the old inhabitants of it, Deu 2:23; Amo 9:7, yet is a part of the land of Canaan, and therefore belongs to the Israelites.

Wesley: Jos 13:3

Or, the Avims, as they are called, Deu 2:23, who though they were expelled out of their ancient seat, and most of them destroyed by the Caphtorims or Philistines, as is there said, yet many of them escaped, and planted themselves not very far from the former.

Wesley: Jos 13:4

That is, from those southern parts of the sea - coast, now possessed by the Philistines, all the more northern parts of the sea - coast being yet inhibited by the Canaanites, almost as far as Sidon.

Wesley: Jos 13:4

The Amorites were a very strong and numerous people, and we find them dispersed in several parts, some within Jordan, and some without it, some in the south and others in the north, of whom he speaks here.

Wesley: Jos 13:6

Whatever becomes of us, however we may be laid aside as broken vessels, God will do his work in his own time. I will do it by my word; so the Chaldee here, as in many other places: by the eternal word, the captain of my host. But the promise of driving them out from before the children of Israel, supposes that the Israelites must use their own endeavours, must go up against them. If Israel, thro' sloth or cowardice let them alone, they are not likely to be driven out. We must go forth on our Christian warfare, and then God will go before us.

Wesley: Jos 13:8

By my command, and therefore do not thou disturb them in their possessions, but proceed to divide the other possessions to the rest.

Wesley: Jos 13:9

Two cities anciently belonging to the Moabites, and taken from them by the Amorites, Num 21:30, and from them by the Israelites; and after the Israelites were gone into captivity, recovered by the first possessors, the Moabites.

Wesley: Jos 13:11

Whose land God had given to the Israelites without Jordan, though they had not yet used the gift of God, nor taken possession of it, as is noted, Jos 13:13.

Wesley: Jos 13:12

Not all now mentioned, but Sihon and Og, and their people, and the generality of them.

Wesley: Jos 13:14

That is, Moses.

Wesley: Jos 13:14

Namely, in the land beyond Jordan, where yet a considerable part of the Levites were to have their settled abode. This is mentioned as the reason both why Moses gave all that land to the Reubenites and Gadites and Manassites; and why Joshua should divide the land only into nine parts and an half, as was said, Jos 13:7, because Levi was otherwise provided for.

Wesley: Jos 13:14

Which are here put for all the sacrifices and oblations, including first-fruits and tithes, that were assigned to the Levites; and this passage is repeated, to prevent those calumnies and injuries which God foresaw the Levites were likely to meet with, from the malice, envy and covetousness of their brethren.

Wesley: Jos 13:15

Dividing the inheritance into as many parts as they had families; but this is only spoken of the greater families; for the lesser distributions to the several small families was done by inferior officers, according to the rules which Moses gave them.

Wesley: Jos 13:19

In the mountain bordering upon that valley, which then was famous among the Israelites; whether that where Moses was buried, which was near to Beth - peor, Deu 34:1, Deu 34:6, or some other. And this clause is thought to belong to all the cities now mentioned.

Wesley: Jos 13:21

Opposed to the cities of the mountain of the valley.

Wesley: Jos 13:21

A great part of it; in which sense we read of all Judea, and all the region round about Jordan, Mat 3:5, and all Galilee, Mat 4:23.

Wesley: Jos 13:21

Not in the same time or battle, as appears by comparing Num 21:23-24, with Num 31:8, but in the same manner. And they are here mentioned, partly because they were slain not long after, and upon the same occasion, even their enmity against Israel; and partly because of their relation and subjection to Sihon.

Wesley: Jos 13:21

But how could they be so, when they were kings of Midian? Num 31:8. There were divers petty kings in those parts, who were subject to greater kings; and such these were, but are here called dukes or princes of Sihon, because they were subject and tributaries to him, and therefore did one way or other assist Sihon in this war, though they were not killed at this time. It is probable, that when Sihon destroyed those Moabites which dwelt in these parts, he frighted the rest of them, and with them their neighbours and confederates, the Midianites, into some kind of homage, which they were willing to pay him.

Wesley: Jos 13:21

Heb. inhabiting that land, namely Midian, last mentioned; whereby he signifies, that tho' they were subject to Sihon, yet they did not dwell in his land, but in another.

Wesley: Jos 13:22

This was recorded before, Num 31:8, and is here repeated, because the defeating of Balaam's purpose to curse Israel, and the turning that curse into a blessing, was such an instance of the power and goodness of God, as was fit to be had in everlasting remembrance.

Wesley: Jos 13:23

That is, those cities or places which bordered upon Jordan.

JFB: Jos 13:1

He was probably above a hundred years old; for the conquest and survey of the land occupied about seven years, the partition one; and he died at the age of one hundred ten years (Jos 24:29). The distribution, as well as the conquest of the land, was included in the mission of Joshua; and his advanced age supplied a special reason for entering on the immediate discharge of that duty; namely, of allocating Canaan among the tribes of Israel--not only the parts already won, but those also which were still to be conquered.

JFB: Jos 13:2-6

That is, to be acquired. This section forms a parenthesis, in which the historian briefly notices the districts yet unsubdued; namely, first, the whole country of the Philistines--a narrow tract stretching about sixty miles along the Mediterranean coast, and that of the Geshurites to the south of it (1Sa 27:8). Both included that portion of the country "from Sihor, which is before Egypt," a small brook near El-Arish, which on the east was the southern boundary of Canaan, to Ekron, the most northerly of the five chief lordships or principalities of the Philistines.

JFB: Jos 13:3-4

The two clauses are thus connected in the Septuagint and many other versions. On being driven out (Deu 2:23), they established themselves in the south of Philistia. The second division of the unconquered country comprised

JFB: Jos 13:4

("the cave")

JFB: Jos 13:4

A mountainous region of Upper Galilee, remarkable for its caves and fastnesses.

JFB: Jos 13:4

Now Afka; eastward, in Lebanon.

JFB: Jos 13:4

A portion of the northeastern territory that had belonged to Og. The third district that remained unsubdued:

JFB: Jos 13:5

Their capital was Gebal or Bylbos (Greek), on the Mediterranean, forty miles north of Sidon.

JFB: Jos 13:5

That is, Anti-libanus; the eastern ridge, which has its proper termination in Hermon.

JFB: Jos 13:5

The valley of Baalbec.

JFB: Jos 13:6-7

(See on Jos 11:8) --that is, "all the Sidonians and Phœnicians."

JFB: Jos 13:6-7

The fulfilment of this promise was conditional. In the event of the Israelites proving unfaithful or disobedient, they would not subdue the districts now specified; and, in point of fact, the Israelites never possessed them though the inhabitants were subjected to the power of David and Solomon.

JFB: Jos 13:6-7

The parenthetic section being closed, the historian here resumes the main subject of this chapter--the order of God to Joshua to make an immediate allotment of the land. The method of distribution by lot was, in all respects, the best that could have been adopted, as it prevented all ground of discontent, as well as charges of arbitrary or partial conduct on the part of the leaders; and its announcement in the life of Moses (Num 33:54), as the system according to which the allocations to each tribe should be made, was intended to lead the people to the acknowledgment of God as the proprietor of the land and as having the entire right to its disposal. Moreover, a solemn appeal to the lot showed it to be the dictate not of human, but divine, wisdom. It was used, however, only in determining the part of the country where a tribe was to be settled--the extent of the settlement was to be decided on a different principle (Num 26:54). The overruling control of God is conclusively proved because each tribe received the possession predicted by Jacob (Gen. 49:3-28) and by Moses (Deu. 33:6-25).

JFB: Jos 13:8

Hebrew, "him." The antecedent is evidently to Manasseh, not, however, the half-tribe just mentioned, but the other half; for the historian, led, as it were, by the sound of the word, breaks off to describe the possessions beyond Jordan already assigned to Reuben, Gad, and the half of Manasseh (see on Num 32:1; Num 32:33; also see Deu 3:8-17). It may be proper to remark that it was wise to put these boundaries on record. In case of any misunderstanding or dispute arising about the exact limits of each district or property, an appeal could always be made to this authoritative document, and a full knowledge as well as grateful sense obtained of what they had received from God (Psa 16:5-6).

Clarke: Jos 13:1

Joshua was old - He is generally reputed to have been at this time about a hundred years of age: he had spent about seven years in the conquest of the land, and is supposed to have employed about one year in dividing it; and he died about ten years after, aged one hundred and ten years. It is very likely that he intended to subdue the whole land before he made the division of it among the tribes; but God did not think proper to have this done. So unfaithful were the Israelites that he appears to have purposed that some of the ancient inhabitants should still remain to keep them in check, and that the respective tribes should have some labor to drive out from their allotted borders the remains of the Canaanitish nations

Clarke: Jos 13:1

There remaineth yet very much land to be possessed - That is, very much when compared with that on the other side Jordan, which was all that could as yet be said to be in the hands of the Israelites.

Clarke: Jos 13:2

The borders of the Philistines, and all Geshuri - The borders of the Philistines may mean the land which they possessed on the sea-coast, southwest of the land of Canaan. There were several places named Geshuri, but that spoken of here was probably the region on the south of Canaan, towards Arabia, or towards Egypt. - Calmet. Cellarius supposes it to have been a country in the vicinity of the Amalekites.

Clarke: Jos 13:3

From Sihor, which is before Egypt - Supposed by some to be the Pelusiac branch of the Nile, near to the Arabian Desert; called also the river of Egypt, Num 34:5; Jer 2:18. On this subject an intelligent friend favors me with the following opinion: - "The river Sihor is supposed by some to be the Nile, or a branch of it. Others think it the same as what is frequently called the river of Egypt, which lay before or towards the borders of Egypt; which arose out of the mountains of Paran, and ran westward, falling into that bay of the Mediterranean which lies south of the land of the Philistines. This river is often mentioned as the boundary of the Israelites to the southwest, as Euphrates, the great river, was on the northeast. "There was a desert of considerable distance between what is called the river of Egypt and the isthmus of Suez. Solomon reigned to the borders of Egypt, i.e., to this desert; but not in Egypt, nor to the river Nile. "Upon the whole, (though there are difficulties in the matter), I incline to think that the river in question was not the Nile. Sihor (black) might, from some circumstances, be applied to another river as well as the Nile; though some places in Isaiah and Jeremiah seem to restrict it to the Nile."- J. C

Clarke: Jos 13:3

Ekron northward - Ekron was one of the five lordships of the Philistines, and the most northern of all the districts they possessed. Baal-zebub, its idol, is famous in Scripture; see 2Ki 1:2, etc. The five lordships of the Philistines were Gaza, Ashdod, Askalon, Gath, and Ekron. There is no proof that ever the Israelites possessed Ekron; though, from Jos 15:11, some think it was originally given to Judah, but the text does not say so; it only states that the border of the tribe of Judah went out Unto the Side of Ekron. From Jos 19:43, we learn that it was a part of the lot of Dan, but it does not appear to have been possessed by any of those tribes

Clarke: Jos 13:3

Counted to the Canaanite - It is generally allowed that the original possessors of this country were the descendants of Canaan, the youngest son of Ham. The Philistines sprang from Mizraim, the second son of Ham, and, having dispossessed the Avim from the places they held in this land, dwelt in their stead. See Gen 10:13, Gen 10:14

Clarke: Jos 13:3

Five lords of the Philistines - These dynasties are famous in the Scriptures for their successful wars against the Israelites, of whom they were almost the perpetual scourge

Clarke: Jos 13:3

Also the Avites - These must not be confounded with the Hivites. The Avites seem to have been a very inconsiderable tribe, who dwelt in some of the skirts of Palestine. They had been originally deprived of their country by the Caphtorim; and though they lived as a distinct people, they had never afterwards arrived to any authority.

Clarke: Jos 13:4

The land of the Canaanites - This lay on the south of the country of the Philistines, towards the sea-coast

Clarke: Jos 13:4

Mearah - Supposed to be the city Maratha, on the Mediterranean Sea. - Calmet. Or the river Majora, which falls into the Mediterranean Sea, between Sidon and Berytus. See Pliny, Hist. Nat. lib. v., c. 20

Clarke: Jos 13:4

Aphek - See on Jos 12:18 (note)

Clarke: Jos 13:4

To the borders of the Amorites - Though the term Amorite is sometimes used to designate the inhabitants in general of the land of Canaan, yet it must be considered in a much more restricted sense in this place. As no Amorites are known to have dwelt in this quarter, Calmet supposes we should read Aramites or Syrians. Joshua, says he, proceeds from Sidon to Aphek, a city of Syria, between Heliopolis and Babylon where was the temple of the Venus of Aphek, and which is spoken of in 1Ki 20:26; 2Ki 13:17, as the capital of the kings of Syria. From this Joshua passes on to the frontiers of the Syrians, towards Gebal or Gabala, which, according to Ptolemy, was situated in Phoenicia. This conjecture of Calmet is not supported by any authority either from the ancient versions or MSS. Houbigant, however, approves of it: the emendation is simple as it consists in the interchange of only two letters in the same word, הארמי haarammi , for האמרי haemori .

Clarke: Jos 13:5

The land of the Giblites - This people dwelt beyond the precincts of the land of Canaan, on the east of Tyre and Sidon. See Eze 27:9; Psa 83:7; their capital was named Gebal. See Dodd

Clarke: Jos 13:5

All Lebanon - See on Jos 11:17 (note).

Clarke: Jos 13:6

Misrephoth-maim - See on Jos 11:7 (note)

Clarke: Jos 13:6

These will I drive out - That is, if the Israelites continued to be obedient; but they did not, and therefore they never fully possessed the whole of that land which, on this condition alone, God had promised them: the Sidonians were never expelled by the Israelites, and were only brought into a state of comparative subjection in the days of David and Solomon. Some have taken upon them to deny the authenticity of Divine revelation relative to this business, "because,"say they, "God is stated to have absolutely promised that Joshua should conquer the whole land, and put the Israelites in possession of it."This is a total mistake

1.    God never absolutely, i.e., unconditionally, promised to put them in possession of this land. The promise of their possessing the whole was suspended on their fidelity to God. They were not faithful, and therefore God was not bound by his promise to give them any part of the land, after their first act of national defection from his worship

2.    God never said that Joshua should conquer the whole land, and give it to them; the promise was simply this: "Thou shalt bring them into the land, and thou shalt divide it among them:"both of which he did, and procured them footing by his conquests, sufficient to have enabled them to establish themselves in it for ever

3.    It was never said, Thou shalt conquer it all, and then divide it; no. Several of the tribes, after their quota was allotted them, were obliged to drive out the ancient inhabitants. See on Jos 11:18 (note).

Clarke: Jos 13:7

The nine tribes, and the half tribe of Manasseh - The other half tribe of Manasseh, and the two tribes of Reuben and Gad, had got their inheritance on the other side of Jordan, in the land formerly belonging to Og king of Bashan, and Sihon king of the Amorites.

Clarke: Jos 13:9

From Aroer - See on Jos 12:2 (note).

Clarke: Jos 13:11

Border of the Geshurites - See on Jos 12:5 (note).

Clarke: Jos 13:17

Bamoth-baal - The high places of Baal, probably so called from altars erected on hills for the impure worship of this Canaanitish Priapus.

Clarke: Jos 13:18

Jahaza - A city near Medeba and Dibon. It was given to the Levites, 1Ch 6:78

Clarke: Jos 13:18

Kedemoth - Mentioned Deu 2:26; supposed to have been situated beyond the river Arnon

Clarke: Jos 13:18

Mephaath - Situated on the frontiers of Moab, on the eastern part of the desert. It was given to the Levites, Jos 21:37.

Clarke: Jos 13:19

Kirjathaim - This city, according to Eusebius, was nine miles distant from Medeba, towards the east. It passed from the Emim to the Moabites, from the Moabites to the Amorites, and from the Amorites to the Israelites, Gen 14:6; Deu 2:20. Calmet supposes the Reubenites possessed it till the time they were carried away by the Assyrians; and then the Moabites appear to have taken possession of it anew, as he collects from Jer 48:1 etc., and Eze 25:9 etc

Clarke: Jos 13:19

Sibmah - A place remarkable for its vines. See Isa 16:8, Isa 16:9, Jer 48:32

Clarke: Jos 13:19

Zareth-shahar, in the mount of the valley - This probably means a town situated on or near to a hill in some flat country.

Clarke: Jos 13:20

Beth-peor - The house or temple of Peor, situated at the foot of the mountain of the same name. See Num 25:3.

Clarke: Jos 13:21

The princes of Midian - See the history of this war, Num 31:1, etc.; and from that place this and the following verse seem to be borrowed, for the introduction of the death of Balaam here seems quite irrelevant.

Clarke: Jos 13:23

The cities and the villages - By villages, חצרים chatserim , it is likely that moveable villages or tents are meant, such as are in use among the Bedouin Arabs; places where they were accustomed to feed and pen their cattle.

Calvin: Jos 13:1

1.Now Joshua was old, etc ¹²⁷ Since we have seen above that the land was pacified by the subjugation of thirty-one kings, it is probable that some cessation now took place for the purpose of resting from their fatigues, lest the people should be worn out by continual service. Nor could that justly be blamed, provided they rested only for a time and continued always intent on the goal set before them. But lest that intermission which was given for the purpose of recruiting new vigor might prove an occasion of sloth, the Lord employs a new stimulus to urge them to proceed. For he orders the whole inheritance to be divided into tribes, and the whole line of the Mediterranean coast which was possessed by the enemy to be put into the lot. A division of this kind might indeed seem absurd and ludicrous, nay, a complete mockery, seeing they were dealing among themselves with the property of others just as if it had been their own. But the Lord so appointed for the best of reasons. First, they might have cast away the hope of the promise and been contented with their present state. Nay, although after the lot was cast they had security in full for all that God had promised, they by their own cowardice, as far as in them lay, destroyed the credit of his words. Nor was it owing to any merit of theirs that his veracity did not lie curtailed and mutilated. The allocation by lot must therefore have been to them an earnest of certain possession so as to keep them always in readiness for it. Secondly, Those who happened to have their portion assigned in an enemy’s country, inasmuch as they were living in the meanwhile as strangers on precarious hospitality beyond their own inheritance, must have acted like a kind of task-masters spurring on the others. And it surely implied excessive stupor to neglect and abandon what had been divinely assigned to them.

We now see to what intent the whole land behooved to be divided by lot, and the seat of each tribe allocated. It was also necessary that this should be done while Joshua was alive, because after his death the Israelites would have been less inclined to obedience, for none of his successors possessed authority sufficient for the execution of so difficult a task. Moreover, as God had already by the mouth of Moses commanded it to be done, had he not performed the business thus committed to him, the whole work might have gone to wreck when the lawful minister was removed. Although the exact time is not stated, still it is probable that as there was no hope that while Joshua continued alive the people would again take up arms with the view of giving a wider extent to their boundaries, he then only attempted to divide the land, as if he were proclaiming and promising, by a solemn attestation, that the distribution would certainly be carried into effect, because the truth of God could not fail in consequence of the death of any man.

Calvin: Jos 13:2

2.This is the land, etc The ancient boundaries long ago fixed by God, are recalled to remembrance, in order that Joshua. and the people may feel fully persuaded that the covenant made with Abraham would be fulfilled in every part. Wherefore they are enjoined to make it their study to acquire the parts still remaining to be possessed. The inference will be appropriate if we make a practical application of this perseverance to that which is required of us, viz., to forget the things which are behind, and reach forth unto those that are before, and press toward the mark for the prize of our high calling. (Phi 3:14.) ¹²⁸ For it would be of no use to run in the race without endeavoring to reach the goal.

