Text -- Joshua 19:32-51 (NET)

Naphtali’s Tribal Lands

19:32 The sixth lot belonged to the tribe of Naphtali by its clans. 19:33 Their border started at Heleph and the oak of Zaanannim, went to Adami Nekeb, Jabneel and on to Lakkum, and ended at the Jordan River. 19:34 It turned westward to Aznoth Tabor, extended from there to Hukok, touched Zebulun on the south, Asher on the west, and the Jordan on the east. 19:35 The fortified cities included Ziddim, Zer, Hammath, Rakkath, Kinnereth, 19:36 Adamah, Ramah, Hazor, 19:37 Kedesh, Edrei, En Hazor, 19:38 Yiron, Migdal El, Horem, Beth Anath, and Beth Shemesh. In all they had nineteen cities and their towns. 19:39 This was the land assigned to the tribe of Naphtali by its clans, including the cities and their towns.

Dan’s Tribal Lands

19:40 The seventh lot belonged to the tribe of Dan by its clans. 19:41 Their assigned land included Zorah, Eshtaol, Ir Shemesh, 19:42 Shaalabbin, Aijalon, Ithlah, 19:43 Elon, Timnah, Ekron, 19:44 Eltekeh, Gibbethon, Baalath, 19:45 Jehud, Bene Berak, Gath Rimmon, 19:46 the waters of Jarkon, and Rakkon, including the territory in front of Joppa. 19:47 (The Danites failed to conquer their territory, so they went up and fought with Leshem and captured it. They put the sword to it, took possession of it, and lived in it. They renamed it Dan after their ancestor.) 19:48 This was the land assigned to the tribe of Dan by its clans, including these cities and their towns.

Joshua Receives Land

19:49 When they finished dividing the land into its regions, the Israelites gave Joshua son of Nun some land. 19:50 As the Lord had instructed, they gave him the city he requested– Timnath Serah in the Ephraimite hill country. He built up the city and lived in it. 19:51 These are the land assignments which Eleazar the priest, Joshua son of Nun, and the Israelite tribal leaders made by drawing lots in Shiloh before the Lord at the entrance of the tent of meeting. So they finished dividing up the land.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 19:33

Their northern border drawn from west to east, as appears, because when this coast is described and brought to its end, the coast is said to turn from the east westward, Jos 19:34.

Wesley: Jos 19:33

goings - The end of that coast.

Wesley: Jos 19:35

Whence the lake of Cinnereth or Genesareth received its name.

Wesley: Jos 19:41

Which is here described only by its cities, not its borders, which are in part the same with Judah's, and their inheritance is in good part taken out of Judah's too large portion; as appears from divers of the cities here mentioned, which are also reckoned in Judah's portion.

Wesley: Jos 19:47

This was done after Joshua's death, and seems to be here inserted, that all the chief places where the Danites dwelt, tho' far distant, might be mentioned together; and to give an account of this strange accident, why they removed from their appointed portion to so remote a place; which may be this, that being much molested by their bad neighbours, they thought fit to go to some place remote from them, which also they were in a manner constrained to do, because otherwise they must have taken some part of the portions of other tribes, whereas now going to the very utmost northern point of the land, they took that which did not belong to any other tribe.

Wesley: Jos 19:49

That is, they are said to give it, because the whole land was given to Joshua, and Eleazar, and the princes, as joint trustees, acting in the name, and for the good of the people: so that even Joshua could take nothing without their gift.

Wesley: Jos 19:50

As God had promised, or commanded; either formerly, or at this time by Eleazar.

Wesley: Jos 19:50

That is, repaired and enlarged it, in which sense Nebuchadnezzar is said to have built Babylon, Dan 4:30.

JFB: Jos 19:32-39

Although the cities mentioned have not been discovered, it is evident, from Zaanannim, which is by Kedesh, that is, on the northwest of Lake Merom (Jdg 4:11), that the boundary described (Jos 19:34) ran from the southwest towards the northeast, up to the sources of the Jordan.

JFB: Jos 19:34

On the east of Tabor towards the Jordan, for the border ran thence to Hukkok, touching upon that of Zebulun; and as the territory of Zebulun did not extend as far as the Jordan, Aznoth-tabor and Hukkok must have been border towns on the line which separated Naphtali from Issachar.

JFB: Jos 19:34

The sixty cities, Havoth-jair, which were on the eastern side of the Jordan, opposite Naphtali, were reckoned as belonging to Judah, because Jair, their possessor, was a descendant of Judah (1Ch. 2:4-22) [KEIL].

JFB: Jos 19:40-46

It lay on the west of Benjamin and consisted of portions surrendered by Judah and Ephraim. Its boundaries are not stated, as they were easily distinguishable from the relative position of Dan to the three adjoining tribes.

JFB: Jos 19:47

The Danites, finding their inheritance too small, decided to enlarge its boundaries by the sword; and, having conquered Leshem (Laish), they planted a colony there, calling the new settlement by the name of Dan (see on Jdg 18:7).

JFB: Jos 19:50

It was most proper that the great leader should receive an inheritance suited to his dignity, and as a reward for his public services. But the gift was not left to the spontaneous feelings of a grateful people. It was conferred "according to the word of the Lord"--probably an unrecorded promise, similar to what had been made to Caleb (Jos 14:9).

JFB: Jos 19:50

Or Heres, on Mount Gaash (Jdg 2:9). Joshua founded it, and was afterwards buried there (Jos 24:30).