The boundary commenced with a river separating Egypt toward the sea from the Holy Land, and most probably the river Nile, as we interpret it according to the received opinion, or a small stream which flowed past the town of Rhinocornea, believed by many to be Raphia or Raphane. ¹²⁹ It is indeed beyond dispute that the inheritance of the people commencing in that quarter was contiguous to Egypt. But although I have followed the opinion of the majority of expositors, that the boundaries were not extended further than to the less cultivated and in a manner desert land, lest greater proximity might have been injurious by leading to too close familiarity with the Egyptians, I by no means repudiate a different opinion.

The third verse raises a question. After it is said that the territories towards the sea-coast were five, a sixth is added, namely, that of the Avites. Some think that it is not counted among the five because it was an insignificant province. But I would have my readers to consider whether there may not be an indirect antithesis between a free people, their own masters, and five territories ruled by sovereigns. Hence the Avites being in different circumstances are mentioned separately, the plural number being used for the sake of distinction. In the enumeration of the sovereignties they are not arranged in the order of their dignity or opulence, but the first place is given to Aza because of its nearness to Egypt, and the same remark applies to Ashdod and the others.

The Septuagint translators, according to their usual custom, employ the Greekγ (gamma) to express the Hebrew ע (ain), and thus give the name of Gaza to that which in Hebrew is Aza, in the same way as they convert Amorrha into Gomorrha. ¹³⁰ This sufficiently exposes the mistake of those who suppose that its name is Persian, and derived from its resources ¹³¹ in consequence of Cambyses, when about to carry on war in Greece, having made it the depot of his treasures. But as in the Acts, (Act 8:26,) Luke speaks of “Gaza which is desert,” it appears that a city of the same name was erected near it, but on a different site. Ashdod is the same as that which the Greeks called Azotus. The whole of this tract, which is either on the sea-coast or verging towards it, extends as far as Sidon. And there are some who think that the Phoenicians were once masters both of Gaza and Azotus. How far Lebanon extends is sufficiently known. ¹³² For it sometimes comprehends Mount Hermon; and on account of its length part of it is surnamed Antilibanus. ¹³³ The reader will find the subject of Mount Hermon considered in Deu 4:0. Towards the east is Hamath, which is also Antioch of Syria.

Calvin: Jos 13:6

6.All the inhabitants of the hill country, etc Joshua is again admonished, though the Israelites do not yet possess those regions, not to defer the partition, but trust to the promise of God, because it would detract injuriously from his honor if there were any doubt as to the event. It is accordingly said: Only do what is thy duty in the distribution of the land; nor let that which the enemy still hold securely be exempted from the lot; for it will be my care to fulfil what I have promised. Hence let us learn in undertaking any business, so to depend on the lips of God as that no doubt can delay us. It is not ours, indeed, to fabricate vain hopes for ourselves; but when our confidence is founded on the Lord, let us only obey his commands, and there is no reason to fear that the event will disappoint us.

He afterwards assigns the land of Canaan to nine tribes and a half tribe, because the portion of the Reubenites, Gadites, and half tribe of Manasseh had already been assigned beyond the Jordan. Though there is a seeming tautology in the words, Which Moses gave them, as Moses gave them, there is nothing superfluous, because in the second clause the donation is confirmed; as if God were ordering that which was done to be ratified, or saying, in other words, As Moses gave them that land, so let them remain tranquil in the possession of it. ¹³⁴ For this reason also he is distinguished by the title of servant of God, as if it were said, Let no one interfere with that decree which a faithful minister has pronounced on the authority of God. It was certainly necessary to provide by anticipation against the disputes which otherwise must have daily arisen.

Calvin: Jos 13:14

14.Only unto the tribe of Levi, etc This exception was also necessary, lest the Levites might allege that they were unjustly disinherited, and thus excite great commotions in regard to their right. He therefore reminds them that Moses was the author of this distinction, and, at the same time, shows that they have no reason to complain of having been in any way defrauded, because an excellent compensation was given them. For although the sacrifices were not equally divided among the Levites, their subsistence was sufficiently provided for by all the first-fruits and the tithes. Moreover, as God allures them by hire to undertake the charge of sacred things, so he exhorts the people in their turn to be faithful in paying the sacred oblations by declaring that their sacrifices are the maintenance of the Levites. ¹³⁵

Calvin: Jos 13:15

15.And Moses gave unto the tribe, etc What he seemed to have said with sufficient clearness he now follows more fully in detail, not only that the reading might incite the people to gratitude, seeing the divine goodness recorded in public documents, and, as it were, constantly before their eyes, but also that each might enjoy his inheritance without molestation and quarrel. For we know how ingenious human cupidity is in devising pretexts for litigation, so that no one can possess his right in safety unless a plain and perspicuous definition of his right make it impossible to call it in question. That country had been given without casting lots. It was therefore open to others to object that the just proportion had not been kept, and that the inequality behooved to be corrected. Therefore, that no unseasonable dispute might ever disturb the public peace, the boundaries are everywhere fixed by the authority of God, and disputes of every kind are removed by setting up landmarks. God does not by one single expression merely adjudge the whole kingdom of Sihon to the tribe of Reuben, but he traces their extreme limit from Aroer to the banks of the Arnon, and thus, making an entire circuit, contracts or widens their territory so as not to leave the possession of a single acre ambiguous. Moreover, how useful this exact delineation was may be learned from profane history, where we everywhere meet, not only with invidious but pernicious disputes among neighbors as to their boundaries.

We may add that the care which the Lord condescended to take in providing for his people, and in cherishing mutual peace among them, demonstrates his truly paternal love, since he omitted nothing that might conduce to their tranquillity. And, indeed, had not provision been thus early made, they might have been consumed by intestine quarrels. ¹³⁶

I again beg my readers to excuse me if I do not labor anxiously in describing the situation of towns, and am not even curious in regard to names. Nay, I will readily allow those names which it was thought proper to leave as proper nouns in Hebrew to be used appellatively, and so far altered as to give them a Latin form. ¹³⁷

It is worthy of notice, that when the land of the Midianites is referred to, the princes who ruled over it are called Satraps of Sihon, to let us know that they shared in the same overthrow, because they had involved themselves in an unjust war, and belonged to the government of Sihon, an avowed enemy. And to make it still more clear that they perished justly, it is told that among the slain was Balaam, by whose tongue they had attempted to wound the Israelites more grievously than by a thousand swords; ¹³⁸ just as if it had been said that in that slaughter they found the hostile banner, by which they had declared themselves at open war with the Israelites. When it is said that the Jordan was a boundary, and a boundary, it will be proper, in order to prevent useless repetition, to interpret that Jordan was a boundary to them according to its limits. ¹³⁹

Calvin: Jos 13:24

24.And Moses gave inheritance unto the tribe of Gad, etc The observation made above applies also to the tribe of Gad, namely, that their legitimate boundaries were carefully defined in order to prevent disputes as to their possession. Meanwhile God is extolled for his liberality in having expelled nations of great celebrity, and substituted them in their stead. This is expressed more clearly in regard to the half tribe of Manasseh, when sixty cities are enumerated as included in their inheritance. Hence, too, it is manifest that Moses was not munificent through mistake, because it was well known to God how many cities he was giving them out of his boundless liberality. In a short clause the tribe of Levi is again excluded, that the Levites might not be able at some future period to pretend that the grant which the Reubenites, Gadites, and half tribe of Manasseh had obtained without the casting of lots, belonged in common to them also; for they are expressly forbidden to share with their brethren. This made it easy for them to interpret shrewdly for their advantage, that they were entitled to share with others. Here, however, it is not the sacrifices, as a little before, but God Himself that is said to be their inheritance; if they are not satisfied with it, they only convict themselves of excessive pride and insufferable fastidiousness. ¹⁴⁰

Defender: Jos 13:22

Balaam was a soothsayer, or diviner, not just a true prophet who had allowed greed to subvert his judgment and compromise his ministry. (For the account of Balaam's actions, see Numbers 22:4-24:25; Num 31:8.)

See map, The Twelve Tribes"

TSK: Jos 13:1

am 2560, bc 1444, An, Ex, Is, 47

Joshua : Jos 14:10, Jos 23:1, Jos 23:2, Jos 24:29; Gen 18:11; 1Ki 1:1; Luk 1:7

to be possessed : Heb. to possess it, Deu 31:3

TSK: Jos 13:2

the land : Exo 23:29-31; Deu 11:23, Deu 11:24; Jdg 3:1

borders : Gen 10:14, Gen 26:1; Joe 3:4

Geshuri : Jos 13:11, Jos 13:13, Jos 12:5; 1Sa 27:8; 2Sa 3:3, 2Sa 13:37, 2Sa 13:38, 2Sa 15:8

TSK: Jos 13:3

Sihor : Jer 2:18

which is counted : Gen 10:15-19; Num 34:2-14

five Lords : Jdg 3:3; 1Sa 6:4, 1Sa 6:16, 1Sa 6:17; Zep 2:4, Zep 2:5; The Philistine were not descended from Canaan, but from Mizraim, the son of Ham; (compare Gen 10:6 with Jos 13:13); yet they were numbered with the Canaanites in this distribution.

Avites : Deu 2:23, Avims

TSK: Jos 13:4

the land of : Jos 10:40, Jos 11:3, Jos 12:7, Jos 12:8

Mearah : or, the cave

Aphek : This is probably the Aphek spoken of in 1Ki 20:26. 2Ki 13:18, as the capital of the kings of Syria; and the same as is mentioned by Sozomen, Eusebius, and Theophanes, as situated near the river Adonis (now Nahr Ibrahim), between Heliopolis and Byblos, and celebrated for the infamous temple of Venus the Aphacite. The village Afka, situated in the bottom of a valley, and hour and three quarters from Akoura, and three hours’ distance from Lake Liemoun, is supposed to occupy its site. Burckhardt, however, could not hear of any remains of antiquity in it neighbourhood. Jos 19:30; 1Sa 4:1

the Amorites : Jdg 1:34-36

TSK: Jos 13:5

Giblites : Probably the inhabitants of the country, around Gebal (Eze 27:9), or Byblos, as the LXX render, a city of Phoenicia, situated on the Mediterranean, between Sidon and Tripoli, on the north of the river Adonis. It is now called Gibyle, of Djebail, situated about a day’ s journey south of Tripoli. Its walls are about a mile in circumference, with square towers about every forty yards’ distance. Anciently it must have been a place of no mean extent and of considerable beauty, from the ruins still visible. 1Ki 5:18 *marg. Psa 83:7; Eze 27:9

Lebanon : Deu 1:7, Deu 3:25

Baalgad : Jos 12:7

under mount : Jos 11:17

unto the : Num 34:8; Isa 10:9; Amo 6:2

TSK: Jos 13:6

Misrephothmaim : Jos 11:8

them : Jos 23:13; Gen 15:18-21; Exo 23:30, Exo 23:31; Jdg 2:21-23

only divide : Jos 14:1, Jos 14:2

TSK: Jos 13:7

Num 26:53-56, Num 33:54, Num 32:2-14; Eze 47:13-23, Eze 48:23-29

TSK: Jos 13:8

Moses gave : Jos 4:12, Jos 22:4; Num 32:33-42; Deu 3:12-17

TSK: Jos 13:9

Aroer : Jos 13:16, Jos 12:2; Deu 3:12, Deu 3:16

all the plain : Num 21:30; Isa 15:2; Jer 48:18, Jer 48:22

TSK: Jos 13:10

Num 21:24-26

TSK: Jos 13:11

Jos 12:2-5; Deu 4:47, Deu 4:48; 1Ch 2:23

TSK: Jos 13:12

Og : Jos 12:4; Deu 3:10, Deu 3:11

these did : Jos 14:3, Jos 14:4; Num 21:23-35

TSK: Jos 13:13

expelled : Jos 13:11, Jos 23:12, Jos 23:13; Num 33:55; Jdg 2:1-3; 2Sa 3:3, 2Sa 13:37, 2Sa 13:38

TSK: Jos 13:14

See note on Jos 13:33. Jos 14:3, Jos 14:4; Num 18:20-24; Deu 10:9, Deu 12:12, Deu 12:19, Deu 18:2

TSK: Jos 13:16

Jos 13:9, Jos 12:2; Num 21:28-30, Num 32:33-38; Deu 3:12; Isa 15:1, Isa 15:2, Isa 15:4, Isa 16:7-9; Jer 48:21-24

TSK: Jos 13:17

Dibon : Eusebius says the city was situated in the plain of Arnon.

Bamothbaal : or, the high places of Baal, and the house of Baal-meon, Num 21:19, Num 22:41, Num 32:38

TSK: Jos 13:18

Jahaza : A city near Medeba and Dibon, afterwards given to the Levites. Jos 21:36, Jos 21:37; Num 21:23, Jahaz, 1Ch 6:78, 1Ch 6:79, Jahzah

Kedemoth : Supposed to have been situated east of the Arnon.

Mephaath : Situated near the desert, east of Moab. In the time of Eusebius, he says the Romans kept a garrison there.

TSK: Jos 13:19

And Kirjathaim : This city, according to Eusebius, was situated ten miles west of Medeba. Num 32:37, Num 32:38, Sibman, Called Shibmah, Num 32:38, and celebrated for its vines Jer 48:32. Isa 16:8, Isa 16:9; on which last place, Jerome says, there were scarcely 500 paces between it and Heshbon.

TSK: Jos 13:20

Bethpeor : Num 25:3; Deu 4:46

Ashdothpisgah : or, springs of Pisgah, or, the hill, Jos 12:3; Deu 3:17

Bethjeshimoth : Num 33:49; Eze 25:9

TSK: Jos 13:21

And all the : Deu 3:10

whom Moses : Num 21:24-35; Deu 2:30-36

with the : Num 31:8

TSK: Jos 13:22

Balaam : Num 22:5-7, Num 24:1, Num 31:8; 2Pe 2:15; Jud 1:11; Rev 2:14, Rev 19:20

soothsayer : or, diviner

TSK: Jos 13:24

Num 32:34-36

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 13:1

Joshua is bidden to allot the whole of the promised land among the twelve tribes in faith that God would perfect in due time that expulsion of the Canaanites which Joshua himself could not carry further (see Jos 11:23).

Barnes: Jos 13:2

This and Jos 13:3 name the still unconquered districts in the southern half of the land, Jos 13:4-6 those in the north.

Geshuri - A district on the south of Philistia, the inhabitants of which are again named in 1Sa 27:8; but are not to be confounded with the land of the Geshurites mentioned in Jos 13:13; Jos 12:5.

Barnes: Jos 13:3

Sihor is derived from a root signifying "to be black,"and is suitable enough as an appellative of the Nile Isa 23:3. Here it most probably stands for "the river of Egypt"(Num 34:3 note), the modern "Wady el Arish".

Ekron ("Akir") lay on the northern boundary of Judah Jos 15:11, and was actually conquered by the men of that tribe Jdg 1:18, though assigned in the allotment of the land to Dan Jos 19:43. It seems to have fallen again into the hands of the Philistines in the days of the Judges 1Sa 5:10, was reconquered by Samuel (compare 1Sa 7:14), but figures in subsequent times as a Philistine city only (compare 1Sa 17:52; 2Ki 1:2, 2Ki 1:16, etc.).

Lords - The Hebrew word סרן seren means "an axle,"and is applied as a title special to the chiefs (compare Jdg 3:3 and marginal references) of the Philistines Gen 10:14.

Gaza was the most southern of the Philistine cities (compare Jos 10:41; Jos 11:22). It was allotted to the tribe of Judah Jos 15:47, and was, with Askalon, taken by the warriors of that tribe Jdg 1:18. Both cities were soon re-occupied by the Philistines, and subsequently are always mentioned as Philistine cities. Gaza lay on the direct route of the Egyptian armies in their invasions of Syria, by whom it was captured more than once. Special judgments are denounced against Gaza for the cruelty of its people toward the Jews in the time of their humiliation Amo 1:6-7; Zep 2:4; Zec 9:5, and in the time of Jerome the ancient city was a ruin of which the foundations could hardly be traced, and the then existing town was built on another site. Gaza was in later times an episcopal see, and is now a thriving place containing some 15,000 inhabitants, a larger population than that of Jerusalem.

Ashdod ("Esdud;"Azotus, Act 8:40) was, like Gaza, allotted to Judah (see Jos 15:46-47), but was soon regained by the Philistines, and became a principal seat of their Dagon worship. Here the ark of God was taken after its capture by the Philistines (1Sa 5:1 ff). Its name ( "fortress,""castle"), no less than its history (compare 2Ch 26:6; Isa 20:1; Neh 4:7, etc.) indicates its importance as a stronghold; it withstood for twenty-nine years the longest siege on record by the Egyptian king Psammetichus. Like Gaza, it was doomed by the Jewish prophets to desolation, and it was utterly destroyed by the Maccabees (1 Macc. 10:77-84; 11:4). It was, however, rebuilt by the Romans, and figures in Christian times as an episcopal city.

Askelon (see Jdg 1:18), the birthplace of Herod the Great, figures as an important town and seaport in the history of the Crusades, and very massive ruins still attest the ancient strength and grandeur of the place. It is situated about midway between Gaza and Ashdod.

Gath seems to have been first taken by David 1Ch 18:1. It is not named again in the book of Joshua. It was the town of Goliath 1Sa 17:4, and is mentioned in David’ s elegy over Saul as a leading Philistine city 2Sa 1:20. It was the nearest of the Philistine cities to Jerusalem, but both the name and the city have perished; its site is conjecturally placed (by Condor) at Tell es Safi.

Avites - See Deu 2:23 note.

Barnes: Jos 13:4

Read "on the south,"and connect the words with the verse preceding. They indicate the southern limit of the still unconquered territory in this neighborhood, as Jos 13:3 gives the northern one.

Mearah - The "cave"(see the margin) has been referred to "Mugar Jczzin"("cave of Jezzin"), between Tyre and Sidon, or to a district characterized by deep cave-like ravines near Sidon and Dan-Laish.

Barnes: Jos 13:5

Giblites - The people of Gebal ("Jebail", 22 miles north of Beyronut). They were "stone-squarers"1Ki 5:18 and (ship) "caulkers"Eze 27:9.

Barnes: Jos 13:6

The King James Version would exhibit the sense more clearly if the words from the beginning of Jos 13:2 to the words "the Sidonians"in this verse were placed in a parenthesis, and the order of the words before us changed thus: "I will drive them out."The "them"meaning the inhabitants of the "very much land to be possessed,"spoken of in Jos 13:1.

Barnes: Jos 13:8-33

The writer appends to the command of God Jos 13:1-7 a statement that the other two tribes and a half had already had their inheritance marked out for them by Moses in the land east of Jordan. The boundaries of this territory as a whole are first set forth Jos 13:8-14, and afterward the portions assigned within it to the two tribes and a half are severally described Josh. 13:15-33.

Jos 13:14

See Deu 18:1-5 and notes.