JFB: Jos 19:51

This verse is the formal close of the section which narrates the history of the land distribution; and to stamp it with due importance, the names of the commissioners are repeated, as well as the spot where so memorable a transaction took place.

Clarke: Jos 19:34

And to Judah upon Jordan - It is certain that the tribe of Naphtali did not border on the east upon Judah, for there were several tribes betwixt them. Some think that as these two tribes were bounded by Jordan on the east, they might be considered as in some sort conjoined, because of the easy passage to each other by means of the river; but this might be said of several other tribes as well as of these. There is considerable difficulty in the text as it now stands; but if, with the Septuagint, we omit Judah, the difficulty vanishes, and the passage is plain: but this omission is supported by no MS. hitherto discovered. It is however very probable that some change has taken place in the words of the text, וביהודה הירדן ubihudah haiyarden , "and by Judah upon Jordan."Houbigant, who terms them verba sine re ac sententia , "words without sense or meaning,"proposes, instead of them, to read ובגדות הירדן ubigdoth haiyarden , "and by the banks of Jordan;"a word which is used Jos 3:15, and which here makes a very good sense.

Clarke: Jos 19:35

Chinnereth - See the note on Jos 11:2.

Clarke: Jos 19:36

Hazor - See the note on Jos 11:1.

Clarke: Jos 19:38

Nineteen cities - But if these cities be separately enumerated they amount to twenty-three; this is probably occasioned by reckoning frontier cities belonging to other tribes, which are only mentioned here as the boundaries of the tribe. See on Jos 19:30 (note).

Clarke: Jos 19:41

Zorah, and Eshtaol - See the note on Jos 15:33

Clarke: Jos 19:41

Ir-shemesh - The city of sun; another proof of the idolatry of the Canaanites. Some think this was the same as Beth-shemesh.

Clarke: Jos 19:42

Shaalabbin - The foxes. Of this city the Amorites kept constant possession. See Jdg 1:35

Clarke: Jos 19:42

Ajalon - There was a place of this name about two miles from Nicopolis or Emmaus, on the road to Jerusalem. - Calmet.

Clarke: Jos 19:43

Thimnathah - Probably the same as Timnah. See on Jos 15:57 (note)

Clarke: Jos 19:43

Ekron - A well-known city of the Philistines and the metropolis of one of their five dynasties.

Clarke: Jos 19:45

Jehud, and Bene-berak - Or Jehud of the children of Berak.

Clarke: Jos 19:46

Japho - The place since called Joppa, lying on the Mediterranean, and the chief sea-port, in the possession of the twelve tribes.

Clarke: Jos 19:47

Went out too little for them - This is certainly the meaning of the passage; but our translators have been obliged to add the words too little to make this sense apparent. Houbigant contends that an ancient copyist, meeting frequently with the words ויצאהגבול vaiyetse haggebul , in the preceding history, became so familiarized to them that he wrote them here instead of ויאץ הגבול vaiyaats haggebul , and the border of the children of Dan was Strait for them. It was on this account that they were obliged to go and fight against Leshem, and take and possess it, their former inheritance being too strait for their increasing population

Clarke: Jos 19:47

And called Leshem, Dan - This city was situated near the origin of Jordan, at the utmost northern extremity of the promised land, as Beer-sheba was at that of the south; and as after its capture by the Danites it was called Dan, hence arose the expression from Dan even to Beer-sheba, which always signified the whole extent of the promised land. Some suppose that Leshem was the same with Caesarea Philippi, but others with reason reject this opinion. It must be granted that the whole account given in this verse refers indisputably to a fact which did not take place till after the death of Joshua. It is another of the marginal or explicative notes which were added by some later hand. The whole account of this expedition of the Danites against Leshem is circumstantially given in the book of Judges, chapter 18, and to that chapter the reader is referred.

Clarke: Jos 19:50

Timnath-serah - Called Timnath-heres in Jdg 2:9, where we find that the mountain on which it was built was called Gaash. It is generally allowed to have been a barren spot in a barren country.

Clarke: Jos 19:51

At the door of the tabernacle - All the inheritances were determined by lot, and this was cast before the Lord - every thing was done in his immediate presence, as under his eye; hence there was no murmuring, each having received his inheritance as from the hand of God himself, though some of them thought they must have additional territory, because of the great increase of their families.

Calvin: Jos 19:32

The next lot mentioned is that of Naphtali, and it seems to correspond with the disposition and manners of that tribe. For Jacob had testified, Naphtali is a hind let loose; he gave goodly words. For this reason they seem to have been contiguous on one side to the children of Judah, and to have been surrounded on other sides by the enclosures of their brethren. ¹⁷¹ Indeed, in its being said that the tribe of Dan took Lesen, there seems to be a tacit comparison, because the children of Naphtali did not employ arms to force their way into their inheritance, but kept themselves quietly in a subdued territory, and thus enjoyed safety and tranquillity under the faith, and, as it were, protection of Judah and the other tribes. The capture of Lesen by the children of Dan, in accordance with the divine grant which they had received of it, did not take place till after the death of Joshua. But the fact which is more fully detailed in the book of Judges is here mentioned in passing, because praise was due to them for their boldness and activity in thus embracing the right which God had bestowed upon them, and so trusting in him as to go down bravely and defeat the enemy.

Calvin: Jos 19:49

49.When they had made an end of dividing, etc We have here, at length, an account of the gratitude of the people towards Joshua. For although the partition of the land of Canaan, among the posterity of Abraham, behooved to be equitable, yet Joshua, by his excellent virtues, deserved some honorary reward. Nor could any complain that a single individual was enriched at their expense. For, first, in the delay there was a striking proof of the moderation of this holy servant of God. He does not give any heed to his own interest till the commonweal has been secured. How seldom do we find any who, after they have given one or two specimens of valor, do not forthwith make haste to the prey? Not so Joshua, who thinks not of himself till the land has been divided. In the reward itself also the same temperance and frugality are conspicuous. The city he asks to be given to himself and his family was a mere heap of stones, either because it had been demolished and converted into a heap of ruins, or because no city had yet been built upon it.

It is conjectured with probability, that with the view of making the grant as little invidious as possible, the city he requested was of no great value. If any one thinks it strange that he did not give his labor gratuitously, let him reflect that Joshua liberally obeyed the divine call, and had no mercenary feelings in undergoing so many labors, dangers, and troubles; but having spontaneously performed his duty, he behooved not to repudiate a memorial of the favor of God, unless he wished by perverse contempt to suppress his glory. For the grant voted to him was nothing else than a simple testimonial of the divine power, which had been manifested through his hand. Truly no ambition can be detected here, inasmuch as he desires nothing for himself, and does not rashly act from a feeling of covetousness, but seeks in the popular consent a confirmation of the honor which God had already bestowed upon him. To have been silent in such a case, would have been more indicative of heartlessness than of modesty. The statement in the concluding verse of the chapter, that Joshua and Eleazar made an end of dividing the land, points to the perpetuity of the boundaries, which had been fixed, and warns the children of Israel against moving in any way to unsettle an inviolable decree.

Defender: Jos 19:50

As Caleb was the first to request and be given his inheritance (among the tribes west of the Jordan, that is), so Joshua was the last (Jos 19:49).

Defender: Jos 19:50

Timnath-serah, the city assigned to Joshua, has been suggested by some as the source of the name Nazareth. The names of both are of uncertain meaning and derivation. However, the locations of the two were quite far apart, so it is unlikely there could be any connection."

TSK: Jos 19:33

Zaanannim : Jdg 4:11, Zaanaim

TSK: Jos 19:34

turneth : Deu 33:23

Aznothtabor : Apparently the same as Azanoth, which Eusebius places in the plain not far from Diocesarea or Sephoris. Jos 19:12, Jos 19:22

Judah : As it is certain that the tribe of Naphtali did not border upon that of Judah, there being several tribes between, we should probably omit Judah, with the Septuagint; though it may have been a town so called.

TSK: Jos 19:35

Hammath : Gen 10:18; Num 13:21, Num 34:8, Num 34:8; 1Ki 8:65, Hamath

Chinnereth : Jos 11:2, Chinneroth, Jos 13:27; Mar 6:53, Gennesaret

TSK: Jos 19:36

Hazor : Jos 11:1, Jos 11:20, Jos 12:19

TSK: Jos 19:37

Kedesh : Jos 12:22, Jos 20:7

TSK: Jos 19:38

Bethanath : Eusebius mentions a town of the name of Βαταναιαν , fifteen miles from Cesarea. (Diocesarea or Sephoris probably.)

Bethshemesh : Jos 19:22

TSK: Jos 19:41

Zorah : Situated on the frontiers of Dan and Judah, tens miles north from Eleutheropolis, towards Nicoplis, according to Eusebius, not far from Caphar Sorek. Jos 15:33, Zoreah, Jdg 13:2, Jdg 13:25, Jdg 16:31, Jdg 18:2; 1Ch 2:53; 2Ch 11:10

Irshemesh : Supposed by some to be the same as Beth-shemesh in the tribe of Judah; but this latter city is evidently distinguished from it by being assigned by the tribe of Judah to the Levites (Jos 21:16). Ir-shemesh rendered πολις Σαμμαυς by the LXX, seems to be the same as Emmaus or Nicopolis, 22 miles south-east from Lydda, according to the Old Jerusalem Itinerary.

TSK: Jos 19:42

Shaalabbin : Eusebius calls it Σαλαβα , and places it in Samaria, and Jerome calls it Salebi (Ezek. 48), and joins it to Ajalon and Emmaus. Jdg 1:35, Shaalbim

Ajalon : This appears to be the Ajalon which Jerome places two miles from Nicopolis or Emmaus, in the road to Jerusalem. Jos 10:12, Jos 21:24; 1Sa 14:31

TSK: Jos 19:43

Thimnathah : Gen 38:12; Jdg 14:1, Jdg 14:2, Timnath

Ekron : Ekron is placed by Eusebius between Ashdod and Jamnia, eastward; and probably the ruined village of Tookrair, mentioned by Dr. Richarson, situated on the top of a hill, and which he says seems to have been a place of considerable consequence, occupies its site. Jos 15:45; 1Sa 5:10; Amo 1:8

TSK: Jos 19:44

Gibbethon : Jos 21:23; 1Ki 15:27, 1Ki 16:15

Baalath : 1Ki 9:18

TSK: Jos 19:45

Gathrimmon : Jos 21:24

TSK: Jos 19:46

before : or, over against

Japho : or, Joppa, Jon 1:3; Act 9:36, Act 9:43, Act 10:8

TSK: Jos 19:47

the coast : Jdg 1:34, Jdg 1:35, 18:1-29

called Leshem : Jdg 18:7, Jdg 18:27, Jdg 18:29, Laish

TSK: Jos 19:49

gave : Eze 45:7, Eze 45:8

TSK: Jos 19:50

Timnathserah : Jos 24:30; Jdg 2:9, Timnath-heres, 1Ch 7:24

TSK: Jos 19:51

These are : Jos 14:1; Num 34:17-29; Psa 47:3, Psa 47:4; Mat 20:23, Mat 25:34; Joh 14:2, Joh 14:3, Joh 17:2; Heb 4:8, Heb 4:9

in Shiloh : Jos 18:1, Jos 18:10; Gen 49:10; Jdg 21:19, Jdg 21:21; 1Sa 1:3; Psa 78:60; Jer 7:12-14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 19:33

From Allon to Zaanannim - Render "from the oak forest at Zaanannim."From Jdg 4:11 it appears that this oak or oak-forest was near Kedesh.