Jos 13:15-24

Inheritance of the tribe of Reuben. This territory was the most southerly of the trans-Jordanic possessions of Israel, and adjoined Moab, which lay only on the other side of the Arnon. Hence, the Reubenites became in after times much intermixed with the Moabites, who in fact eventually acquired much of the land, and several, if not all, of the cities here named as belonging to Reuben. This acquisition was probably assisted by the fact that the territory north of Arnon had formerly belonged to the Moabites, from whom it was wrested by the Amorites (see Num 21:27, etc. notes). It is not likely that the Amorite conquerors had completely extirpated the Moabite inhabitants. Hence, in the days when the Reubenites became engrossed in their pastoral pursuits, and probably not very long after the days of Joshua, the Moabites easily encroached on their inheritance, and in the end probably reoccupied nearly the whole of the ancient kingdom of Sihon (Compare Deu 33:6 note).

Jos 13:17-21

See the marginal references for some of these names. Heshbon, Kedemoth, and Mephaath became eventually Levitical cities.

Jos 13:21

Dukes of Sihon - Rather "vassals of Sihon,"probably those "dedicated"or "appointed"with a libation.

Jos 13:23

Jordan ... - i. e. the Jordan and its territory (compare similar expressions in Num 34:6; Deu 3:16). The portion of the tribe of Reuben at its northern extremity touched the Jordan; the main part of his inheritance lay on the east of the Dead Sea.

Jos 13:25

All the cities of Gilead - i. e. of Gilead in the narrower sense, included in the territory of Sihon, and distinct from Bashan Deu 3:10.

Half the land of the children of Ammon - i. e. that half of the Ammonite territory which had been conquered by the Amorites. This, after the overthrow of Sihon, the Israelites took for their own. The land which the Ammonites still held in the days of Moses, the Israelites were not permitted to attack.

Rabbah was a border fortress, the principal stronghold of the Ammonites Num 21:24, and the residence of their king. It was attacked and taken by Joab 2 Sam. 11; 12; 1Ch 20:1, but appears in later times again as an Ammonitish city Jer 49:3; Eze 25:5; Amo 1:13-15. In the third century B.C. it received from Ptolemy Philadelplus the name of Philadelphia, and was in later times the seat of a Christian bishop; but has now for many centuries been in ruins, remarkable for their grandeur and extent.

Jos 13:26

The border of Debir - Rather perhaps "the border of Lidbir,"which is regarded as identical with the Lo-debar of 2Sa 9:4; 2Sa 17:27, one of the towns from which provisions were brought to David at Mahanaim Gen 32:2.

Jos 13:29-33

On the conquest of Bashan, see especially Num 32:33, etc. and notes.

Poole: Jos 13:1

Thou art old therefore delay not to do the work which I have appointed and commanded thee to do.

To be possessed to be conquered, and so possessed by the people.

Poole: Jos 13:2

That yet remaineth unconquered by thee, and to be conquered by the Israelites, if they behave themselves aright.

Geshuri a people in the north-east of Canaan, of which see Deu 3:14 , as the Philistines are on the southwest.

Poole: Jos 13:3

Sihor a river, of which see Isa 23:3 Jer 2:18 .

Which is counted to the Canaanite i.e. which, though now possessed by the Philistines, who drove out the Canaanites, the old inhabitants of it, Deu 2:23 Amo 9:7 ; yet is a part of the land of Canaan, and therefore belongs to the Israelites.

The Avites or the Avims , as they are called, Deu 2:23 ; who though they were expelled out of their ancient seat, and most of them destroyed by the Caphtorims or Philistines, as is there said, yet many of them probably escaped, and planted themselves in some other place not very far from the former.

Poole: Jos 13:4

i.e. From those southern parts of the sea-coast now possessed by the Philistines, all the more northern parts of the sea-coast being yet inhabited by the Canaanites, almost as far as Sidon, as it here follows; for there is no mention made of any conquests of Joshua upon the sea-coast. The Canaanites, properly so called, are said to

dwell by the sea Num 13:29 , and these are here spoken of, though some of them dwelt in other parts of the land.

Mearah a strong place; it matters not whether it was a city, or an impregnable cave, which some writers mention to be in those parts.

Aphek not that of Judah, of which Jos 15:53 but another in the tribe of Asher, of which Jos 12:18 Jud 1:31 .

To the borders of the Amorites: the Amorites were a strong and very numerous people, and we find them dispersed in several parts, some within Jordan, and some without it; some in the south, and others in the north, of whom he speaks there.

Poole: Jos 13:5

The Gibites a people dwelling near Sidon in Gebal, of which see 1Ki 5:18 Eze 27:9 .

Poole: Jos 13:6

Them will I drive out from before the children of Israel presently after thy death, if the Israelites do not hinder it by their unbelief or wickedness.

Though they be now unconquered, yet divide them, partly, as a pledge to assure them of my help in conquering them after thy death; partly, to lay an obligation upon the Israelites to proceed in conquering work, and to bear witness against them in case they did not; and partly, as a wall of partition between them and the Canaanites, to prevent all agreements, contracts, and confederacies with them, to which God saw they began to incline.

Poole: Jos 13:8

With whom Heb. with him , i.e. with the half tribe of Manasseh; not that half which is expressed Jos 13:7 , as is evident from the thing; but the other half, which is sufficiently and necessarily understood, the relative being here put for the antecedent, understood, as it is, Num 7:89 Psa 114:2 Isa 8:21 Jon 1:3 .

As Moses the servant of the Lord gave them which Moses gave them by my command, and therefore do not thou disturb them in their possessions, but proceed to divide the other possessions to the rest.

Poole: Jos 13:9

The city that is in the midst of the river of which See Poole "Deu 3:16" , and See Poole "Jos 12:2" . Either this is the same city now mentioned, even Aroer, which is said to have been a double city, as the very name seems to import, whereof one part was on the bank of the river, and the other in the middle of it, whence we read of the cities of Aroer , Isa 17:2 ; or it is another city, possibly Ar , as it is elsewhere named.

Medeba and

Dibon two cities anciently belonging to the Moabites, and taken from them by the Amorites, Num 21:30 , and from them by the Israelites; and after the Israelites were gone into captivity, recovered by the first possessors the Moabites, as may seem from Isa 15:2 .

Poole: Jos 13:11

Maachathites whose land God had given to the Israelites without Jordan, though they had not yet used the gift of God, nor taken possession of it, as is noted, Jos 13:13 .

Poole: Jos 13:12

These did Moses smite not all now mentioned, as appears from Jos 13:13 , but Sihon and Og, and their people, and the generality of them, which he had now named, some of them being excepted.

Poole: Jos 13:13

This seems added by way of anticipation and reflection upon the present Israelites; implying, that although Moses did and might permit them to remain, both because the land which he had conquered was more than enough for the Israelitish possessors, and because being intent upon their passage over Jordan into the land of Canaan, he would not delay them, by searching their enemies out of all their corners; yet they were in fault, in not going on and perfecting the work which was begun by Moses, and carried on so far by Joshua.

Poole: Jos 13:14

He i.e. Moses, as is expressed Jos 13:33 , gave none inheritance, to wit, in the land beyond Jordan, where yet a considerable part of the Levites were to have their settled abode. This is mentioned as the reason both why Moses gave all that land to the Reubenites, and Gadites, and Manassites; and why Joshua should divide the land only into nine parts and a half, as was said, Jos 13:7 , because Levi was otherwise provided for

Sacrifices of the Lord made by fire which by a synecdoche are here put for all those sacrifices and oblations, including first-fruits and tithes, which were assigned to the Levites; and this passage is so oft repeated and urged, to prevent those calumnies and injuries which God foresaw the Levites were likely to meet with from the malice, envy, and covetousness of their brethren; and to oblige all the other tribes to a cheerful and conscionable giving to the Levites their dues, to which they had as good a right and title as they had to their several possessions.

Poole: Jos 13:15

Dividing the inheritance into as many parts as they had families; but this is only spoken of the greater families; for the lesser divisions or distributions to the several small families was done by inferior officers, according to the rules which Moses gave them.

Poole: Jos 13:16

The city that is in the midst of the river of which see Deu 3:16 Jos 12:2 .

Poole: Jos 13:17

Heshbon: this city and Dibon and Ataroth were upon the borders of Reuben and Gad, and therefore sometimes are ascribed to Reuben, as here, and Num 32:37 , sometimes to Gad, as Num 32:34 1Ch 6:80,81 , by whom Heshbon, is said to be given to the Levites, Jos 21:39 . Possibly it and the rest were jointly inhabited by both tribes, as Jerusalem was by Jews and Benjamites.

Bamoth-baal of which Num 21:28 . Beth-baal-meon ; called Beth-meon , Jer 48:23 , and Baal-meon , Eze 25:9 , part of the name being cut off, as is usual with the Hebrews.

Poole: Jos 13:19

In the mountain bordering upon that valley, which then was famous among the Israelites, whether that where Moses was buried, which was near to the place here following, Beth-peor, Deu 34:1,6 , or some other. And this clause is thought to belong to all the cities now mentioned.

Poole: Jos 13:21

The cities of the plain opposed to the foregoing cities of the mountain of the valley .

All the kingdom of Sihon a synecdochical expression, for a great part of it; in which sense we read of all Judea , and all the region round about Jordan , Mat 3:5 , and all Galilee , Mat 4:23 , and many others. Or, which all were the kingdoms of Sihon , i.e. belonged to his kingdom. The Hebrew conjunction and is oft put for the relative particle which , as Jud 2:21 Pro 19:1 Ecc 6:12 .

With the princes of Midian not in the same time or battle, as appears by comparing Num 21:23,24 , with Num 31:8 , but in the same manner. And they are here mentioned, partly because they were slain not long after, and upon the same occasion, even their enmity against Israel; and partly because of their relation and subjection to Sihon, as it here follows.

Dukes of Sihon

Quest. How could they be so, when they were kings of Midian? Num 31:8 .

Answ There were divers petty kings in those parts, which were subject to greater kings; and such these were, but are here called dukes or princes of Sihon, because they were subject and tributaries to him, and therefore did one way or other assist Sihon in this war, though they were not killed at this time. It is probable, that when Sihon destroyed those Moabites which dwelt in these parts, he frighted the rest of them, and with them their neighbours and confederates the Midianites, into some kind of homage or tribute, which they were willing to pay to him.

Dwelling in, the country , Heb. inhabiting that land , namely,

Midian , last mentioned; whereby he signifies, that though they were subject to Sihon, yet they did not dwell in his land, but in another.

Poole: Jos 13:22

The soothsayer so he was in truth, though a prophet 2Pe 2:16in title and profession. See Num 24:25 .

Poole: Jos 13:23

And the border thereof, i.e. those cities or places which bordered upon Jordan. Compare Num 34:6 .

Haydock: Jos 13:1

Age. Josue was now 100 years old. He lived ten more, (Calmet) having governed the people in all 17. (Haydock) ---

During the first seven years, he had performed all that could be expected from an able general, and he probably designed to conquer the whole country before he divided it. But God, who chose to leave some of the ancient inhabitants in the country, to try the fidelity of his people, &c., ordered him to proceed to the distribution, that the different tribes might take care to exterminate those idolaters, who might be found in their territory. ---

Lot. Hebrew, "to be possessed." Only the country east of the Jordan was yet divided.

Haydock: Jos 13:2

Galilee. As Josue had been making such conquests in that part lately, some would translate Geliloth, "the confines" of the Philistines, in which sense it seems to be taken, chap. xviii. 18., and xxii. 10. (Calmet) ---

Bonfrere suspects that St. Jerome wrote Galila. ---

Gessuri, either near Mount Hermon, (Menochius) or bordering upon Arabia, 1 Kings xv., and xxvii. 10.

Haydock: Jos 13:3

Egypt. Hebrew, "from the Shicor, (or Sichor ) which is on the face, (or over-against) Egypt." Jeremias (ii. 18,) informs us that this river was in Egypt which is not true of the torrent of Rhinocorure; which the Septuagint and many commentators, understand in this place to be the boundary fixed for the promised land. Strabo, &c., attribute that torrent to Phœnicia; which they extend as far as Pelusium. St. Jerome (in Amos vi.) seems dubious whether the branch of the Nile passes by that city, or the aforesaid torrent be meant. David collected all his forces from the Sichor, or the torrent of Egypt, to the entrance of Emath, 1 Paralipomenon xiii. 5. Epiphanes constituted Lysanias governor of all the countries between the Euphrates and the river of Egypt, (2 Machabees iii. 32,) and he undoubtedly had extended his conquests as far as the Nile. Though the country beyond Gaza be now mostly barren, and therefore little inhabited or noticed, yet the Israelites were entitled to assert their right to it, as they seem to have done by taking possession of Gosen, chap. x. 41. Some parts were formerly well peopled, 1 Kings xxvii. 8. It is not unusual for the Nile, and other great rivers, to be styled torrents. The Hebrew nel, is often applied to rivers, Ecclesiastes i. 7. The troubled state in which the waters of the Nile generally appear, is very remarkable, as their taste is most excellent. The natives have discovered a method of rendering them clear, by the mixture of almond powder. The names of this river bear some relation to the Hebrew term which is here used. It was formerly called Sirius. The Ethiopians style it Schichri. Another name was Melas, or Egyptus, denoting "blackness." The people of the country idolized this river, because it supplied the want of rain. (Tibul, i. 8.) (Calmet) ---

Accaron, the most northern city of the Philistian principalities, (Haydock) attributed to Juda or Dan, though neither held it for any length of time. Beelzebub was chiefly adored here, 4 Kings i. 2. ---

Lords, who seem to have been independent. They are styled Sornim, as the next in dignity to the king of Persia was a Surena. (Marcellin. 24.) The Philistines took this country from the Chanaanites, or Eveans, (Calmet) who are a different people from the Hevites. (Bochart)

Haydock: Jos 13:4

Chanaan. From the south to Sidon was yet undivided, and thence eastward, (Haydock) to Apheca of Syria, were was the capital of the kings of that country, and a famous temple of Venus, 3 Kings xx. 26. (Sozom. i. 58.) ---

Amorrhite, or perhaps Aramean, (Calmet) though we may understand that all the country of the Amorrhite on the south, as well as the northern parts of Chanaan, were to be divided, (Haydock) as far as Emesa. ---

Will, &c., provided the Israelites observe their part of the covenant. (Calmet)

Haydock: Jos 13:8

With whom. That is, with the other half of that same tribe.

Haydock: Jos 13:9

Aroer, and part of the town of Dibon, belonged to Gad, Numbers xxxii. 34.

Haydock: Jos 13:13

Day. The Israelites were satisfied with what they had already conquered. (Menochius) ---

But herein they deserved blame, as they were ordered to reduce them entirely, and never suffer them to continue their idolatrous practices in the country which God had chosen for his people. (Haydock)

Haydock: Jos 13:14

Victims. Hebrew, "the sacrifices of the Lord made by fire."

Haydock: Jos 13:18

Mephaath, near the desert, where the Romans afterwards kept a garrison. It was given to the Levites, but was seized by the Moabites after the reign of David. (Calmet)

Haydock: Jos 13:21

The princes of Madian. It appears from hence that these were subjects of king Sehon: they are said to have been slain with him, that is, about the same time, but not in the same battle. (Challoner) ---

After the death of their sovereign, they looked upon themselves as independent. They had reigned before as viceroys of Sehon, being natives of the country, and not come from some other part, like the Amorrhites. (Calmet)

Haydock: Jos 13:22

Slain. Septuagint, "they slew Balaam....with the sword in the moment," Numbers xxii. 5., and xxxi. 8. (Haydock)

Gill: Jos 13:1

Now Joshua was old, and stricken in years,.... How old he was cannot be said precisely, but it is very probable he was now about an hundred years of age, for he lived to be an hundred ten; and the land of Canaan was seven years in dividing, as the Jews generally say, and it seems as if he did not live long after that:

and the Lord said unto him: either spoke to him out of the tabernacle, or appeared to him in a dream or vision:

thou art old, and stricken in years, and there remaineth yet very much land to be possessed: that is, very much of the land of Canaan, which God had promised to Abraham, yet remained unconquered by Joshua, and unpossessed by the children of Israel; and the old age of Joshua is observed, to intimate to him that through it, and the infirmities of it, he was unable to go out to war, and to finish this work, which must be left to be done by others hereafter; and that he should with all expedition set about another work he was capable of doing, before he died, which was the division of the land among the tribes of Israel.

Gill: Jos 13:2

This is the land that yet remaineth,.... Unconquered and not enjoyed, namely, what is after described; and this account is given for Joshua's information, that he might know what to divide, and for the people of Israel's sake, that they might know what they had a right to a claim upon; what they should endeavour to possess themselves of, and what the Lord would deliver into their hands, provided they were obedient to his will, for, because they were not, hence many of these places never came into their possession, though divided to them by lot:

all the borders of the Philistines; whose country bordered and lay upon the shores of the Mediterranean sea, in the southwest of the land of Canaan:

and all Geshuri; the principal city belonging to it is said to be in Syria, 2Sa 15:8; and had a king over it in the times of David, 2Sa 3:3; and seems never to have come into the hands of the Israelites.

Gill: Jos 13:3

From Sihor, which is before Egypt,.... Which Jarchi and Kimchi interpret of the river Nile, and so that river is called, Jer 2:18; it seems to have this name from the waters of it being black and turbid; and hence it was called by the Greeks "Melas"; and by the Latins "Melo"; though it is thought, that not properly the river itself is here meant, which did not reach to the borders of Palestine, but a branch of it, a rivulet from it, for so a traveller ^a writes,"in a journey of about five days from Gaza towards Egypt, the hithermost arm of the Nile is received by the sea, and is commonly called Carabus?"

even unto the borders of Ekron northward: that is, from the southwest of Palestine, near to which was the river Nile, to the northern part of it, where stood the principality of Ekron, one of the five which belonged to the Philistines:

which is counted to the Canaanite; which was reckoned as belonging to the posterity of Canaan, though the Philistines got possession of it, who descended from Mizraim; and indeed it was only accounted as belonging to Canaan and his sons; of right, and according to the grant of God, it belonged to the seed of Abraham:

five lords of the Philistines; who had not kings, as other countries and cities in the land of Canaan had, and their cities were called lordships, principalities, and not kingdoms, and are as follow:

the Gazathites, and the Ashdothites, the Eshkalonites, the Gittites,

and the Ekronites: so called from Gaza, Ashdod, Ashkelon, Gath, and Ekron, the cities they were in possession of:

also the Avites; it is not certain whether these were a distinct principality from the other five, or a people dispersed among them; which seems most likely, since those were the original inhabitants, but were driven out or destroyed by the Philistines, though it seems some remained and dwelt among them; see Deu 2:23.

Gill: Jos 13:4

From the south, all the land of the Canaanites,.... That is, of those Canaanites who were particularly so called, in distinction from those of the other nations or tribes, and who dwelt in several parts of the land, some in the east and others in the west, see Jos 11:3; and, as it seems here, some in the south: now on the side of the south, as Kimchi interprets it, all the land of the Canaanites was left, that is, remained unconquered and not possessed:

and Mearah that is beside the Sidonians; the inhabitants of Sidon, and parts adjacent: what this place was, which belonged to the Sidonians, for so it may better be rendered, is not certain; some take it to be a cave belonging to them: Sandys ^b speaks of a number of caves cut out of the rock in those parts, called the caves of the Sidonians, and afterwards the caves of Tyre; so it is interpreted by the Targum, and in the Syriac and Arabic versions others take it to be the river Magoras, Pliny ^c makes mention of as on the borders of Lebanon near Zidon and Berytus: mention is made of the waters of Mearah along with the waters of Tiberias in Jewish writings ^d; but rather something of more importance than a cave or a river is meant; most likely a tract of land near Sidon, and which belonged to it, and reached

unto Aphek, to the borders of the Amorites; of this place; see Gill on Jos 12:18.

Gill: Jos 13:5

And the land of the Giblites,.... This was another country that remained unconquered; the Greeks call it Byblus, and near to which Pliny ^e speaks of a place called Gabale, and is now called Gibyle; it is ^f said to be"pleasantly situated by the seaside, and at present it contains but a little extent of ground, but yet more than enough for the small number of its inhabitants:''it was in greater splendour, and its inhabitants of more fame, in the times of Ezekiel, Eze 27:9,

and all Lebanon toward the sunrising; or east of the land; all that inhabited that mountain remained unconquered, though the conquest was carried as far as the borders thereof:

from Baalgad, under Mount Hermon; of which see Jos 11:17;

unto the entering into Hamath: which was the north border of the land; see Num 34:8.

Gill: Jos 13:6

All the inhabitants of the hill country,.... Not in Judea, but in and about Lebanon, as follows:

from Lebanon unto Misrephothmaim; of which see Jos 11:8,

and all the Sidonians; the inhabitants of the ancient city of Sidon, and the villages and lands belonging to it: these remained unconquered, and never were possessed by the Israelites:

them will I drive out from before the children of Israel: which, though it may have a special respect unto the Sidonians, with whom the clause is closely connected, yet may include all the above lands unconquered, out of which, as well as Sidon, the Lord promises to drive the inhabitants, to make way for the children of Israel; that is, on condition of their obedience, for it appears that not only the Sidonians, but many others, even the chief, and most of those mentioned, were never possessed by them:

only divide thou it by lot unto the Israelites for an inheritance; that is, the whole land, as Abarbinel rightly remarks, both what was subdued and what was not; that was the business, and all the business, Joshua had now to do; he was not to be employed in making any further conquests, but leave them to others, and apply himself to the division of the land, by lot, to the tribes that as yet had no portion assigned them:

as I have commanded thee; now, at this time.

Gill: Jos 13:7

Now therefore divide this land for an inheritance,.... Having the command and authority of God for it, he was to set about it at once, with all diligence and application:

unto the nine tribes: of Judah, Simeon, Benjamin, Dan, Ephraim, Zebulun, Issachar, Asher, and Naphtali, in which order they are placed, when the Lord gave to Moses the names of the men that should divide the land under Eleazar and Joshua, Num 34:16,

and the half tribe of Manasseh; that half which had no inheritance on the other side Jordan, and for which a prince of the children of Joseph was appointed to divide, Num 34:23.

Gill: Jos 13:8

With whom the Reubenites and the Gadites have received their inheritance,.... That is, along with the half tribe of Manasseh, but not with that half of it before mentioned, who was to haven division of a part with the nine tribes, but with the other half of the tribe settled beyond Jordan; with them the tribes of Reuben and Gad had received their portion at their own request, and so were to have no share in the present distribution:

which Moses gave them beyond Jordan eastward; at their desire, Num 32:1, and upon certain conditions to be performed by them, Num 32:20,

even as Moses the servant of the Lord gave them; this character of Moses, as the "servant of the Lord", seems to be observed to show that he gave the said tribes their inheritance: according to the will of God, and in obedience to it: here end the words of the Lord to Joshua, and next follows an account of the land given to the two tribes and a half described by the writer of this book.

Gill: Jos 13:9

From Aroer, that is on the bank of the river Arnon,.... A city belonging to Moab, from whence the description begins, the river Arnon, on which it was situated, being the border between Moab and the Amorites, Num 21:13,

and the city that is in the midst of the river; or "even the city"; meaning the same city of Aroer, it lying both on the bank of it, and in the middle of it, or it was a double city, as may seem from Isa 17:2; and so differently situated at that river:

and all the plains of Medeba unto Dibon; of these two places, see Num 21:30; between them lay a plain, which some take to be the plain of Moab; but it rather seems to be a plain that was between these two places, and, according to Jos 13:17, Dibon itself was in a plain.

Gill: Jos 13:10

And all the cities of Sihon king of the Amorites, which reigned in Heshbon,.... A city he took from the Moabites, and made it his royal seat, Num 21:26,

unto the border of the children of Ammon; which was the river Jabbok, Deu 3:16.

Gill: Jos 13:11

And Gilead,.... The land of Gilead, which was part of the kingdom of Og, half of which was given to Reuben, and the other half to Gad:

and the border of the Geshurites and Maachathites; of which see Deu 3:14,

and all Mount Hermon; called also Sirion, Shenir, and Sion, Deu 3:9,

and all Bashan unto Salcah; another part of the dominions of Og, Deu 3:10.

Gill: Jos 13:12

All the kingdom of Og in Bashan, who reigned in Ashtaroth and in Edrei,.... See Gill on Jos 12:4,

who remained of the remnant of the giants; was descended from those that remained in Ashtaroth, after the rest were cut off by Chedorlaomer, Gen 14:5; called there the Rephaim, as here:

for these did Moses smite, and cast them out: that is, not only the giants, but the inhabitants of the above kingdom, the greatest part of them; for the Geshurites and the Maachathites are excepted in Jos 13:13.

Gill: Jos 13:13

Nevertheless, the children of Israel expelled not the Geshurites, nor the Maachathites,.... Neither in the times of Moses, nor in the times of Joshua:

but the Geshurites and the Maachathites dwell among the Israelites until this day: in full possession of their cities unmolested; yea, in later times they became separate and distinct kingdoms; for we read both of the king of Geshur, and of the king of Maachah, 2Sa 3:3.

Gill: Jos 13:14

Only unto the tribe of Levi he gave none inheritance,.... Neither the Lord, nor Moses by his order, nor did he appoint any inheritance for them, either beyond Jordan, or on this side it, for the Lord was to be their inheritance, Num 18:20;

the sacrifices of the Lord God of Israel made by fire are their inheritance, as he said unto them; Deu 18:1; and which are put for the whole of what was granted to them for their subsistence, as tithes, firstfruits, &c.

Gill: Jos 13:15

And Moses gave unto the tribe of the children of Reuben inheritance according to their families. According to the number of them, and sufficient for them.

Gill: Jos 13:16

And their coast was from Aroer that is on the bank of the river Arnon,.... As the country of Sihon is described, Jos 13:9; from whence it appears that it was his country which was given to Reuben, though not all of it:

and the city that is in the midst of the river; See Gill on Jos 13:9,

and all the plain by Medeba; which reached unto Dibon, Jos 13:9.

Gill: Jos 13:17

Heshbon, and all her cities that are in the plain,.... Which was by Medeba, and reached to Dibon:

Dibon, and Bamothbaal, and Bethbaalmeon; Dibon was rebuilt by Gad, though it belonged to Reuben, and perhaps was inhabited by both, being on the borders of each; and Bamothbaal signifies the high places of Baal; see Num 22:41; perhaps this is the same with Bamoth in the valley, Num 21:20; and Bethbaalmeon is the same with Baalmeon in Num 32:38; where it is highly probable was a temple of Baal, since both "beth" signifies an house, and "meon" an habitation.

Gill: Jos 13:18

And Jahazah,.... Called Jahaz, Num 21:23, where the battle was fought between Sihon and Israel:

and Kedemoth; near to which was a wilderness, which took its name from it, from whence Moses sent messengers with words of peace to Sihon, Deu 2:26,

and Mephaath; thought to be the Maipha of Ptolemy ^f; here Jerom says ^g, in his time was a garrison of Roman soldiers, because of the desert that was near. It was a city, with its suburbs, given to the Levites, as were the two preceding, Jos 21:36; Adrichomius ^h takes it to be the same with Malle, which, Josephus says, ⁱ was called the city of the strangers.

Gill: Jos 13:19

And Kirjathaim,.... Of which See Gill on Num 32:37,

and Sibmah; of which See Gill on Num 32:3 and See Gill on Num 32:38,

and Zarethshahar, in the mount of the valley; which was built on one of the mountains that looked over the valley of Moab, as did Nebo, Pisgah, Abarim; perhaps it is the same place Josephus ^k calls Zara, to which he joins the valley of the Cilicians, and mentions it along with Heshbon, Medeba, and other cities of Moab; according to Adrichomius ^l, it was in the mount of the valley of Bethpeor, which next follows.

Gill: Jos 13:20

And Bethpeor,.... So called from Peor, the idol of the Moabites, and where very likely there had been a temple built to the honour of it; over against this place was a valley, where Israel abode some time, Deu 3:29,

and Ashdodpisgah; of which see Deu 3:17,

and Bethjeshimoth; of which see Num 33:49.

Gill: Jos 13:21

And all the cities of the plain,.... In the champaign country, as well as those in the mountainous part:

and all the kingdom of Sihon; or, as Masius renders the words, "which all had been the kingdom of Sihon"; for the whole kingdom of Sihon was not given to Reuben, only a part of it, and the rest to Gad, as in Jos 13:27,

king of the Amorites, which reigned in Heshbon; as in Jos 13:10,

whom Moses smote with the princes of Midian, Evi, and Rekem, and Zur,

and Hur, and Reba; not at the same time that Sihon was smitten by him, but afterwards in a war with Midian, Num 31:8; where their names are given as here; and there they are called kings of Midian, petty kings, and, as it seems by what follows, were subject to Sihon, and therefore are here mentioned:

which were dukes of Sihon dwelling in the country; for Midian, as Kimchi supposes, and not without reason, was under the government of Sihon, and these were his nobles, though they dwelt in the land of Midian.

Gill: Jos 13:22

Balaam also, the son of Beor the soothsayer, did the children of Israel slay with the sword,.... At the same time that the princes of Midian were slain, and which is also observed; see Gill on Num 31:8. Kimchi supposes that he returned to Midian, on hearing that the counsel he gave to them, to ensnare Israel with their daughters, had taken effect, in order to receive his wages, and so received his righteous doom and just reward; it is commonly said by the Jews ^m, that he was slain by Phinehas:

among them that were slain by them; among the above princes, and the common soldiers, of which there was a great slaughter; even all the males of Midian were slain, Num 31:7.

Gill: Jos 13:23

And the border of the children of Reuben was Jordan, and the border thereof,.... As their border eastward was Aroer on the river Arnon, so their border westward was the river Jordan:

this was the inheritance of the children of Reuben, after their families, the cities and the villages thereof; which Moses gave them on the other side Jordan; and next follow an account of the inheritance of the tribe of Gad in those parts.

Gill: Jos 13:24

And Moses gave inheritance unto the tribe of Gad,.... On the other side Jordan, as he did to Reuben:

even unto the children of Gad, according to their families: according to the number and largeness of them, dividing to each their part and portion.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 13:1

¹ tn Heb “was old, coming into the days.” This expression, referring to advancing in years, also occurs in the following clause.

NET Notes: Jos 13:3

¹ tn Heb “the Shihor”; the word “River” is not in the Hebrew text, but has been supplied to clarify the meaning.

² tn Heb “in front of.”

³ tn Heb “it is reckoned to the Canaanites.”

⁴ tn Heb “the five lords of the Philistines, the Gazaite, the Ashdodite, the Ashkelonite, the Gathite, and the Ekronite, and the Avvites.”

NET Notes: Jos 13:4

¹ tn Or “from Teman.” The phrase is especially problematic if taken with what follows, as the traditional verse division suggests. For further discussion see T. C. Butler, Joshua (WBC), 146.

² tn Heb “all the land of the Canaanites.”

³ tc The reading “Arah” assumes a slight emendation of the Hebrew vowel pointing. The MT reads, “and a cave,” or “and Mearah” (if one understands the word as a proper noun).

⁴ tn Heb “which belongs to the Sidonians.”

map For location see Map1 A1; JP3 F3; JP4 F3.

NET Notes: Jos 13:5

¹ tn Heb “and the land of the Gebalites.”

² tn Or “the entrance to Hamath.” Most modern translations take the phrase “Lebo Hamath” to be a proper name, but often provide a note with the alternative, where “Hamath” is the proper name and לְבוֹא (lÿvo’) is taken to mean “entrance to.”

NET Notes: Jos 13:6

¹ tn The meaning of the Hebrew name “Misrephoth Maim” is perhaps “lime-kilns by the water” (see HALOT 2:641).

² tn Heb “only you, assign it by lots to Israel as an inheritance as I commanded you.”

NET Notes: Jos 13:7

¹ tn Heb “now apportion this land as an inheritance.”

NET Notes: Jos 13:8

¹ tn The MT reads “with him,” which is problematic, since the reference would be to the other half of the tribe of Manasseh (not the half mentioned in v. 7).

² tn Heb “received their inheritance, which Moses had assigned to them beyond the Jordan.”

NET Notes: Jos 13:9

¹ tn The words “their territory started” are supplied in the translation for clarification.

NET Notes: Jos 13:11

¹ tn The words “their territory also included” are supplied in the translation for clarification.

NET Notes: Jos 13:12

¹ tn Heb “from the remnant of the Rephaites.”

sn The Rephaites were apparently an extremely tall ethnic group. See Deut 2:10-11, 20; 3:11.

² tn Or “dispossessed them.”

NET Notes: Jos 13:13

¹ tn Or “dispossess.”

NET Notes: Jos 13:14

¹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

² tn Heb “did not assign an inheritance.”

³ tn That is, “their source of food and life.”

⁴ tn Or “offerings made by fire.”

⁵ tn Or “promised” (Heb “spoke”).

sn For the background of this observation, see Deut 18:1-2.

NET Notes: Jos 13:15

¹ tn Heb “assigned to the sons of Reuben.”

NET Notes: Jos 13:16

¹ tn Heb “their territory was from.”

NET Notes: Jos 13:21

¹ tn The words “it encompassed” are supplied in the translation for clarification.

² tn Heb “princes of Sihon, inhabitants of the land.”

NET Notes: Jos 13:22

¹ tn Or “diviner.”

² tn Heb “Balaam son of Beor, the omen-reader, the Israelites killed with the sword, along with their slain ones.”

NET Notes: Jos 13:23

¹ tn Heb “This is the inheritance of the sons of Reuben by their clans, the cities and their towns.”

NET Notes: Jos 13:24

¹ tn Heb “assigned to the tribe of Gad, to the sons of Gad.”

Geneva Bible: Jos 13:1

Now Joshua was old [and] ^{( a )} stricken in years; and the LORD said unto him, Thou art old [and] stricken in years, and there remaineth yet very much land to be ^{( b )} possessed.

^{( a )} Being almost a hundred and ten years old.

^{( b )} After the enemies are overcome.

Geneva Bible: Jos 13:6

All the inhabitants of the hill country from Lebanon unto ^{( c )} Misrephothmaim, [and] all the Sidonians, them will I drive out from before the children of Israel: only divide thou it by lot unto the Israelites for an inheritance, as I have commanded thee.

^{( c )} Read (Jos 11:8).

Geneva Bible: Jos 13:13

Nevertheless the children of Israel ^{( d )} expelled not the Geshurites, nor the Maachathites: but the Geshurites and the Maachathites dwell among the Israelites until this day.

^{( d )} Because they had not destroyed all as God had commanded they that remainder were snares and pricks to hurt them, (Num 33:35; Jos 23:13; Jdg 2:3).

Geneva Bible: Jos 13:14

Only unto the tribe of Levi he gave none inheritance; the sacrifices of the LORD God of Israel made by fire [are] ^{( e )} their inheritance, as he said unto them.

^{( e )} Levi will live by the sacrifices, (Num 18:21).

Geneva Bible: Jos 13:22

^{( f )} Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among them that were slain by them.

^{( f )} So that both they who obeyed wicked counsel and the wicked counsellor perished by the just judgment of God.

Commentary -- Verse Range Notes

TSK Synopsis: Jos 13:1-33

1 The bounds of the land not yet conquered.

8 The inheritance of the two tribes and half.

14 The Lord and his sacrifices are the inheritance of Levi.

15 The bounds of the inheritance of Reuben.

22 Balaam slain.

24 The bounds of the inheritance of Gad;

29 and of the half tribe of Manasseh.

Maclaren: Jos 13:1-6

Joshua 13:1-6

Joshua was now a very old man and had occupied seven years in the conquest. His work was over, and now he had only to take steps to secure the completion by others of the triumph which he would never see. Tills incident has many applications to the work of the Church in the world, but not less important ones to individual progress, and we consider these mainly now.

I. The Clear Recognition Of Present Imperfection.

That is essential in all regions. Not as though'; the higher up, the more clearly we see the summit. The ideal grows loftier, as partially realized. The mountain seems comparatively low and easy till we begin to climb. We should be continually driven by a sense of our incompleteness, and drawn by the fair vision of unattained possibilities. In all regions, to be satisfied with the attained is to cease to grow.

This is eminently so in the Christian life, with its goal of absolute completeness.

How blessed this dissatisfaction is! It keeps life fresh: it is the secret of perpetual youth.

Joshua's work was incomplete, as every man's must be. We each have our limitations, the defects of our qualities, the barriers of our environment, the brevity of our day of toil, and we have to be content to carry the fiery cross a little way and then to give it up to other hands. There is only One who could say,' It is done.' Let us see that we do our own fragment.

II. The Confident Reckoning On Complete Possession.

Joshua's conquest was very partial. He subdued part of the central mountain nucleus, but the low-lying stretch of country on the coast, Philistia and the maritime plain up to Tyre and Sidon and other outlying districts, remained unsubdued. Yet the whole land was now to be allotted out to the tribes. That allotment must have strengthened faith in their ultimate possession, and encouraged effort to make the ideal a reality, and to appropriate as their own in fact what was already theirs in God's purpose. So a great part of Christian duty, and a great secret of Christian progress, is to familiarize ourselves with the hope of complete victory. We should acquire the habit of contemplating as certainly meant by God to be ours, complete conformity to Christ's character, complete appropriation of Christ's gifts. God bade Jeremiah buy a field that was in Anathoth' at the time an invading army held the land. A Roman paid down money for the ground on which the besiegers of Rome were encamped. It does not become Christians to be less confident of victory. But we have to take heed that our confidence is grounded on the right foundation. God's commandment to Joshua to allot the land, even while the formidable foes enumerated in the context held it firmly, was based on the assurance (Joshua 13:6): Them will I drive out before the children of Israel.' Confidence based on self is presumption, and will end in defeat; confidence based on God will brace to noble effort, which is all the more vigorous and will surely lead to victory, because it distrusts self.

III. The Vigorous Effort Animated By Both The Preceding.

How the habit of thinking the unconquered land theirs would encourage Israel. Efforts without hope are feeble; hope without effort is fallacious.

Israel's history is significant. The land was never actually all conquered. God's promises are all conditional, and if we do not work, or if we work in any other spirit than in faith, we shall not win our allotted part in the inheritance of the saints in light.' It is possible to lose thy crown.' Work out your own salvation.' Trust in the Lord and do good, so shalt thou dwell in the land.'