Adami, Nekeb - Render "Adami of the Pass."Possibly the ancient "Deir el Ahmar"("red cloister"), which derives its name from the color of the soil in the neighborhood, as perhaps Adami did. The spot lies about 8 miles northwest of Baalbek.

Barnes: Jos 19:34

Aznoth-tabor - This place ("ears of Tabor") was no doubt in the neighborhood of Mount Tabor - probably on the eastern slope; and Hukkok on the western slope.

To Judah upon Jordan - i. e. to the "Havoth-jair"Num 32:41, which were on the opposite side of Jordan. Jair, from whom these towns or villages were named, traced his ancestry in the male line through Hezron to Judah Num 27:1; and it is likely that he was assisted by large numbers of his kinsmen of that tribe in his rapid conquest of Bashan. Hence, the Havoth-jair were, in all likelihood, largely colonised by Judahites, especially perhaps that portion of them nearest the Jordan. Thus, that part of the river and its valley adjacent to these settlements was spoken of as "Judah upon Jordan,"or more literally "Judah of the Jordan"(compare Num 22:1).

Barnes: Jos 19:35-38

The number of the fortified cities of Naphtali is remarkable, though it does not tally with the catalogue. It was no doubt good policy to protect the northern frontier by a belt of fortresses, as the south was protected by the fenced cities of Judah. Hammath, a Levitical city (compare Jos 21:32; 1Ch 6:76), is not to be confounded with the Hamath on the northeastern frontier of the land Num 13:21. The name (from a root signifying "to be warm") probably indicates that hot springs existed here; and is perhaps rightly traced in Ammaus, near Tiberias. Rakkath was, according to the rabbis, rebuilt by Herod and called Tiberias. The name ("bank, shore") suits the site of Tiberias very well. Migdal-el, perhaps the Magdala of Mat 15:39, is now the miserable village of "El Mejdel."

Barnes: Jos 19:46

Japho (the modern Jaffa, or Yafa), elsewhere (see the margin) called Joppa, is often mentioned in the history of the Maccabees and was, as it still is, the leading port of access to Jerusalem both for pilgrims and for merchandise. It is a very ancient town.

Barnes: Jos 19:47

The words "too little"are an insertion of the King James Version Render rather, "the border of the children of Dan was extended."The Hebrew appears to mean "the children of Dan enlarged their border because they had not room enough."

The reason of this was that the Danites, a numerous tribe (Num 26:5 note), found themselves Jdg 1:34-35 cooped up among the hills by the powerful and warlike Amorites. Hence, the Danite expedition (see the marginal reference), which surprised the Sidonion inhabitants of Leshem, an unwarlike and peaceable race, exterminated them, and annexed their city and territory to the portion of Dan.

Barnes: Jos 19:50

Nothing is said of any express command of God respecting the inheritance of Joshua. But as such special portion appears to have been promised to Caleb at the time when he and Joshua alone out of the twelve spies remained faithful Jos 14:6-9, it is probable that a like promise was made to Joshua. The name of the place is also written Timnath-heres Jdg 2:9, by a transposition of the letters. The rabbinical explanation that the name Timnath-heres (i. e. "portion of the sun") was given because a representation of the sun was affixed to the tomb in memory of Joshua’ s command to the sun to stand still, appears to be an afterthought. The name Timnath-serah ("portion that remains") was perhaps conferred on the spot in consequence of its being allotted to Joshua, the last allotment made in the whole distribution of his conquests. The site has been conjectured to be "Tibneh,"a village about five miles north-west of Lydda (or, by Conder, Kerr Hares, nine miles south of Nablous).

Poole: Jos 19:33

Their coast their northern border, drawn from west to east, as appears, because when this coast is described and brought to its end, the coast is said to turn from the east westward, Jos 19:34 . The outgoings, i.e. the end of that coast.

Poole: Jos 19:34

Westward: this is unquestionably the southern border described from east to west.

To Judah, upon Jordan

Quest. How can this be, when there were divers tribes between this and Judah, all which reached to Jordan?

Answ He doth not say of Judah, as he doth of Zebulun and Asher, that it reacheth to it; but, as it seems, purposely leaves out that word which he had used in both the former branches, lest it should be understood of a local reaching to it, or being contiguous with it, which was not true; and that he might signify that he meant this clause in another sense, to wit, that it did in some sort go or reach to, or converse with Judah by Jordan . And so this may be here added, to show the accomplishment of that famous and obscure prophecy, That Naphtali, though he should be planted in the utmost border of the land, on the north-east, yet he should possess the riches of the west and south , Deu 33:23 , i.e. of those tribes which were at a great distance from him westward and southward; and this he should do by way of commerce with them by their famous river Jordan, which he did not only touch in a small part, as some of the other tribes did, but lay all along it for a good space together, even from the very fountain unto the sea of Gennesaret. Some think that this is verified by that royalty of this river, which they suppose God gave to the tribe of Judah, which extended as far as Naphtali.

Poole: Jos 19:35

Hammath or, Hamath ; of which see Num 34:8 1Ki 8:65 2Ki 23:33 .

Chinnereth whence the lake of Chinnereth or Gennesaret received its name.

Poole: Jos 19:38

Nineteen cities: See Poole "Jos 19:15", See Poole "Jos 19:22" , See Poole "Jos 19:30" .

Poole: Jos 19:41

Their inheritance which is here described only by its cities, not by its borders, which are in part the same with Judah’ s; and their inheritance is in good part taken out of Judah’ s too large portion, as appears from divers of the cities here mentioned, which are also reckoned as in Judah’ s portion.

Poole: Jos 19:47

Went out too little for them Heb. went out from them , to wit, out of their hands or possession; for so this Hebrew word is used concerning those lands, which in the year of the jubilee are said to go out , Lev 25:28,30,31,33 , i.e. out of the hands of the present possessor, to the first and ancient owner. And so peradventure this may signify that many of the Danites were forced by their powerful neighbors the Philistines to relinquish their coast, and their allotted habitations; which put them upon the following course.

The children of Dan went up to fight against Leshem after Joshua’ s death, as appears from Jud 18 and seems to be here inserted, partly that all the chief places where the Danites (dwelt,) though far distant, might be mentioned together; and partly to give an account of this strange accident, why they removed from their appointed portion to so remote a place; which may be this, that being much molested and terrified by their bad neighbours, they thought fit to go to some place remote from them, which also they were in a manner constrained to do, because otherwise they must have taken some part of the portions of other tribes, whereas now going to the very utmost northern point of the land, they took that which did not belong to, or, at least, was not in the possession of any other tribe. See more Jud 18 .

Poole: Jos 19:49

i.e. They are said to give it , because the whole land was given to Joshua, and Eleazar, and the princes, as joint trustees, acting in the name and for the good of the people; so that even Joshua could take nothing without their gift.

Poole: Jos 19:50

According to the word of the Lord as God promised or commanded; either, first, formerly, as may be gathered from Jos 16:6 ; where we read that the Lord said something unto Moses concerning me , Caleb, and thee, Joshua; though only what is said to Caleb be there expressed, the other not being to his purpose there; for Joshua having showed the same courage and faithfulness which Caleb did, did doubtless receive equal encouragement and comfort from God at that time. Or, secondly, now at this time by Eleazar.

Timnath-serah called Timnath-heres , Jud 2:9 . He built , i.e. repaired and enlarged it, in which sense Nebuchadnezzar is said to have built Babylon, Dan 4:30 .

Haydock: Jos 19:33

Heleph seems to have been on the north-eastern limits of Nephthali. The cities on the Jordan southwards, as far as Genesareth, are specified. (Haydock)

Haydock: Jos 19:34

Juda was in possession of the southern parts of the Jordan, as Nephthali had the northern, so that by means of navigation they might enjoy the riches (Calmet) of each other, and of the other tribes. (Haydock) (Deuteronomy xxxiii. 23.) ---

Septuagint do not read Juda, which forms all the difficulty, as five tribes lay between these two. They have "and the Jordan is towards the rising sun." (Calmet) ---

Grabe inserts, with a star, " to Juda, the Jordan," &c., intimating that to Juda, was not a part of the Septuagint version.

Haydock: Jos 19:35

Ser. The Septuagint seem to have read rather differently. "And the fortified, or walled cities of the Tyrians, Tyre and Emath, (and) Bekkath," &c. (Haydock) ---

Assedim may be the name of a people. The situation of Ser is also unknown. ---

Emath is the famous Emesa, Numbers xiii. 22. (Calmet) ---

Tyre, &c., belong to Aser, and not to Nephthali, as the Septuagint might insinuate. But Emesa would be within the borders of the latter. (Haydock) ---

Cenereth, the lake of that name, as St. Jerome says that the city of Cenereth was Tiberias, on the southern extremity of the lake whereas Nephthali possessed only the northern part. (Calmet) ---

Bonfrere supposes that Caphernaum, or some adjacent city, is meant; and indeed the first words of the verse indicate that a list is given of the strong cities, unless that should be restricted to those of the Assedim, which are not specified. (Haydock)

Haydock: Jos 19:36

Arama. Hebrew, "Rama." ---

Asor, the capital of Jabin, chap. xi. 1.

Haydock: Jos 19:37

Enhasor, "the fountain of Asor," or Daphne, a delightful spot resembling the famous suburbs of Antioch. (Josephus, Jewish Wars iv. init.)

Haydock: Jos 19:38

Bethanath, "the house of poverty," is Betanea, 15 miles from Cæsarea. (Eusebius) ---

Nineteen. Twenty-three places are mentioned. But some might only be villages, &c., chap. xv. 62.

Haydock: Jos 19:41

Sun. Some suppose that it is the same with Bethsames of Juda, which was ceded to the Levites. (Calmet) ---

Dan lay on the west of Juda. (Haydock) ---

Selebin, where the Amorrhites maintained themselves, Judges i. 35.

Haydock: Jos 19:43

Themna; the Thamna of the tribe of Juda, chap. xv. 10. ---

Acron, or Accaron.

Haydock: Jos 19:44

Elthece, or Elthecon of Juda, given to the Levites. All the three tribes might dwell in it.