MHCC: Jos 13:1-6

At this chapter begins the account of the dividing of the land of Canaan among the tribes of Israel by lot; a narrative showing the performance of the promise made to the fathers, that this land should be given to the seed of Jacob. We are not to pass over these chapters of hard names as useless. Where God has a mouth to speak, and a hand to write, we should find an ear to hear, and an eye to read; and may God give us a heart to profit! Joshua is supposed to have been about one hundred years old at this time. It is good for those who are old and stricken in years to be put in remembrance of their being so. God considers the frame of his people, and would not have them burdened with work above their strength. And all people, especially old people, should set to do that quickly which must be done before they die, lest death prevent them, Ecc 9:10. God promise that he would make the Israelites masters of all the countries yet unsubdued, through Joshua was old, and not able to do it; old, and not likely to live to see it done. Whatever becomes of us, and however we may be laid aside as despised, broken vessels, God will do his own work in his own time. We must work out our salvation, then God will work in us, and work with us; we must resist our spiritual enemies, then God will tread them under our feet; we must go forth to our Christian work and warfare, then God will go forth before us.

MHCC: Jos 13:7-33

The land must be divided among the tribes. It is the will of God that every man should know his own, and not take that which is another's. The world must be governed, not by force, but right. Wherever our habitation is placed, and in whatever honest way our portion is assigned, we should consider them as allotted of God; we should be thankful for, and use them as such, while every prudent method should be used to prevent disputes about property, both at present and in future. Joshua must be herein a type of Christ, who has not only conquered the gates of hell for us, but has opened to us the gates of heaven, and having purchased the eternal inheritance for all believers, will put them in possession of it. Here is a general description of the country given to the two tribes and a half, by Moses. Israel must know their own, and keep to it; and may not, under pretence of their being God's peculiar people, encroach on their neighbours. Twice in this chapter it is noticed, that to the tribe of Levi Moses gave no inheritance: see Num 18:20. Their maintenance must be brought out of all the tribes. The ministers of the Lord should show themselves indifferent about worldly interests, and the people should take care they want nothing suitable. And happy are those who have the Lord God of Israel for their inheritance, though little of this world falls to their lot. His providences will supply their wants, his consolations will support their souls, till they gain heavenly joy and everlasting pleasures.

Matthew Henry: Jos 13:1-6

Here, I. God puts Joshua in mind of his old age, v. 1. 1. It is said that Joshua was old and stricken in years, and he and Caleb were at this time the only old men among the thousands of Israel, none except them of all those who were numbered at Mount Sinai being now alive. He had been a man of war from his youth (Exo 17:10); but now he yielded to the infirmities of age, with which it is in vain for the stoutest to think of contesting. It should seem Joshua had not the same strength and vigour in his old age that Moses had; all that come to old age do not find it alike good; generally, the days of old age are evil days, and such as there is no pleasure in, nor expectation of service from. 2. God takes notice of it to him: God said to him, Thou art old. Note, It is good for those who are old and stricken in years to be put in remembrance of their being so. Some have gray hairs here and there upon them, and perceive it not (Hos 7:9); they do not care to think of it, and therefore need to be told of it, that they may be quickened to do the work of life, and make preparation for death, which is coming towards them apace. But God mentions Joshua's age and growing infirmities, (1.) As a reason why he should now lay by the thoughts of pursuing the war; he cannot expect to see an end of it quickly, for there remained much land, more perhaps than he thought, to be possessed, in several parts remote from each other: and it was not fit that at his age he should be put upon the fatigue of renewing the war, and carrying it to such distant places; no, it was enough for him that he had reduced the body of the country. "Let him be gathered to rest with honour and the thanks of his people for the good services he had done them, and let the conquering of the skirts of the country be left for those that shall come after."As he had entered into the labours of Moses, so let others enter into his, and bring forth the top-stone, the doing of which was reserved for David long after. Observe, God considers the frame of his people, and would not have them burdened with work above their strength. It cannot be expected that old people should do as they have done for God and their country. (2.) As a reason why he should speedily apply himself to the dividing of that which he had conquered. That work must be done, and done quickly; it was necessary that he should preside in the doing of it, and therefore, he being old and stricken in years, and not likely to continue long, let him make this his concluding piece of service to God and Israel. All people, but especially old people, should set themselves to do that quickly which must be done before they die, lest death prevent them, Ecc 9:10.

II. He gives him a particular account of the land that yet remained unconquered, which was intended for Israel, and which, in due time, they should be masters of if they did not put a bar in their own door. Divers places are here mentioned, some in the south, as the country of the Philistines, governed by five lords, and the land that lay towards Egypt (Jos 13:2, Jos 13:3), some westward, as that which lay towards the Sidonians (Jos 13:4), some eastward, as all Lebanon (Jos 13:5), some towards the north, as that in the entering in of Hamath, Jos 13:5. Joshua is told this, and he made the people acquainted with it, 1. That they might be the more affected with God's goodness to them in giving them this good land, and might thereby be engaged to love and serve him; for, if this which they had was too little, God would moreover give them such and such things, 2Sa 12:8. 2. That they might not be tempted to make any league, or contract any dangerous familiarity with these their neighbours so as to learn their way, but might rather be jealous of them, as a people that kept them from their right and that they had just cause of quarrel with. 3. That they might keep themselves in a posture for war, and not think of putting off the harness so long as there remained any land to be possessed. Nor must we lay aside our spiritual armour, nor be off our watch, till our victory be completed in the kingdom of glory.

III. He promises that he would make the Israelites masters of all those countries that were yet unsubdued, though Joshua was old and not able to do it, old and not likely to live to see it done. Whatever becomes of us, and however we may be laid aside as despised broken vessels, God will do his own work in his own time (Jos 13:6): I will drive them out. The original is emphatic: " It is I that will do it, I that can do it when thou are dead and gone, and will do it if Israel be not wanting to themselves.""I will do it by my Word,"so the Chaldee here, as in many other places, "by the eternal Word, the captain of the hosts of the Lord."This promise that he would drive them out from before the children of Israel plainly supposes it as the condition of the promise that the children of Israel must themselves attempt their extirpation, must go up against them, else they could not be said to be driven out before them; if afterwards Israel, through sloth, or cowardice, or affection to these idolaters, sit still and let them alone, they must blame themselves, and not God, if they be not driven out. We must work out our salvation, and then God will work in us and work with us; we must resist our spiritual enemies, and then God will tread them under our feet; we must go forth to our Christian work and warfare, and then God will go forth before us.

Matthew Henry: Jos 13:7-33

Here we have, I. Orders given to Joshua to assign to each tribe its portion of this land, including that which was yet unsubdued, which must be brought into the lot, in a believing confidence that it should be conquered when Israel was multiplied so as to have occasion for it (Jos 13:7): Now divide this land. Joshua thought all must be conquered before any must be divided. "No,"said, God, "there is as much conquered as will serve your turn for the present; divide this, and make your best of it, and wait for the remainder hereafter."Note, We must take the comfort of what we have, though we cannot compass all we would have. Observe,

1. The land must be divided among the several tribes, and they must not always live in common, as now they did. Which way soever a just property is acquired, it is the will of that God who has given the earth to the children of men that there should be such a thing, and that every man should know his own, and not invade that which is another's. The world must be governed, not by force, but right, by the law of equity, not of arms.

2. That it must be divided for an inheritance, though they got it by conquest. (1.) The promise of it came to them as an inheritance from their fathers; the land of promise pertained to the children of promise, who were thus beloved for their fathers' sakes, and in performance of the covenant with them. (2.) The possession of it was to be transmitted by them, as an inheritance to their children. Frequently, what is got by force is soon lost again; but Israel, having an incontestable title to this land by the divine grant, might see it hereby secured as an inheritance to their seed after them, and that God kept this mercy for thousands.

3. That Joshua must not divide it by his own will. Though he was a very wise, just, and good man, it must not be left to him to give what he pleased to each tribe; but he must do it by lot, which referred the matter wholly to God, and to his determination, for he it is that appoints the bounds of our habitation, and every man's judgment must proceed from him. But Joshua must preside in this affair, must manage this solemn appeal to Providence, and see that the lot was drawn fairly and without fraud, and that every tribe did acquiesce in it. The lot indeed causeth contention to cease, Pro 18:18. But, if upon this lot any controversy should arise, Joshua by his wisdom and authority must determine it, and prevent any ill consequences of it. Joshua must have the honour of dividing the land, (1.) Because he had undergone the fatigue of conquering it: and when, through his hand, each tribe received its allotment, they would thereby be made the more sensible of their obligations to him. And what a pleasure must it needs be to a man of such a public spirit as Joshua was to see the people that were so dear to him eating of the labour of his hands! (2.) That he might be herein a type of Christ, who has not only conquered for us the gates of hell, but has opened to us the gates of heaven, and, having purchased the eternal inheritance for all believers, will in due time put them all in possession of it.

II. An account is here given of the distribution of the land on the other side Jordan among the Reubenites, and Gadites, and half the tribe of Manasseh. Observe,

1. How this account is introduced. It comes in, (1.) As the reason why this land within Jordan must be divided only to the nine tribes and a half, because the other two and a half were already provided for. (2.) As a pattern to Joshua in the work he had now to do. He had seen Moses distribute that land, which would give him some aid in distributing this, and thence he might take his measure; only this was to be done by lot, but it should seem Moses did that himself, according to the wisdom given unto him. (3.) As an inducement to Joshua to hasten the dividing of this land, that the nine tribes and a half might not be kept any longer than was necessary out of their possession, since their brethren of the two tribes and a half were so well settled in theirs; and God their common Father would not have such a difference made between his children.

2. The particulars of this account.

(1.) Here is a general description of the country that was given to the two tribes and a half, which Moses gave them, even as Moses gave them, Jos 13:8. The repetition implies a ratification of the grant by Joshua. Moses settled this matter, and, as Moses settled it, so shall it rest; Joshua will not, under any pretence whatsoever, go about to alter it. And a reason is intimated why he would not, because Moses was the servant of the Lord, and acted in this matter by secret direction from him and was faithful as a servant. Here we have, [1.] The fixing of the boundaries of this country, by which they were divided from the neighbouring nations, Jos 13:9, etc. Israel must know their own and keep to it, and may not, under pretence of their being God's peculiar people, encroach upon their neighbours, and invade their rights and properties, to which they had a good and firm title by providence, though not, as Israel, a title by promise. [2.] An exception of one part of this country from Israel's possession, though it was in their grant, namely, the Geshurites and the Maachathites, Jos 13:13. They had not leisure to reduce all the remote and obscure corners of the country in Moses's time, and afterwards they had no mind to it, being easy with what they had. Thus those who are not straitened in God's promises are yet straitened in their own faith, and prayers, and endeavours.

(2.) A very particular account of the inheritances of these two tribes and a half, how they were separated from each other, and what cites, with the towns, villages, and fields, commonly known and reputed to be appurtenances to them, belonged to each tribe. This is very fully and exactly set down in order that posterity might, in reading this history, be the more affected with the goodness of God to their ancestors, when they found what a large and fruitful country, and what abundance of great and famous cities, he put them in possession of (God's grants look best when we descend to the particulars); and also that the limits of every tribe being punctually set down in this authentic record disputes might be prevented, and such contests between the tribes as commonly happen where boundaries have not been adjusted nor this matter brought to a certainty. And we have reason to think that the register here prescribed and published of the lot of each tribe was of great use to Israel in after-ages, was often appealed to, and always acquiesced in, for the determining of meum and tuum - mine and thine.

[1.] We have here the lot of the tribe of Reuben, Jacob's first-born, who, though he had lost the dignity and power which pertained to the birthright, yet, it seems, had the advantage of being first served. Perhaps those of that tribe had an eye to this in desiring to be seated on that side Jordan, that, since they could not expect the benefit of the best lot, they might have the credit of the first. Observe, First, In the account of the lot of this tribe mention is made of the slaughter, 1. Of Sihon, king of the Amorites, who reigned in this country, and might have kept it and his life if he would have been neighbourly, and have suffered Israel to pass through his territories, but, by attempting to oppose them, justly brought ruin upon himself, Num 21:21, etc. 2. Of the princes of Midian, who were slain afterwards in another war (Num 31:8), and yet are here called dukes of Sihon, and are said to be smitten with him, because they were either tributaries to him, or, in his opposition to Israel, confederates with him, and hearty in his interests, and his fall made way for theirs not long after. 3. Of Balaam particularly, that would, if he could, have cursed Israel, and was soon after recompensed according to the wickedness of his endeavour (Psa 28:4), for he fell with those that set him on. This was recorded before (Num 31:8), and is here repeated, because the defeating of Balaam's purpose to curse Israel was the turning of that curse into a blessing, and was such an instance of the power and goodness of God as was fit to be had in everlasting remembrance. See Mic 6:5. Secondly, Within the lot of this tribe was that Mount Pisgah from the top of which Moses took his view of the earthly Canaan and his flight to the heavenly. And not far off thence Elijah was when he was fetched up to heaven in a chariot of fire. The separation of this tribe from the rest, by the river Jordan, was that which Deborah lamented; and the preference they gave to their private interests above the public was what she censured, Jdg 5:15, Jdg 5:16. In this tribe lay Heshbon and Sibmah, famed for their fruitful fields and vineyards. See Isa 16:8, Isa 16:9; Jer 48:32. This tribe, with that of Gad, was sorely shaken by Hazael king of Syria (2Ki 10:33), and afterwards dislodged and carried into captivity, twenty years before the general captivity of the ten tribes by the king of Assyria, 1Ch 5:26.

[2.] The lot of the tribe of Gad, Jos 13:24-28. This lay north of Reuben's lot; the country of Gilead lay in this tribe, so famous for its balm that it is thought strange indeed if there be no balm in Gilead, and the cities of Jabesh-Gilead and Ramoth-Gilead which we often read of in scripture. Succoth and Penuel, which we read of in the story of Gideon, were in this tribe; and that forest which is called the wood of Ephraim (from the slaughter Jephthah made there of the Ephraimites), in which Absalom's rebellious army was beaten, while his father David lay at Mahanaim, one of the frontier-cities of this tribe, Jos 13:26. Sharon, famous for roses, was in this tribe. And within the limits of this tribe lived those Gadarenes that loved their swine better than their Saviour, fitter to be called Girgashites than Israelites.

[3.] The lot of the half-tribe of Manasseh, Jos 13:29-31. Bashan, the kingdom of Og, was in this allotment, famous for the best timber, witness the oaks of Bashan - and the best breed of cattle, witness the bulls and rams of Bashan. This tribe lay north of Gad, reached to Mount Hermon, and had in it part of Gilead. Mispeh was in this half-tribe, and Jephthah was one of its ornaments; so was Elijah, for in this tribe was Thisbe, whence he is called the Tishbite; and Jair was another. In the edge of the tribe stood Chorazin, honoured with Christ's wondrous works, but ruined by his righteous woe for not improving them.

[4.] Twice in this chapter it is taken notice of that to the tribe of Levi Moses gave no inheritance (Jos 13:14, Jos 13:33), for so God had appointed, Num 18:20. If they had been appointed to a lot entire by themselves, Moses would have served them first, not because it was his own tribe, but because it was God's; but they must be provided for in another manner; their habitations must be scattered in all the tribes, and their maintenance brought out of all the tribes, and God himself was the portion both of their inheritance and of their cup, Deu 10:9; Deu 18:2.

Keil-Delitzsch: Jos 13:1-14

Introduction to the Division of the Land. - Jos 13:1-7. Command of the Lord to Joshua to distribute the land of Canaan by lot among the nine tribes and a half. Jos 13:1 contains only the commencement of the divine command; the conclusion follows in Jos 13:7. Jos 13:2-6 form a parenthesis of several clauses, defining the last clause of Jos 13:1 more fully. When Joshua had grown old, the Lord commanded him, as he was advanced in years, and there was still much land to be taken, to divide "this land," i.e., the whole of the land of Canaan, for an inheritance to the nine tribes and a half, and promised him at the same time that He would drive out the Canaanites from those portions of the land that were not yet conquered (Jos 13:6). The words " grown old and come into years "(vid., Gen 24:1; Gen 18:11, etc.) denote advanced age in its different stages up to the near approach of death (as, for example, in Jos 23:1). Joshua might be ninety or a hundred years old at this time. The allusion to Joshua's great age serves simply to explain the reason for the command of God. As he was already old, and there still remained much land to be taken, he was to proceed to the division of Canaan, that he might accomplish this work to which he was also called before his death; whereas he might very possibly suppose that, under existing circumstances, the time for allotting the land had not yet arrived. - In Jos 13:2-6 the districts that were not yet conquered are enumerated separately.

Jos 13:2-4

All the circles of the Philistines ( geliloth , circles of well-defined districts lying round the chief city). The reference is to the five towns of the Philistines, whose princes are mentioned in Jos 13:3. " And all Geshuri: "not the district of Geshur in Peraea (Jos 13:11, Jos 13:13, Jos 12:5; Deu 3:14), but the territory of the Geshurites, a small tribe in the south of Philistia, on the edge of the north-western portion of the Arabian desert which borders on Egypt; it is only mentioned again in 1Sa 27:8. The land of the Philistines and Geshurites extended from the Sichor of Egypt (on the south) to the territory of Ekron (on the north). Sichor ( Sihor ), lit. the black river, is not the Nile, because this is always called היאר (the river) in simple prose (Gen 41:1, Gen 41:3; Exo 1:22), and was not "before Egypt,"i.e., to the east of it, but flowed through the middle of the land. The " Sichor before Egypt "was the brook ( Nachal ) of Egypt, the Ῥινοκοροῦρα , the modern Wady el Arish , which is mentioned in Jos 15:4, Jos 15:47, etc., as the southern border of Canaan towards Egypt (see at Num 34:5). Ekron ( Ἀρρακών , lxx), the most northerly of the five chief cities of the Philistines, was first of all allotted to the tribe of Judah (Jos 15:11, Jos 15:45), then on the further distribution it was given to Dan (Jos 19:43); after Joshua's death it was conquered by Judah (Jdg 1:18), though it was not permanently occupied. It is the present Akîr, a considerable village in the plain, two hours to the south-west of Ramlah, and on the east of Jamnia, without ruins of any antiquity, with the exception of two old wells walled round, which probably belong to the times of the Crusaders (see Rob. Pal. iii. p. 23). " To the Canaanites is reckoned (the territory of the) five lords of the Philistines ,"i.e., it was reckoned as belonging to the land of Canaan, and allotted to the Israelites like all the rest. This remark was necessary because the Philistines were not descendants of Canaan (see at Gen 10:14), but yet were to be driven out like the Canaanites themselves as being invaders of Canaanitish territory (cf. Deu 2:23). סרני , from סרן , the standing title of the princes of the Philistines (vid., Jdg 3:3; Jdg 16:5.; 1Sa 5:8), does not mean kings, but princes, and is interchangeable with שׂרים (cf. 1Sa 29:6 with 1Sa 29:4, 1Sa 29:9). At any rate, it was the native or Philistian title of the Philistine princes, though it is not derived from the same root as Sar , but is connected with seren , axis rotae , in the tropical sense of princeps , for which the Arabic furnishes several analogies (see Ges. Thes. p. 972).

The capitals of these five princes were the following. Azzah ( Gaza , i.e., the strong): this was allotted to the tribe of Judah and taken by the Judaeans (Jos 15:47; Jdg 1:18), but was not held long. It is at the present time a considerable town of about 15,000 inhabitants, with the old name of Ghazzeh, about an hour from the sea, and with a seaport called Majuma ; it is the farthest town of Palestine towards the south-west (see Rob. Pal. ii. pp. 374ff.; Ritter , Erdk. xvi. pp. 35ff.; Stark , Gaza, etc., pp. 45ff.). Ashdod ( Ἄζωτος , Azotus ): this was also allotted to the tribe of Judah (Jos 15:46-47), the seat of Dagon-worship, to which the Philistines carried the ark (1Sa 5:1.). It was conquered by Uzziah (2Ch 26:6), was afterwards taken by Tartan, the general of Sargon (Isa 20:1), and was besieged by Psammetichus for twenty-nine years ( Herod. ii. 157). It is the present Esdud , a Mahometan village with about a hundred or a hundred and fifty miserable huts, upon a low, round, wooded height on the road from Jamnia to Gaza, two miles to the south of Jamnia, about half an hour from the sea (vid., Rob. i. p. 368). Ashkalon : this was conquered by the Judaeans after the death of Joshua (Jdg 1:8-9); but shortly afterwards recovered its independence (vid., Jdg 14:19; 1Sa 6:17). It is the present Askulân on the sea-shore between Gaza and Ashdod, five hours to the north of Gaza, with considerable and widespread ruins (see v. Raum. pp. 173-4; Ritter , xvi. pp. 69ff.). Gath ( Γέθ ): this was for a long time the seat of the Rephaites, and was the home of Goliath (Jos 11:22; 1Sa 17:4, 1Sa 17:23; 2Sa 21:19.; 1Ch 20:5.); it was thither that the Philistines of Ashdod removed the ark, which was taken thence to Ekron (1Sa 5:7-10). David was the first to wrest it from the Philistines (1Ch 18:1). In the time of Solomon it was a royal city of the Philistines, though no doubt under Israelitish supremacy (1Ki 2:39; 1Ki 5:1). It was fortified by Rehoboam (2Ch 11:8), was taken by the Syrians in the time of Joash (2Ki 12:18), and was conquered again by Uzziah (2Ch 26:6; Amo 6:2); but no further mention is made of it, and no traces have yet been discovered

(Note: According to the Onom. ( s. v. Geth ), it was a place five Roman miles from Eleutheropolis towards Diospolis, whereas Jerome (on Mic 1) says: " Gath was near the border of Judaea, and on the road from Eleutheropolis to Gaza; it is still a very large village;"whilst in the commentary on Jer 25 he says: "Gath was near to and conterminous with Azotus,"from which it is obvious enough that the situation of the Philistine city of Gath was altogether unknown to the Fathers. Hitzig and Knobel suppose the Βαιτογάβρα of Ptolemy (5:16, 6), Betogabri in Tab. Peuting . ix. e. (the Eleutheropolis of the Fathers, and the present Beit Jibrin , a very considerable ruin), to be the ancient Gath, but this opinion is only founded upon very questionable etymological combinations; whereas Thenius looks for it on the site of the present Deir Dubban , though without any tenable ground.)

(see Rob. ii. p. 420, and v. Raumer , Pal. pp. 191-2). " And the Avvites (Avvaeans) towards the south ."Judging from Deu 2:23, the Avvim appear to have belonged to those tribes of the land who were already found there by the Canaanites, and whom the Philistines subdued and destroyed when they entered the country. They are not mentioned in Gen 10:15-19 among the Canaanitish tribes. At the same time, there is not sufficient ground for identifying them with the Geshurites as Ewald does, or with the Anakites, as Bertheau has done. Moreover, it cannot be decided whether they were descendants of Ham or Shem (see Stark . Gaza, pp. 32ff.). מתּימן ( from , or on, the south ) at the commencement of Jos 13:4 should be attached to Jos 13:3, as it is in the Septuagint, Syriac, and Vulgate, and joined to העוּים (the Avvites). The Avvaeans dwelt to the south of the Philistines, on the south-west of Gaza. It gives no sense to connect with the what follows, so as to read " towards the south all the land of the Canaanites; "for whatever land to the south of Gaza, or of the territory of the Philistines, was still inhabited by Canaanites, could not possibly be called "all the land of the Canaanites."If, however, we were disposed to adopt the opinion held by Masius and Rosenmüller , and understand these words as relating to the southern boundaries of Canaan, "the possessions of the king of Arad and the neighbouring petty kings who ruled in the southern extremity of Judaea down to the desert of Paran, Zin, Kadesh,"etc., the fact that Arad and the adjoining districts are always reckoned as belonging to the Negeb would at once be decisive against it (compare Jos 15:21. with Jos 10:40; Jos 11:16, also Num 21:1). Moreover, according to Jos 10:40, Jos 10:21, and Jos 11:16-17, Joshua had smitten the whole of the south of Canaan from Kadesh-barnea to Gaza and taken it; so that nothing remained unconquered there, which could possibly have been mentioned in this passage as not yet taken by the Israelites. For the fact that the districts, which Joshua traversed so victoriously and took possession of, were not all permanently held by the Israelites, does not come into consideration here at all. If the author had thought of enumerating all these places, he would have had to include many other districts as well.

Beside the territory of the Philistines on the south-west, there still remained to be taken (Jos 13:4, Jos 13:5) in the north, "all the land of the Canaanites," i.e., of the Phoenicians dwelling on the coast, and "the caves which belonged to the Sidonians unto Aphek." Mearah (the cave) is the present Mugr Jezzin , i.e., cave of Jezzin, on the east of Sidon, in a steep rocky wall of Lebanon, a hiding-place of the Druses at the present time (see at Num 34:8; also F. v. Richter , Wallfahrten in Morgenland, p. 133). Aphek , or Aphik , was allotted to the tribe of Asher (Jos 19:30; Jdg 1:31); it was called Ἄφακα by the Greeks; there was a temple of Venus there, which Constantine ordered to be destroyed, on account of the licentious nature of the worship ( Euseb . Vita Const. iii. 55). It is the present Afka , a small village, but a place of rare beauty, upon a terrace of Lebanon, near the chief source of the river Adonis ( Nahr Ibrahim ), with ruins of an ancient temple in the neighbourhood, surrounded by groves of the most splendid walnut trees on the north-east of Beirut (see O . F. v. Richter , pp. 106-7; Rob. Bibl. Res. p. 663; and V. de Velde , Reise. ii. p. 398). " To the territory of the Amorites: "this is obscure. We cannot imagine the reference to be to the territory of Og of Bashan, which was formerly inhabited by Amorites, as that did not extend so far north; and the explanation given by Knobel , that farther north there were not Canaanites, but Amorites, who were of Semitic origin, rests upon hypotheses which cannot be historically sustained.

Jos 13:5-7

There still remained to be taken (2) "the land of the Giblites," i.e., the territory of the population of Gebal (1Ki 5:18; Eze 27:9), the Byblos of the classics, on the Mediterranean Sea, to the north of Beirut, called Jebail by the Arabs, and according to Edrisi ( ed. Jaubert , i. p. 356), "a pretty town on the sea-shore, enclosed in good walls, and surrounded by vineyards and extensive grounds planted with fruit trees"(see also Abulfed . Tab. Syr. p. 94). It is still a town with an old wall, some portions of which apparently belong to the time of the Crusades (see Burckhardt , Syr. p. 296, and Ritter , Erdk. xvii. pp. 60ff.).

(Note: The evidence adduced by Movers (Phönizier, ii. 1, p. 103), that the Giblites did not belong to the Canaanites, has more plausibility than truth.)

"And all Lebanon toward the sunrising:" i.e., not Antilibanus ( Knobel ), but the Lebanon which is to the east of the territory of Gebal, "from Baal-gad under Mount Hermon," i.e., Paneas Banjas at the foot of Hermon (see at Jos 11:17), "unto the entering in to Hamath," i.e., as far up as the territory of the kingdom of Hamath, with the capital of the same name on the Orontes (see at Num 34:8). Lastly, there still remained (3) "all the inhabitants of the mountains, from Lebanon to Misrephothmaim," i.e., the promontory of Nakura (see at Jos 11:8), namely "all the Sidonians," i.e., all the Phoenicians who dwelt from Lebanon southwards, from the boundary of the territory of Hamath down to the promontory of Nakura. According to ancient usage, the Sidonians stand for the Phoenicians generally, as in Homer, on account of Sidon being the oldest capital of Phoenicia (see Ges. on Isa. i. pp. 724ff.). All these the Lord would root out before Israel, and therefore Joshua was to divide the whole of northern Canaan, which was inhabited by Phoenicians, among the Israelites. "only divide thou it by lot for an inheritance," etc. רק , only, i.e., although thou hast not yet taken it. הפּיל , to cause it to fall, here used with reference to the lot, i.e., to divide by lot. "Fulfil thy duty in the distribution of the land, not even excepting what is still in the firm grasp of the enemy; for I will take care to perform what I have promised. From this we may learn to rely so perfectly upon the word of God, when undertaking any duty, as not to be deterred by doubts of fears"( Calvin ).

Jos 13:8-10

To the command of God to divide the land on this side the Jordan among the nine tribes and a half (Jos 13:7), the historian appends the remark, that the other two tribes and a half had already received their inheritance from Moses on the other side (Jos 13:8). This he proceeds to describe in its full extent (Jos 13:9-13), and then observes that the tribe of Levi alone received no landed inheritance, according to the word of the Lord (Jos 13:14). After this he gives a description in vv. 15-33 of the land assigned by Moses to each of the two tribes and a half.

(Note: Knobel 's remark, that Jos 13:8-14 anticipate the following section (vv. 15-33) in an unsuitable manner, rests upon a thorough misunderstanding of the whole; for the account of the division of the land to the east of the Jordan among the two tribes and a half (vv. 15-33) could not be introduced in a more appropriate manner than by a description of the circumference of the land and of its principal parts (Jos 13:9-13).)

The remark in Jos 13:8 is so closely connected with what precedes by the expression "with whom"(lit., with it ), that this expression must be taken as somewhat indefinite: "with whom,"viz., with half Manasseh, really signifying with the other half of Manasseh, with which the Reubenites and Gadites had received their inheritance (see Num 32 and Deu 3:8-17). The last words of Jos 13:8, "as Moses the servant of Jehovah gave them," are not a tautological repetition of the clause "which Moses gave them,"but simply affirm that these tribes received the land given them by Moses, in the manner commanded by Moses, without any alteration in his arrangements. The boundaries of the land given in Jos 13:9-13 really agree with those given in Jos 12:2-5 and Deu 3:8, although the expression varies in some respects. The words of Jos 13:9, "the city that is in the midst of the river," i.e., the city in the valley, viz., Ar , are more distinct than those of Jos 12:2, "and from the middle of the river."" All the plain "is the Amoritish table-land, a tract of land for the most part destitute of trees, stretching from the Arnon to Heshbon, and towards the north-east to Rabbath-Ammân (see at Deu 3:10), which is called in Num 21:20 the field of Moab Medeba , now called Medaba (see at Num 21:30). Dibon , now a ruin called Dibân , to the north of Arnon (see at Num 21:20). - Jos 13:10, as in Jos 12:2.

Jos 13:11-13

Gilead is the whole country of that name on both sides of the Jabbok (see at Jos 12:2 and Deu 3:10), the present Belka and Jebel Ajlun, for the description of which see the remarks at Num 32:1. " The territory of the Geshurites and Maachathites "is referred to in Jos 12:5 as the boundary of the kingdom of Og, and in Deu 3:14 as the boundary of the land which was taken by Jair the Manassite; here it is included in the inheritance of the tribes on the other side of the Jordan, but it was never really taken possession of by the Israelites, and (according to Jos 13:13) it had probably never been really subject to king Og. The other notices in Jos 13:11 and Jos 13:12 are the same as in Jos 12:4-5.

Jos 13:14

The tribe of Levi was to receive no land, but the firings of Jehovah, i.e., the offerings, including the tithes and first-fruits (Lev 27:30-32, compared with Num 18:21-32), were to be its inheritance; so that the God of Israel himself is called the inheritance of Levi in Jos 13:33 as in Num 18:20, to which the words "as He said unto them"refer (see the commentary on Num 18:20).

Keil-Delitzsch: Jos 13:15-18

The Possessions of the Two Tribes and a Half. - Jos 13:15-23. The tribe of Reuben received its inheritance in the south-namely, the territory from Aroër in the Arnon valley, and from Ar in that valley, onwards, and the plain (table-land) by Medeba (see Jos 13:9), with Heshbon the capital and her towns, i.e., the towns dependent upon it, in the plain. Heshbon , almost in the centre between the Arnon and the Jabbok, was situated upon the border of the inheritance of the Reubenites, and was ceded to the Gadites, who gave it up to the Levites (Jos 21:39; 1Ch 6:66 : see at Num 32:37). Dibon , called Dibon of Gad in Num 33:45, because the Gadites had built, i.e., fortified it, was on the south of Heshbon, only an hour from Aroër, on the Arnon (Jos 13:9). Bamoth-baal , also called Bamoth simply (Num 21:20; Isa 15:2), is to be sought for on the Jebel Attarus (see at Num 21:20). It was thence that Balaam saw the end of the Israelitish camp (Num 22:41). Bethbaal-meon , the present ruin of Myun , three-quarters of an hour S.E. of Heshbon (see at Num 32:38). Jahza, where Sihon was defeated, was to the east of Medeba, according to the Onom. ; and Dibon was on the border of the desert (see at Num 21:23). Kedemoth , on the border of the desert, to the north-west of Kalaat Balua, is to be sought on the northern bank of the Balua, or upper Arnon (see at Num 21:13). Mephaath , where there was a garrison stationed (according to the Onom. ) as a defence against the inhabitants of the desert, is to be sought for in the neighbourhood of Jahza, with which it is always associated (Jer 48:21). Kedemoth and Mephaath were given up to the Levites (Jos 21:37; 1Ch 6:64).

Keil-Delitzsch: Jos 13:19-22

Kirjathaim , where Chedorlaomer defeated the Emim, is probably to be found in the ruins of et-Teym , half an hour to the west of Medaba (see at Gen 14:5). Sibmah (Num 32:38), according to Jerome (on Isa 16:8), only 500 paces from Heshbon, appears to have hopelessly disappeared. Zereth-hashachar , i.e., splendor aurorae , which is only mentioned here, was situated "upon a mountain of the valley." According to Jos 13:27, the valley was the Jordan valley, or rather (according to Gen 14:3, Gen 14:8) the vale of Siddim, a valley running down on the eastern side of the Dead Sea. Seetzen conjectures that the town referred to is the present ruin of Sará , on the south of Zerka Maein. - Beth-peor , opposite to Jericho, six Roman miles higher than (to the east of) Libias : see at Num 23:28. The " slopes of Pisgah "(Jos 12:3; Deu 3:17): to the south of the former, on the north-eastern shore of the Dead Sea (see at Num 27:12). Beth-jeshimoth (Jos 12:3), in the Ghor el Seisabân, on the north-east side of the Dead Sea (see at Num 22:1). In Jos 13:21 , the places which Reuben received in addition to those mentioned by name are all summed up in the words, " and all the (other) towns of the plain, and all the kingdom of Sihon ,"sc., so far as it extended over the plain. These limitations of the words are implied in the context: the first in the fact that towns in the plain are mentioned in Jos 13:17; the second in the fact that, according to Jos 13:27, "the rest of the kingdom of Sihon,"i.e., the northern portion of it, was given to the Gadites. The allusion to Sihon induced the author to mention his defeat again; see at Num 31, where the five Midianitish vassals who were slain with Sihon are noticed in Num 31:8, and the death of Balaam is also mentioned. "Dukes of Sihon," properly vassals of Sihon; נסיכים does not signify anointed, however, but means literally poured out, i.e., cast, moulded, enfeoffed. The word points to the "creation of a prince by the communication or pouring in of power"( Gusset, s. v. ).

Keil-Delitzsch: Jos 13:23

" And (this) was the boundary of the sons of Reuben, the Jordan and its territory ,"i.e., the Jordan, or rather land adjoining it. The meaning is, that the territory of Reuben, viz., with the places mentioned last (Jos 13:20), reached to the territory of the Jordan; for so far as the principal part was concerned, it was on the east of the Dead Sea, as it only reached from the Arnon to Heshbon, i.e., up to the latitude of the northern extremity of the Dead Sea. " The towns and their villages. " חצר , farm premises, used, as in Lev 25:31, to denote places not enclosed by a wall.

Keil-Delitzsch: Jos 13:24-26

Inheritance of the tribe of Gad . - This tribe received Jaëzer (probably es Szyr : see at Num 21:32) and "all the towns of Gilead," i.e., of the southern half of Gilead, which belonged to the kingdom of Sihon; for the northern half, which belonged to the kingdom of Og, was given to the Manassites (Jos 13:31), "and the half of the land of the sons of Ammon, to Aroër before Rabbah," i.e., that portion of the land of the Ammonites between the Arnon and the Jabbok, which the Amorites under Sihon had taken from the Ammonites, namely, the land on the east of Gilead, on the western side of the upper Jabbok (Nahr Ammân: Deu 2:37; Deu 3:16; cf. Jdg 11:13); for the land of the Ammonites, i.e., the land which they still held in the time of Moses, on the eastern side of Nahr Ammân, the Israelites were not allowed to attack (Deu 2:19). Aroër before Rabbah, i.e., Ammân (see Deu 3:11), is Aroër of Gad, and must be distinguished from Aroër of Reuben on the Arnon (Jos 13:16). It is only mentioned again in Jdg 11:33 and 2Sa 24:5, and was situated, according to 2 Sam., in the valley of Gad, that is to say, in a wady or valley through which Gesenius supposes an arm of the Jabbok to have flowed, and Thenius the Jabbok itself, though neither of them has sufficient ground for his conjecture. It is also not to be identified with the ruin of Ayra to the south-west of Szalt, as this is not in a wady at all; but in all probability it is to be sought for to the north-east of Rabbah, in the Wady Nahr Ammân, on the side of the Kalat Zerka Gadda , the situation of which suits this verse and Jdg 11:33. - In Jos 13:26 the extent of the territory of Gad is first of all described from north to south: viz., from Heshbon (see Jos 13:17) to Ramath-mizpeh , or Ramoth in Gilead (Jos 20:8), probably on the site of the present Szalt (see at Deu 4:43), "and Betonim," probably the ruin of Batneh , on the mountains which bound the Ghor towards the east between the Wady Shaib and Wady Ajlun, in the same latitude as Szalt ( V. de Velde , Mem. p. 298); and then, secondly , the northern boundary is described from west to east, "from Mahanaim to the territory of Lidbir." Mahanaim (double-camp: Gen 32:2), which was given up by Gad to the Levites (Jos 21:30), in which Ishbosheth was proclaimed king (2Sa 2:8-9), and to which David fled from Absalom (2Sa 17:24, 2Sa 17:27; 1Ki 2:8), is not to be sought for, as Knobel supposes, in the ruins of Meysera , to the south of Jabbok, four hours and a half from Szalt, but was on the north of the Jabbok, since Jacob did not cross the ford of the Jabbok till after the angel had appeared to him at Mahanaim (Gen 32:3, Gen 32:23). It was in or by the valley of the Jordan (according to 2Sa 18:23-24), and has probably been preserved in the ruins of Mahneh , the situation of which, however, has not yet been determined (see at Gen 32:3). Lidbir is quite unknown; the lamed , however, is not to be taken as a prefix, but forms part of the word. J. D. Michaelis and Knobel suppose it to be the same as Lo-debar in 2Sa 9:4-5; 2Sa 17:27, a place from which provisions were brought to David at Mahanaim on his flight from Absalom, and which is to be sought for on the east of Mahanaim.