Haydock: Jos 19:45

Barach. Hebrew, "Bene-barac," or "Jud, of the sons of Barac."

Haydock: Jos 19:46

Mejarcon, "the waters of Jarcon" and Arecon, were near Joppe. (Calmet)

Haydock: Jos 19:47

There. Hebrew, "and the limits of Dan went out from them. They were not able to keep the cities in subjection; so that, finding themselves too much confined, they sought for fresh settlements at Lessem; or, their borders were known by these cities, through which they passed, (Calmet) though most of them had been already assigned to the tribe of Juda. (Menochius) ---

Dan. This city was not Peneas, or Cæsarea, but the utmost boundary of Palestine on the north, as Bersabee was on the south. This history is given more at large, Judges xviii. 1. The Septuagint vary from the Hebrew in verses 46, 47, and 48, (Calmet) and add that "the children of Dan did not destroy the Amorrhites, who afflicted them in the mountains, and would not suffer them to descend into the plain....But the land of Ephraim lay heavy upon them, and they became tributary to them. (See chap. xvii. 13.) 49. And they went to take possession of their limits, and the children of Israel," &c. (Haydock)

Haydock: Jos 19:50

Lord, by the mouth of Eleazar. Josue was content with one of the most barren parts of the country. He waits till all are provided for, shewing throughout his life a pattern of moderation and disinterestedness, which render him worthy to be considered as a figure of Jesus Christ, who reduced himself to the lowest state of abjection for our sakes. (Calmet) See chap. xiv. 6. (Menochius) ---

Ephraim. It was before called Gaas; and the city, which Josue enlarged, lay on the north side of it, chap. xxiv. 30., and Judges ii. 9.

Gill: Jos 19:32

The sixth lot came out to the children of Naphtali,.... The tribe of Naphtali, and directed what should be the inheritance of this tribe:

even for the children of Naphtali, according to their families; which was to be divided among them, according to the number of their, families.

Gill: Jos 19:33

And their coast was from Heleph,.... That is, their northern coast, reaching from west to east, as appears by the ending of it at Jordan; the Alexandrian copy of the Greek version calls it Mlepeh, the Targum, Meheleph, and Jerom, Mealeb, which he calls the border of Naphtali; which, though to the north, cannot be expressly said what and where it was:

from Allon to Zaanannim; or rather from the oak, or from the plain in Zaanannim ^d; for it seems to be the same with the plain of Zanaaim, Jdg 4:11.

and Adami, Nekeb; some make these to be but one city, and the latter only an epithet of the former; but the Talmudists ^e make them two, as we do, and call the first Damin, and the latter Ziadetha; but what and where either of them were exactly is not known; for Adami cannot be the same with Adam, Jos 3:16; as some think; for that was in Peraea, on the other side Jordan; See Gill on Jos 3:16,

and Jabneel; Jabneel is different from that which was on the borders of Judah, Jos 15:11; and is called by the Jews ^f since Cepherjamah:

unto Lakum; of which we nowhere else read:

and the outgoings thereof were at Jordan; here the coast ended this way.

Gill: Jos 19:34

And then the coast turneth westward to Aznothtabor,.... This was the southern border, reaching from east to west; it began at Aznothtabor, which Jerom ^g says was a village in his time belonging to the country of Diocaesarea, in the plains; there is another place called Chislothtabor, on the borders of Zebulun, Jos 19:12,

and goeth out from thence to Hukkok: there the southern border ended, which was in the border of Asher, and is the same with Helkath, Jos 19:25; with which compare 1Ch 6:75,

and reacheth to Zebulun on the south side, and reacheth to Asher on the west side and to Judah upon Jordan towards the sunrising; so that as it was bounded by Lebanon, on the north, near to which some of the cities were, mentioned in Jos 19:33, it had Zebulun on the south, Asher on the west, and Jordan to the east; for by Judah is not meant the tribe of Judah, from which Naphtali was at a great distance, but a city so called, as Fuller ^h seems rightly to conjecture.

Gill: Jos 19:35

And the fenced cities are Ziddim,.... The later name of Ziddim, according to the Talmud ⁱ, was Cepharchitiya, or the village of wheat, perhaps from the large quantity or goodness of wheat there:

Zer is called by Jerom ^k Sor, and interpreted Tyre, the metropolis of Phoenicia, very wrongly, and, in the tribe of Naphtali:

and Hammath probably was built by the youngest son of Canaan, Gen 10:18; or had its name in memory of him; it lay to the north of the land of Israel; see Num 34:8,

Rakkath, and Chinnereth; Rakkath according to the Jewish writers ^l is the same with Tiberias, as Chinnereth with Gennesaret, from whence the lake or sea of Tiberias, and the country and lake of Gennesaret, had their names, often mentioned in the New Testament. Gennesaret was a most delicious and fruitful spot, and fulfilled the prophecy of Moses, Deu 33:23; concerning Naphtali.

Gill: Jos 19:36

And Adamah,.... Adamah is different from Adami, Jos 19:33; and may seem to confirm the notion of some, that Nekeb there is an epithet of it, and so distinguishes it from Adamah here:

and Ramah; of Ramah, as there were several places of this name; see Gill on Jos 19:29,

and Hazor was a royal city, of which; see Gill on Jos 11:1.

Gill: Jos 19:37

And Kedesh,.... This is Kedesh in Galilee, in Mount Naphtali, to distinguish it from others of the same name; it was one of the cities of refuge, Jos 20:7. Jerom says ^m in his day it was called Cidissus, and was twenty miles from Tyre by Paneas; See Gill on Jos 12:22.

and Edrei is a different place from one of that name in the kingdom of Og, Num 21:33,

and Enhazor, of which we read nowhere else.

Gill: Jos 19:38

And Iron,.... Of Iron no mention is made elsewhere:

and Migdalel, which Jerom calls Magdiel, he says ^m was shown a small village, five miles from Dara, as you go to Ptolemais:

and Horem is not mentioned anywhere elsewhere;

and Bethanath; Jerom also relates ⁿ, that Bathana, in the tribe of Naphtali, was a village that went by the name of Betbanes, fifteen miles from Caesarea:

and Bethshemesh was another city, in which was a temple dedicated to the sun, when inhabited by the Canaanites; see Jos 19:22; and so in Bethanath there might be a temple dedicated to some deity, though now uncertain what:

nineteen cities with their villages; there are more mentioned, but some of them might be only boundaries, and so belonged to another tribe.

Gill: Jos 19:39

This is the inheritance of the tribe of the children of Naphtali,.... Which Josephus ^o thus describes;"the country to the east, as far as Damascus the city, and upper Galilee, the Naphtalites took, unto Mount Lebanon, and the fountains of Jordan, which flow out of the mount, reaching the northern border of the city Arce:"

according to their families; which was divided among them, according to the number of their families:

the cities and their villages; before enumerated.

Gill: Jos 19:40

And the seventh lot came out for the tribe of the children of Dan,.... Which was the last lot drawn, and which appointed an inheritance to this tribe:

according to their families; the number of them.

Gill: Jos 19:41

And the coast of their inheritance was Zorah, and Eshtaol,.... The tribe of Dan is not described by places the boundaries of it, as other tribes, but by its cities, which were chiefly, at least several of them, taken out of the tribe of Judah, as the two first of these most manifestly were; See Gill on Jos 15:33,

and Irshemesh signifies the city of the sun, as the Targum interprets it, and was so called very probably from a temple in it, dedicated to the idolatrous worship of the sun, but a different place from Bethshemesh in other tribes; though those of that name, as this, had it for the like reason; and so Heliopolis, in Egypt, which signifies the same, where was a temple of the same kind; as there was another city of this name, between the mountains of Libanus and Antilibanus, now called Balbec ^p, where the ruins of the temple are yet to be seen: but this was a different place, the Septuagint version calls it Sammaus, and it was, according to Jerom ^q, the same with Emmaus, afterwards called Nicopolis; which, if the same Emmaus with that in Luk 24:13; though some doubt it, was sixty furlongs from Jerusalem, or seven miles and a half.

Gill: Jos 19:42

And Shaalabbin,.... The first of these is the same with Shaalbim, Jdg 1:35; and which Jerom ^r calls Selab, in the tribe of Dan; and which he says was in his day shown a large village on the borders of Sebaste, by the name of Selaba.

and Ajalon is famous for the standing still of the moon in its valley while Joshua pursued his enemies; see Gill on Jos 10:12,

and Jethlah, of which we read nowhere else.

Gill: Jos 19:43

And Elon,.... Of Elon no mention is made elsewhere:

and Thimnathah is a different place from Timnah in the tribe of Judah, Jos 15:10. Jerom ^s speaks of the Thamnitic country, so called from the village Thamna, which seems to be this:

and Ekron was one of the five principalities of the Philistines, and never possessed by the Israelites; it first fell by lot to the tribe of Judah, and afterwards given to the tribe of Dan, Jos 15:45.

Gill: Jos 19:44

And Eltekeh,.... Eltekeh was a city given to the Levites, Jos 21:23; and supposed by some to be the same with Eltekon in the tribe of Judah given to the Danites, Jos 15:59,

and Gibbethon was in the hands of the Philistines in the reign of Asa, 1Ki 15:21; and in the same place Jerom ^t calls Gabatha a city of the strangers, or Philistines; and which lie places near Bethlehem in the tribe of Judah:

and Baalath is not the same with Baalah, Jos 15:29; but the Baalath rebuilt by Solomon, 1Ki 9:18; called by Josephus ^u Baleth, and spoken of by him as near to Gazara in the land of the Philistines; of these two last cities, the Talmudists ^w say that their houses belonged to Judah, and their fields to Dan.

Gill: Jos 19:45

And Jehud,.... Of Jehud no mention is made elsewhere:

and Beneberak signifies sons of lightning; see Mar 3:17. Jerom ^x speaks of tills as the name of two places, Bane in the tribe of Dan, and Barach in the same tribe, and which was in his day near Azotus. This place was famous in later times among the Jews for being a place where one of their noted Rabbins, R. Akiba, abode and taught for some time ^y:

and Gathrimmon was in Jerom's ^z time a very large village, twelve miles from Diospolis, or Lydda, as you go from Eleutheropolis to it; it was a city given to the Levites, Jos 21:24.

Gill: Jos 19:46

And Mejarkon, and Rakkon,.... Of the two first of these we read no where else.

with the border before Japho; Japho is the same with Joppa, now called at this day Jaffa, a port in the Mediterranean sea, famous for being the place where Jonah took shipping; see Gill on Jon 1:3; and where the Apostle Peter resided some time; see Gill on Act 9:36; and See Gill on Act 9:38. It is not certain whether Joppa itself was in the tribe of Dan, or only on the borders of it; the coast of Dan reached "over against" it, as it may be rendered, and included the villages and little cities that were near it; for such there were, as Josephus ^b testifies.