Constable: Jos 5:13--13:1

C. Possession of the land 5:13-12:24

Before Israel entered the land of Canaan, God had been preparing for His people to take possession of it by sovereignly directing the political affairs of Egypt. Egypt had maintained control over Canaan for many years. However with the ascension of Pharaoh Amenhotep II (1417--1379 B.C.) to the throne, Egyptian interest in Canaanite affairs began to decline. Consequently some of the Canaanite kings asserted their independence from Egyptian control and began to increase their influence and to dominate their neighbors. In addition, foreigners besides the Israelites invaded portions of Canaan. Some of the victims of oppression wrote letters to Pharaoh asking for Egyptian assistance. They sent these letters to Amarna, the capital of Egypt at this time, and they are known today as the Amarna Letters. They wrote these documents in cuneiform script. Archaeologists discovered them at Amarna in A.D. 1887. They provide much valuable information on the political and military climate in Canaan during the period of Israel's conquests.⁶⁹

"While Akhenaten [Amenhotep III, 1379-1361 B.C., the son and successor of Amenhotep II] spent his life preoccupied with religious reform, Egyptian prestige in Asia sank to a low ebb. As the Amarna Letters abundantly show, no effort was made by the court to answer the frantic appeals for help made by some princes who still professed loyalty to Egypt. The most common complaint in these letters is that unless Egypt would send troops urgently the land would fall into the hands of the Khapiru. Some historians are inclined to see in these Khapiru the Hebrews of the Bible who at this time were overrunning Palestine."⁷⁰

When the Israelites began their conquest, the Canaanite city-states did not have the protection of Egypt or any other strong world power that they had enjoyed in the past.

Constable: Jos 13:1--21:45

II. THE DIVISION OF THE LAND chs. 13--21

Chapters 13-24 describe how Joshua divided the land and the results of that division. Many if not all the Israelite tribes did not conquer or control all the land allotted to them (15:63; 16:10; 17:12-13). The record of the actual division of the land is in chapters 13-21, and the arrangements for settlement in it follow in chapters 22-24.

At the end of the seven-year period of conquest Israel occupied very little of the Promised Land. "Very much" of it remained for them to possess (v. 1).¹⁶⁰ Consequently dividing all the land among the tribes required faith that God would give His people all the land. Joshua had removed the significant military threats to Israel's existence. From now on each tribe was responsible to conquer and colonize its designated territory.

"Resisting the temptation to skip over this section of Joshua [chs. 13-21] can result in an appreciation of important features of God's covenant with Israel. Beyond the obvious detail of the content of these chapters and the means by which God blessed those who remained faithful in the conquest of the land, this passage also addresses the question why the land formed so significant a part of God's promises to the patriarchs and remained a key feature of the covenant."¹⁶¹

Constable: Jos 13:1-7

A. The land yet to be possessed 13:1-7

13:1 Joshua was probably in his 80s at this time.

13:2 The Philistines were not native Canaanite peoples. They had migrated to Canaan from the northwest. They had by this time displaced the Canaanites in the southwest portion of the Promised Land. Because the land they occupied was part of what God had promised Israel the Israelites were responsible to drive them out too. The Israelites were not successful in doing this. The Philistines increased in power and influence over the Israelites eventually becoming the major enemy of Israel during Saul's reign. At this time, however, they were a smaller, secondary target of the Israelites.

13:3-5 The "Shihor" is probably the brook of Egypt, the modern Wadi el Arish, that marked the southwestern boundary of the Promised Land. "Sidon" may represent the inhabitants of the Phoenician coast and of the Lebanon mountains.¹⁶² The land of the Gebalite (v. 5) refers to the city-state of Byblos.¹⁶³

13:6 God's promise to drive out all the remaining Canaanites depended on Israel's obedience to the Mosaic Covenant (1:6-7).¹⁶⁴

13:7 The land referred to here included all that God had promised west of the Jordan River.

Constable: Jos 13:8-33

B. The land east of the Jordan 13:8-33

This portion of the Promised Land went to the two and one-half tribes that had requested it previously (Num. 32).

13:8-14 This pericope of verses records the boundaries of Israel's whole transjordanian territory. The peoples the Israelites did not annihilate and their land that they did not possess were in the northern part of this area (cf. 12:5). Gilead (v. 11) included land on both sides of the Jabbok east of the Jordan.

"The Transjordanian tribes receive a disproportionate amount of attention in this book that records the Conquest and division of the land west of the Jordan (cf. 1:12-15; 4:12; 12:1-6; 13:8-33; 22:1-34). The author was eager to uphold the unity of the Twelve Tribes in spite of the geographic separation and an undercurrent of feeling that only the land west of the Jordan was truly the Promised Land."¹⁶⁵

13:15-23 Reuben's portion was the southern part of this area.

Balaam (v. 22) had lost his life during Israel's battle with the Midianites (Num. 31:8).

13:24-28 The allotment of Gad lay in the middle of Israel's territory east of the Jordan roughly between the Jabbok River and the northern end of the Dead Sea.

13:29-31 Half of the tribe of Manasseh settled in the northern portion of this area.

13:32-33 The description of this territory ends with a reminder of the Levites' inheritance, who received a special relationship to God rather than a tract of land.

"The two and one-half tribes chose, as Lot did, on the basis of appearance (cf. Gen. 13:10-11), and their inheritance was ultimately lost to them [cf. 1 Chron. 5:26]. On the other hand the Levites, requesting no portion, were given an inheritance of abiding spiritual significance."¹⁶⁶

Guzik: Jos 13:1-33

Joshua 13 - The Remaining Land; Allotments East of the Jordan

A. God's command to Joshua regarding the land remaining to be conquered.

1. (1) God speaks to an old Joshua about the land remaining to be possessed.

Now Joshua was old, advanced in years. And the LORD said to him: "You are old, advanced in years, and there remains very much land yet to be possessed."

a. You are old: Even while acknowledging Joshua's advanced years, God still tells him about a job that needs to be done. No matter how much we have done in our Christian lives, there still remains much to do.

b. There remains very much land yet to be possessed: While there is still much to do, there can be no satisfaction with a partial inheritance - God wants us to keep pressing on.

c. What the land was to Israel, Jesus is to us. We are to possess all of Him, and to keep pressing on to have all of Jesus.

i. How much of Jesus do you have? How much of the Bible do you possess as yours? Do you walk in the blessing of leading others to Jesus Christ? Of answered prayer? Of meeting the needs of others in God's family?

2. (2-6a) The land that remains to be occupied is described.

This is the land that yet remains: all the territory of the Philistines and all that of the Geshurites, from Sihor, which is east of Egypt, as far as the border of Ekron northward (which is counted as Canaanite); the five lords of the Philistines; the Gazites, the Ashdodites, the Ashkelonites, the Gittites, and the Ekronites; also the Avites; from the south, all the land of the Canaanites, and Mearah that belongs to the Sidonians as far as Aphek, to the border of the Amorites; the land of the Gebalites, and all Lebanon, toward the sunrise, from Baal Gad below Mount Hermon as far as the entrance to Hamath; all the inhabitants of the mountains from Lebanon as far as the Brook Misrephoth, and all the Sidonians;

3. (6b-7) God's method for possessing the land is described.

Them I will drive out from before the children of Israel; only divide it by lot to Israel as an inheritance, as I have commanded you. Now therefore, divide this land as an inheritance to the nine tribes and half the tribe of Manasseh.

a. God promises I will drive [them] out from before the children of Israel, but He intends that each tribe trust God for this in the portion of land divided to them by lot.

b. Each tribe was responsible to possess their own land completely. God is high on the concept of personal responsibility and initiative.

i. Not only because that is how things get done, but also because that is how people are blessed in service. We are blessed by personally taking responsibility and initiative in trusting God to do what He has called them to do.

B. Land allotments east of the Jordan.

1. (8-13) The land to be divided on the east side of the Jordan river.

With the other half tribe the Reubenites and the Gadites received their inheritance, which Moses had given them, beyond the Jordan eastward, as Moses the servant of the LORD had given them: from Aroer which is on the bank of the River Arnon, and the town that is in the midst of the ravine, and all the plain of Medeba as far as Dibon; all the cities of Sihon king of the Amorites, who reigned in Heshbon, as far as the border of the children of Ammon; Gilead, and the border of the Geshurites and Maachathites, all Mount Hermon, and all Bashan as far as Salcah; all the kingdom of Og in Bashan, who reigned in Ashtaroth and Edrei, who remained of the remnant of the giants; for Moses had defeated and cast out these. Nevertheless the children of Israel did not drive out the Geshurites or the Maachathites, but the Geshurites and the Maachathites dwell among the Israelites until this day.

a. This passage describes the portion of land divided among Reuben, Gad, and half the tribe of Manasseh. It was the land of king Sihon of the Amorites and king Og of Bashan.

b. Nevertheless the children of Israel did not drive out the Geshurites or the Maachathites: Only two small tribes of peoples were not replaced by the Jewish tribes settling on the east side of the Jordan: the Geshurites and the Maachathites.

i. David later married a princess from Geshur, and his son Absalom was born of her (2 Samuel 3:3). Absalom returned to Geshur and used it as a place to plot against his father David (2 Samuel 13:37-38, 14:23, and 14:32).

ii. The Maachathites may have come from the Maachah mentioned in Genesis 22:24, who was a nephew of Abraham. Later, when Sheba rebelled against David, he fled and may have taken refuge in one of the cities of the Maachathites (2 Samuel 20:14-15).

2. (14) The unique situation of the tribe of Levi.

Only to the tribe of Levi he had given no inheritance; the sacrifices of the LORD God of Israel made by fire are their inheritance, as He said to them.

a. Only to the tribe of Levi he had given no inheritance: Levi, the priestly tribe, was to receive no "province" such as the other tribes received; they would be given certain cities (Joshua 20-21).

b. The sacrifices of the LORD God of Israel made by fire are their inheritance: Instead, the Levites had as their inheritance the offerings that Israel would bring to the LORD. These were their "financial security" in Israel.

3. (15-23) The portion of Reuben's land.

And Moses had given to the tribe of the children of Reuben an inheritance according to their families. Their territory was from Aroer, which is on the bank of the River Arnon, and the city that is in the midst of the ravine, and all the plain by Medeba; Heshbon and all its cities that are in the plain: Dibon, Bamoth Baal, Beth Baal Meon, Jahaza, Kedemoth, Mephaath, Kirjathaim, Sibmah, Zereth Shahar on the mountain of the valley, Beth Peor, the slopes of Pisgah, and Beth Jeshimoth; all the cities of the plain and all the kingdom of Sihon king of the Amorites, who reigned in Heshbon, whom Moses had struck with the princes of Midian: Evi, Rekem, Zur, Hur, and Reba, who were princes of Sihon dwelling in the country. The children of Israel also killed with the sword Balaam the son of Beor, the soothsayer, among those who were killed by them. And the border of the children of Reuben was the bank of the Jordan. This was the inheritance of the children of Reuben according to their families, the cities and their villages.

4. (24-28) The portion of Gad's land.

Moses also had given an inheritance to the tribe of Gad, to the children of Gad according to their families. Their territory was Jazer, and all the cities of Gilead, and half the land of the Ammonites as far as Aroer, which is before Rabbah, and from Heshbon to Ramath Mizpah and Betonim, and from Mahanaim to the border of Debir, and in the valley Beth Haram, Beth Nimrah, Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, with the Jordan as its border, as far as the edge of the Sea of Chinnereth, on the other side of the Jordan eastward. This is the inheritance of the children of Gad according to their families, the cities and their villages.

5. (29-32) The portion of half the tribe of Manasseh's land.

Moses also had given an inheritance to half the tribe of Manasseh; it was for half the tribe of the children of Manasseh according to their families: Their territory was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair which are in Bashan, sixty cities; half of Gilead, and Ashtaroth and Edrei, cities of the kingdom of Og in Bashan, were for the children of Machir the son of Manasseh, for half of the children of Machir according to their families. These are the areas which Moses had distributed as an inheritance in the plains of Moab on the other side of the Jordan, by Jericho eastward.

6. (33) More on the inheritance of the Levites.

But to the tribe of Levi Moses had given no inheritance; the LORD God of Israel was their inheritance, as He had said to them.

a. The LORD God of Israel was their inheritance, as He had said to them: In Joshua 13:14, we are told that the Levites had no land for an inheritance, but instead had the sacrifices Israel brought to God. They also received a greater inheritance than that: God Himself.

b. In this sense, if there is any tribe that Christians are spiritually connected to, it is the tribe of Levi. We also are called priests (1 Peter 2:5) and have a special inheritance in God (Ephesians 1:11, Colossians 1:12, and 1 Peter 1:4).

c. Many of us are dissatisfied with our place before God. We wish He would have given us something different, and we can even get bitter towards God about this. The primary answer to this is to see ourselves as priests, and to understand that our real inheritance is God Himself.

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Jos 13:9

JOSHUA 13:9-12 —What was the correct eastern boundary of the Promised Land?

PROBLEM: God promised Abraham, “To your descendants I have given this land, from the river of Egypt to the great … River Euphrates” ( Gen. 15:18 ; cf. Deut. 11:24 ). However, when Joshua divided the land Israel inherited, the boundaries listed do not mention the Euphrates, but cities to the west of it ( Josh. 13:9-12 ).

SOLUTION: Joshua is simply dividing up the land that was taken by the Israelites, not everything that wasgiven to them. Even though Joshua’s forces conquered the land as a whole (cf. Josh. 11:23 ), they obviously did not occupy all the land inparticular (cf. Jud. 1:27-36 ). Much later in David’s day they were still extending their border toward the Euphrates ( 2 Sam. 8:3 ). This reveals that they understood the repeated promise (cf. Gen. 15:18 ; Deut. 1:7 ; 11:24 ) to include land up to the Euphrates as their eastern border. Indeed, even Joshua mentions this same border when he repeats the pomise to Israel ( Josh. 1:4 ).   

Critics Ask: Jos 13:10

JOSHUA 13:9-12 —What was the correct eastern boundary of the Promised Land?

PROBLEM: God promised Abraham, “To your descendants I have given this land, from the river of Egypt to the great … River Euphrates” ( Gen. 15:18 ; cf. Deut. 11:24 ). However, when Joshua divided the land Israel inherited, the boundaries listed do not mention the Euphrates, but cities to the west of it ( Josh. 13:9-12 ).

SOLUTION: Joshua is simply dividing up the land that was taken by the Israelites, not everything that wasgiven to them. Even though Joshua’s forces conquered the land as a whole (cf. Josh. 11:23 ), they obviously did not occupy all the land inparticular (cf. Jud. 1:27-36 ). Much later in David’s day they were still extending their border toward the Euphrates ( 2 Sam. 8:3 ). This reveals that they understood the repeated promise (cf. Gen. 15:18 ; Deut. 1:7 ; 11:24 ) to include land up to the Euphrates as their eastern border. Indeed, even Joshua mentions this same border when he repeats the pomise to Israel ( Josh. 1:4 ).   

Critics Ask: Jos 13:11

JOSHUA 13:9-12 —What was the correct eastern boundary of the Promised Land?

PROBLEM: God promised Abraham, “To your descendants I have given this land, from the river of Egypt to the great … River Euphrates” ( Gen. 15:18 ; cf. Deut. 11:24 ). However, when Joshua divided the land Israel inherited, the boundaries listed do not mention the Euphrates, but cities to the west of it ( Josh. 13:9-12 ).

SOLUTION: Joshua is simply dividing up the land that was taken by the Israelites, not everything that wasgiven to them. Even though Joshua’s forces conquered the land as a whole (cf. Josh. 11:23 ), they obviously did not occupy all the land inparticular (cf. Jud. 1:27-36 ). Much later in David’s day they were still extending their border toward the Euphrates ( 2 Sam. 8:3 ). This reveals that they understood the repeated promise (cf. Gen. 15:18 ; Deut. 1:7 ; 11:24 ) to include land up to the Euphrates as their eastern border. Indeed, even Joshua mentions this same border when he repeats the pomise to Israel ( Josh. 1:4 ).   

Critics Ask: Jos 13:12

JOSHUA 13:9-12 —What was the correct eastern boundary of the Promised Land?

PROBLEM: God promised Abraham, “To your descendants I have given this land, from the river of Egypt to the great … River Euphrates” ( Gen. 15:18 ; cf. Deut. 11:24 ). However, when Joshua divided the land Israel inherited, the boundaries listed do not mention the Euphrates, but cities to the west of it ( Josh. 13:9-12 ).

SOLUTION: Joshua is simply dividing up the land that was taken by the Israelites, not everything that wasgiven to them. Even though Joshua’s forces conquered the land as a whole (cf. Josh. 11:23 ), they obviously did not occupy all the land inparticular (cf. Jud. 1:27-36 ). Much later in David’s day they were still extending their border toward the Euphrates ( 2 Sam. 8:3 ). This reveals that they understood the repeated promise (cf. Gen. 15:18 ; Deut. 1:7 ; 11:24 ) to include land up to the Euphrates as their eastern border. Indeed, even Joshua mentions this same border when he repeats the pomise to Israel ( Josh. 1:4 ).   

Introduction / Outline

JFB: Joshua (Book Introduction)

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Jos 4:9; Jos 6:25; Jos 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Jos 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Jos 24:26] --all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Jos 6:26 with 1Ki 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

JFB: Joshua (Outline)

• THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
• RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)
• THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)
• JOSHUA COMES TO JORDAN. (Jos 3:1-6)
• THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
• JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
• THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
• TWELVE STONES TAKEN FOR A MEMORIAL OUT OF JORDAN. (Jos 4:1-8)
• TWELVE STONES SET UP IN THE MIDST OF JORDAN. (Jos 4:9)
• THE PEOPLE PASS OVER. (Jos 4:10-13)
• GOD MAGNIFIES JOSHUA. (Jos 4:14-24)
• THE CANAANITES AFRAID. (Jos 5:1)
• CIRCUMCISION IS RENEWED. (Jos 5:2-12)
• AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)
• JERICHO SHUT UP. (Jos 6:1-7)
• THE CITY COMPASSED SIX DAYS. (Jos 6:8-19)
• THE WALLS FALL DOWN. (Jos 6:20-21)
• RAHAB IS SAVED. (Jos 6:22-25)
• THE REBUILDER OF JERICHO CURSED. (Jos 6:26-27)
• ACHAN'S TRESPASS. (Jos 7:1)
• THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
• GOD ENCOURAGES JOSHUA. (Jos. 8:1-28)
• THE KING HANGED. (Jos 8:29)
• JOSHUA BUILDS AN ALTAR. (Jos 8:30-31)
• THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)
• FIVE KINGS WAR AGAINST GIBEON. (Jos 10:1-5)
• JOSHUA RESCUES IT. (Jos 10:6-9)
• GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Jos 10:10-11)
• THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15)
• DIVERS KINGS OVERCOME AT THE WATERS OF MEROM. (Jos 11:1-9)
• THE TWO KINGS WHOSE COUNTRIES MOSES TOOK AND DISPOSED OF. (Jos 12:1-6)
• THE ONE AND THIRTY KINGS ON THE WEST SIDE OF JORDAN, WHICH JOSHUA SMOTE. (Jos. 12:7-24)
• BOUNDS OF THE LAND NOT YET CONQUERED. (Jos. 13:1-33)
• THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Jos 14:1-5)
• CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15)
• BORDERS OF THE LOT OF JUDAH. (Jos 15:1-12)
• CALEB'S PORTION AND CONQUEST. (Jos 15:13-15)
• OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)
• THE GENERAL BORDERS OF THE SONS OF JOSEPH. (Jos 16:1-4)
• THE BORDERS OF THE INHERITANCE OF EPHRAIM. (Jos 16:5-9)
• LOT OF MANASSEH. (Jos 17:1-6)
• THIS COAST. (Jos 17:7-11)
• CANAANITES NOT DRIVEN OUT. (Jos 17:12-13)
• THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
• THE TABERNACLE SET UP AT SHILOH. (Jos 18:1)
• THE REMAINDER OF THE LAND DESCRIBED. (Jos 18:2-9)
• DIVIDED BY LOT. (Jos 18:10)
• THE LOT OF SIMEON. (Jos 19:1-9)
• OF ZEBULUN. (Jos 19:10-16)
• OF ISSACHAR. (Jos 19:17-23)
• OF ASHER. (Jos 19:24-31)
• OF NAPHTALI. (Jos 19:32-39)
• OF DAN. (Jos 19:40-48)
• THE CHILDREN OF ISRAEL GIVE AN INHERITANCE TO JOSHUA. (Jos 19:49-51)
• THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6)
• THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)
• EIGHT AND FORTY CITIES GIVEN BY LOT OUT OF THE OTHER TRIBES UNTO THE LEVITES. (Jos 21:1-8)
• GOD GAVE THEM REST. (Jos 21:43-45)
• JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9)
• THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
• THE DEPUTIES SATISFIED. (Jos 22:30-34)
• JOSHUA'S EXHORTATION BEFORE HIS DEATH. (Jos 23:1-2)
• BY FORMER BENEFITS. (Jos 23:3)
• BY PROMISES. (Jos 23:5-11)
• BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12)
• JOSHUA ASSEMBLING THE TRIBES. (Jos 24:1)
• RELATES GOD'S BENEFITS. (Jos 24:2-13)
• HIS AGE AND DEATH. (Jos 24:29-30)

TSK: Joshua (Book Introduction)

The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, " In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: " We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

TSK: Joshua 13 (Chapter Introduction)

Overview

Jos 13:1, The bounds of the land not yet conquered; Jos 13:8, The inheritance of the two tribes and half; Jos 13:14, The Lord and his sacrifices are the inheritance of Levi; Jos 13:15, The bounds of the inheritance of Reuben; Jos 13:22, Balaam slain; Jos 13:24, The bounds of the inheritance of Gad; Jos 13:29, and of the half tribe of Manasseh.

Poole: Joshua (Book Introduction)

BOOK OF JOSHUA

THE ARGUMENT

IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua’ s death, as Jos 10:13 , compared with 2Sa 1:18 Jos 19:47 , compared with Jud 18:1 ; and Jos 24:29,30 . And such like insertions have been observed in the five books of Moses.

Poole: Joshua 13 (Chapter Introduction)

CHAPTER 13

God makes known to Joshua the bounds of the land not yet conquered, Jos 13:1-6 ; commands it to be divided among the nine tribes and a half, Jos 13:7 . The inheritance of the two tribes and a half on the other side Jordan, Jos 13:8-13 . The Lord and his sacrifices the inheritance of Levi, Jos 13:14 . The portion of the Reubenites, Jos 13:15-23 ; of the Gadites, Jos 13:24-28 ; of the half tribe of Manasseh, Jos 13:29-32 .

MHCC: Joshua (Book Introduction)

Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his death. The power and truth of God in fulfilling his promises to Israel, and in executing his justly threatened vengeance on the Canaanites, are wonderfully displayed. This should teach us to regard the tremendous curses denounced in the word of God against impenitent sinners, and to seek refuge in Christ Jesus.

MHCC: Joshua 13 (Chapter Introduction)

(Jos 13:1-6) Bounds of the land not yet conquered.

(v. 7-33) Inheritance of Reuben.

Matthew Henry: Joshua (Book Introduction)

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and 2Sa 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1Sa 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; 1Sa 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; 2Ki 14:7), rights and possessions (Jdg 1:21; 1Sa 27:6), customs and usages (1Sa 5:5; 2Ki 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1Sa 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec 6:11, Zec 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

Matthew Henry: Joshua 13 (Chapter Introduction)

At this chapter begins the account of the dividing of the land of Canaan among the tribes of Israel by lot, a narrative not so entertaining and instructive as that of the conquest of it, and yet it is thought fit to be inserted in the sacred history, to illustrate the performance of the promise made to the fathers, that this land should be given to the seed of Jacob, to them and not to any other. The preserving of this distribution would be of great use to the Jewish nation, who were obliged by the law to keep up this first distribution, and not to transfer inheritances from tribe to tribe, Num 36:9. It is likewise of use to us for the explaining of other scriptures: the learned know how much light the geographical description of a country gives to the history of it. And therefore we are not to skip over these chapters of hard names as useless and not to be regarded; where God has a mouth to speak and a hand to write we should find an ear to hear an eye to read; and God give us a heart to profit! In this chapter, I. God informs Joshua what parts of the country that were intended in the grant to Israel yet remained unconquered, and not got in possession (Jos 13:1-6). II. He appoints him, notwithstanding, to make a distribution of what was conquered (Jos 13:7). III. To complete this account, here is a repetition of the distribution Moses had made of the land on the other side Jordan; in general (Jos 13:8-14), in particular, the lot of Reuben (Jos 13:15-23), of Gad (Jos 13:24-28), of the half tribe of Manasseh (Jos 13:29-33).

Constable: Joshua (Book Introduction)

Introduction

Title

The name of this book in Hebrew, Greek, and English comes from the principle character in it rather than from the writer. Joshua may or may not have been the writer of this book.

The title is appropriate because "Joshua" means, "Yahweh saves." Joshua is the Hebrew name that translates into Aramaic as Jesus. What Jesus is to God's people in a larger sense Joshua was to the Israelites in a smaller sense. Joshua brought God's people into the realization of many of God's plans and purposes for them. This book is a record of God's deliverance of the Israelites into what He had promised them.

In the English Bible, Joshua is one of the historical books (Genesis through Esther). In the Hebrew Bible, it is in the second of the three main divisions of the Old Testament, namely, the Prophets. The Law and the Writings are the first and third divisions. Joshua is the first book in the first half of the Prophets, the Former Prophets. The Former Prophets section contains four books (Joshua, Judges, Samuel, and Kings) as does the second division, the Latter Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve [minor prophets]). The fact that the Hebrews included mainly historical books such as Joshua in the Prophets section reveals a basic attitude of God's people. They viewed what God revealed here not primarily as a historical record as much as an authoritative record of selected historical events designed to teach important spiritual lessons. We should recognize Joshua, therefore, not simply as a record of history but as a selective history intended to reveal God's will. In the Prophets section of the Old Testament, God revealed Himself through historical events as well as through the oracles of individual prophets.

"The Book of Joshua, like all other books of the Bible, is primarily a book of theology. Through it God has revealed himself and continues to do so."¹

Date and Writer

The Book of Joshua evidently came into being several years after the events recorded in the book took place. A number of statements point to a time of composition beyond the conquest and perhaps beyond the lifetime of Joshua. For example, the phrase "to this day" (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 13:13; 14:14; 15:63; 16:10) refers to a time considerably after the events referred to happened. How much later is hard to say. These references point to a time of composition many years later than the actual occurrence of the events recorded.²

However the writer claims to have crossed the Jordan River when Israel entered the land (5:1 [marginal reading], 6). Therefore he must have written the book not too long after the conquest. This conclusion finds support in the general impression the reader receives that an eyewitness of the events recorded wrote the book. An editor may or may not have added the account of Joshua's death (24:29-33) to the book later (cf. Deut. 34:10-12). This depends on whether the writer wrote it before or after Joshua died.

According to Jewish tradition Joshua himself wrote the book.³ Many modern conservative Old Testament scholars believe that he did.⁴ However other good, conservative scholars believe the writer was not Joshua but a contemporary of his, possibly one of the elders of Israel.⁵ Many more scholars are unsure.⁶ I prefer the traditional view that Joshua wrote the book because I find the arguments of those who believe the writer could not have been Joshua unconvincing.

Scope

As I have explained previously, the date of the Exodus was about 1446 B.C. (cf. 1 Kings 6:1).⁷ Israel spent 40 years in the wilderness (Exod. 16:35; Num. 14:33-34). Thus Israel crossed the Jordan River and entered the land about 1406 B.C. The Book of Joshua therefore begins with events in or very close to the year 1406 B.C.

Josephus said the conquest of the land took five years.⁸ However when Caleb received his town of Hebron he said God had promised that he would enter Canaan 45 years earlier (14:10; cf. Num. 14:24). Since God gave that promise 38 years before Israel crossed the Jordan the conquest seems to have taken closer to seven years (ca. 1406-1399 B.C.). The record of this conquest occupies the first half of the Book of Joshua.

When Caleb said these words he was 85 years old (14:10). Joshua appears to have been about the same age as Caleb, perhaps a little younger. Joshua died when he was 110 (24:29). Assuming Joshua was 75 when the Israelites crossed the Jordan River, the amount of time the Book of Joshua spans may be about 35 years.⁹

The first half of the book (chs. 1-12) covers about seven years. Most of this material, specifically, chapters 1-9, deals with events that probably happened in less than one full year.

Message¹⁰

Joshua reveals that God hates sin because He loves people. (This is the message statement.) Of course He also hates sin because it offends His holiness. However in Joshua I believe the emphasis is on God's concern for the Israelites more than the vindication of His holiness.

The writer of this book portrayed Yahweh as a God of war. This side of God's character has created problems for many people. How could God be loving and yet deal so severely with the Canaanites? In view of Jesus Christ's commands to love our enemies (Matt. 5:44) and be peacemakers (Matt. 5:9) how can we justify God's dealings with the Canaanites that this book records?

The righteous side of God's character is, of course, a consistent emphasis throughout Scripture. In the Pentateuch God dealt severely with all those who oppressed the patriarchs and their descendents (cf. Exod. 15:3). In the historical books we find the same thing. The psalmist referred to Yahweh as "mighty in battle" against the forces opposed to His will (e.g., Ps. 24:8; 45:3). The prophets, especially Jeremiah, warned that God will judge sin. In the Gospels we hear and see the wrath of God manifested in Jesus' words and works against the Pharisees for their sins. In the Book of Revelation, especially chapters 6-19, John pictured the wrath of God being poured out in judgment on the whole world. In Joshua, too, we see God commanding and leading the Israelites in violent mortal conflict with sinners.

The reason God wages war against sin and sinners is that He loves people and wants to save them from destruction by sin and its consequences (cf. Rom. 6:23). If God is not a God of war, then He cannot be a God of love.

We can see God's hatred of sin in His dealings with the Canaanites and in His dealings with the Israelites in Joshua.

In the Pentateuch we discovered many statements and warnings about the Canaanites. Their wickedness was great even in Abraham's day. The Sodomites were Canaanites (Gen. 19), but the measure of their iniquity was not yet full (Gen. 15:16; cf. Lev. 18:24-28). The Ras Shamra Tablets have shed much light on Canaanite religion and culture. Archaeologists discovered these written records in northwest Syria at the site of an ancient city, Ugarit. They date from the fourteenth century B.C., the time of the conquest by Joshua.

The Canaanites wrote them in the Ugaritic language in cuneiform script. These records reveal that Canaanite culture was extremely immoral and inhumane. The Canaanites practiced prostitution of both sexes, many kinds of sexual perversion, and human sacrifice widely. They were religious practices.

As Israel anticipated entering the land occupied by these people it was a case of destroy or be destroyed. In commanding the Israelites to annihilate the Canaanites God was performing surgery to remove a cancer from human society. He was not murdering an innocent primitive people as the liberal critics of the Bible used to say. God had been extremely patient with the Canaanite tribes. They had had hundreds of years to repent after the witness of Melchizedek, Abraham, and many other God-fearing people who had lived among them. Because they did not repent, God used Israel as a broom to sweep away their filth and purify the land. He did not drive the Canaanites out simply to make room for Israel. He did so also to remove this cancerous society and its malignant influence. Israel exercised considerable restraint in dealing with the Canaanites compared with the way some other ancient Near Eastern countries dealt with people they defeated. The Assyrians, for example, were very brutal.

God also manifested His hatred of sin in His dealings with the Israelites. We have seen this already in the Pentateuch as God disciplined His chosen people when they sinned. In Joshua, when Israel lusted after the things of Canaan He dealt with her severely. Achan's sin (ch. 7) affected the whole nation. God judged Achan as He did to teach the Israelites a strong lesson concerning how serious sin is. God's dealings with His own people were even more severe than His dealings with the Canaanites.

In short, Joshua reveals that God wages war against sin wherever He finds it. He patiently waits for people to repent, but if they do not judge sin themselves, He will judge it (Acts 17:30-31; 1 Cor. 11:31). God deals more severely with His own people than with others because privilege heightens responsibility.

Not only does Joshua reveal that God wages war against sin, but it also teaches us how He does it.

God uses the forces of nature to wage war against sin. He restrained the waters of a river, shook the walls of a city, sent hail from heaven, and lengthened the hours in a day to accomplish His purposes. God rarely works in as direct ways to judge sin today. This should not lead us to conclude that He never did or never will. He will again shake the heavens and the earth to bring down His wrath on sinners (cf. Rev. 6-19). We have the privilege of living in the day of His grace when God is being patient with sinners (2 Pet. 3:9-10). Nevertheless that day will end, and He will bring judgment on our world as He did on the world of the Canaanites.

God also uses people who are loyal to Him to wage war against sin. The people God used in Joshua were men and women of faith (Heb. 11:30). God's methods are unpredictable and often seem strange to His servants. They frequently appear foolish to us. Therefore God asks that we simply trust and obey Him. Faith in Joshua means refraining from what God forbids (e.g., at Ai) as well as doing all that God directs (e.g., at Jericho). Joshua is one of the clearest illustrations in the Bible that consistent trust in and obedience to the Word of God results in overcoming, victorious, powerful, successful living. Joshua clarifies three characteristics of faith.

1. Faith involves accepting God's standard of holiness. We tend to undervalue the need for personal and corporate holiness in our day because God is not judging sin immediately as He did in Joshua's day. This is the day of His patience. Nevertheless Joshua teaches that without holiness there can be no spiritual power or consistent victory in our experience (cf. 1:8; 24:19-25).

2. Faith also means abandonment to God's will. God has revealed in His Word how His people can experience all He wants them to have. Because God's ways are not the ways we would choose from our finite carnal viewpoint we have trouble trusting God and committing ourselves wholeheartedly to His will. The Israelites succeeded at Jericho as they did because they committed themselves completely to engaging in that battle as God had commanded. They did so even though it must have looked like suicide to obey.

3. Faith also involves achievement in God's might. It is God who wins the victories. Without God His people can do nothing productive (John 15:5). However with Him all things are possible (Matt. 19:26; Phil. 4:13). The Israelites learned this when they failed at Ai. Success does not really come as a result of our action as we obey God. It comes as a result of God's action working through instruments that He finds usable.

In summary, Joshua reveals that God hates sin. He is at war with it because it offends Him but also because it destroys the people He has created to have fellowship with Himself. God uses the forces of nature and people who are loyal to Him to root out sin and bring deliverance to His people. However the people He uses must accept His standard of holiness for themselves. They must abandon themselves to His way of doing things. They must also acknowledge that victories are the result of His might, not their own.

Constable: Joshua (Outline)

Outline

I. The conquest of the land chs. 1-12

A. Preparations for entering Canaan chs. 1-2

1. God's charge to Joshua 1:1-9

2. Joshua's charge to Israel 1:10-18

3. The spying out of Jericho ch. 2

B. Entrance into the land 3:1-5:12

1. Passage through the Jordan chs. 3-4

2. Circumcision and celebration of the Passover 5:1-12

C. Possession of the land 5:13-12:24

1. The conquest of Jericho 5:13-6:27

2. Defeat at Ai ch. 7

3. Victory at Ai 8:1-29

4. Renewal of the covenant 8:30-35

5. The treaty with the Gibeonites ch. 9

6. Victory over the Amorite alliance at Gibeon 10:1-27

7. Other conquests in southern Canaan 10:28-43

8. Conquests in northern Canaan 11:1-15

9. Summary of Joshua's conquests 11:16-12:24

II. The division of the land chs. 13-21

A. The land yet to be possessed 13:1-7

B. The land east of the Jordan 13:8-33

C. The land west of the Jordan chs. 14-19

1. The rationale for the allotments 14:1-5

2. Caleb's inheritance 14:6-15

3. Judah's inheritance ch. 15

4. Joseph's inheritance chs. 16-17

5. Survey of the remaining land 18:1-10

6. The inheritance of the remaining tribes 18:11-19:51

D. The special cities 20:1-21:42

1. The cities of refuge ch. 20

2. The cities of the Levites 21:1-42

E. The faithfulness of God 21:43-45

III. Joshua's final acts and death chs. 22-24

A. The return of the two and one-half tribes to their inheritances ch. 22

B. Joshua's farewell address to the Israelites ch. 23

1. A reminder of past blessings 23:1-13

2. A warning of possible future cursing 23:14-16

C. Israel's second renewal of the covenant 24:1-28

1. Preamble 24:1

2. Historical prologue 24:2-13

3. Covenant stipulations 24:14-24

4. Provisions for the preservation of the covenant 24:25-28

D. The death and burial of Joshua and Eleazar 24:29-33

Constable: Joshua

Joshua

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Book Introduction)

INTRODUCTION.

THE BOOK OF JOSUE.

This book is called Josue , because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue , or Jesus , to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus , was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock) --- Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) was successor of Moses among the prophets , or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted chap. x. under the name of the book of the Lord . See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet) --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock) --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington) --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)

Gill: Joshua (Book Introduction)

INTRODUCTION TO JOSHUA

The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is,

"the book of Joshua, the son of Nun, the disciple of Moses:''

in the Arabic version it is reckoned a book of the judges, which adds,

"the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.''

This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki 16:34; and even before the times of David, as is clear from Jos 15:63, compared with 2Sa 5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa 76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud ^a assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb 11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb 13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jam 2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act 7:45, Heb 4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers ^b observe, that the time of his principality we find not in the text; though they ^c say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus ^d, an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years ^e; but an Arabic writer ^f stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger ^g has compiled, and translated out of the Arabic exemplar into Latin.

Gill: Joshua 13 (Chapter Introduction)

INTRODUCTION TO JOSHUA 13

In this chapter Joshua is informed by the Lord, or put in mind, that part of the land of Canaan remained unconquered, and which it was; and is directed to divide the whole land among the nine tribes, and the half tribe of Manasseh, Jos 13:1; and since the two tribes of Reuben and Gad, and the other half tribe of Manasseh, had received their inheritance on the other side Jordan, Jos 13:8; that is described in general, Jos 13:9; and, then the particular portion of Reuben, Jos 13:15; and of Gad, Jos 13:24; and of the half tribe of Manasseh, Jos 13:29.