Gill: Jos 19:47

And the coast of the children of Dan went out too little for them,.... Being a very numerous tribe, the cities allotted them were not sufficient for them; or rather, leaving out the supplement "too little", the words will run, it "went out from them"; they lost part of it, being driven out of the valley into the mountain by the Amorites, Jdg 1:34; which obliged them to seek out elsewhere for habitations:

therefore the children of Dan went out to fight against Leshem; called Laish, Jdg 18:1, where the whole story is related of their lighting against this place and taking it; which, though some time after the death of Joshua, is here recorded to give at once an account of the inheritance of Dan; and which is no argument against Joshua's being the writer of this book, as is urged; since it might be inserted by another hand, Ezra, or some other inspired man, for the reason before given:

and took and smote it with the edge of the sword, and possessed it,

and dwelt therein; being a Canaanitish city, they put all in it to the sword, as the Lord had commanded, and took possession of it for an habitation:

and called Leshem Dan, after the name of Dan their father; this is the place which is always meant, where the phrase is used "from Dan to Beersheba", Jdg 20:1, this being at the utmost northern border of the land of Canaan, as Beersheba was at the further part of the southern coast of it. It was, according to Jerom ^c, situated near Paneas, out of which the river Jordan flowed; and Kimchi on the text observes, their Rabbins ^d say, that Leshem is Pamias (i.e. Paneas), and that Jordan flows from the cave of Pamias, and had its name שיודד מדן because it descended from Dan; and so Josephus ^e says, that Panium is a cave under a mountain, from whence rise the springs of Jordan, and is the fountain of it; and Pliny also says ^f, the river Jordan rises out of the fountain Paneas. This city was enlarged and beautified by Philip Herod, and he called it by the name of Caesarea Philippi, both in honour of Tiberius Caesar ^g and after his own name, by which name it goes in Mat 16:13; and is called in the Jerusalem Targum on Gen 14:14, Dan of Caesarea.

Gill: Jos 19:48

This is the inheritance of the tribe of the children of Dan,.... Before described by its cities, which were in it. This tribe was bounded by Ephraim on the north, by Judah on the east, by Simeon on the south, and by the Mediterranean sea on the west. Josephus ^h says, the Danites enjoyed the vale which lies to the setting sun, bounded by Azotus and Doris, and all Jamnia and Getta, from Accaron (or Ekron) to the mountain from whence the tribe of Judah begins:

according to their families; which inheritance was distributed according to the number of their families:

their cities with their villages; before named.

Gill: Jos 19:49

And when they made an end of dividing the land for inheritance by their coasts,.... That is, Eleazar, Joshua, and the ten men appointed for this, purpose; when all the lots were drawn, and the several inheritances which came up to them were divided among the families of the respective tribes, this work being finished:

the children of Israel gave an inheritance to Joshua the son of Nun among them; most interpreters observe the modesty of Joshua, that though the oldest and the greatest man in the nation, the chief governor, yet had his inheritance last of all; nor did he take any part to himself, it was given to him by the people, who had the whole land divided among them; in which he was a type of Christ; see 2Co 8:9 Phi 2:6.

Gill: Jos 19:50

According to the word of the Lord,.... Or mouth of the Lord; either according to the oracle of Urim and Thummim, which Eleazar consulted on this occasion; or according to what the Lord had said to Moses, at the same time that Hebron was ordered to Caleb, Jos 14:6; and

they gave him the city which he asked, even Timnathserah in Mount Ephraim; he chose a place in his own tribe, for he was of the tribe of Ephraim; and it seems that what he chose was none of the best of places; for Paula, as Jerom ⁱ relates, when she travelled into those parts, wondered that the distributor of the possessions of the children of Israel should choose such a rough and mountainous place for himself; of its situation, see Jos 24:30,

and he built the city, and dwelt therein; he rebuilt it, and fitted it for his own habitation, and for those that belonged to him. (Timnathserah means "an abundant portion" or "a place in the sun". Joshua great reward was in seeing the promises of God fulfilled before his very eyes Jos 21:45 and the children of Israel serving the Lord's during his lifetime Jos 24:31. Joshua may have received but a small inheritance in the promised land but this was just an earnest of his future glorious inheritance in eternity. The saints of God have the best portion saved for the last Joh 2:10 whereas the worldling has his best portion now; his worst is yet to come. Editor.)

Gill: Jos 19:51

These are the inheritances which Eleazar the priest, and Joshua the son of Nun,.... The one the high priest, and the other the chief governor of the nation:

and the heads of the fathers of the tribes of the children of Israel; the princes appointed for this service, whose names are given Num 34:18; the inheritances before described in the preceding chapters by their boundaries and cities, these the said persons

divided for an inheritance by lot in Shiloh; and so has particular reference to the seven lots drawn there for seven of the tribes, by which their inheritances were assigned to them: and this was done

before the Lord, at the door of the tabernacle of the congregation; see Jos 18:1,

so they made an end of dividing the country; though it was not as yet wholly subdued.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 19:32

¹ tn Heb “the sixth lot came out for the sons of Naphtali, for the sons of Naphtali.”

NET Notes: Jos 19:33

¹ tn Heb “and their border was from Heleph, from the oak of Zaanannim, and Adami Nekeb, and Jabneel to Lakkum.”

² tn The word “River” is not in the Hebrew text, but has been supplied for clarity.

NET Notes: Jos 19:34

¹ tc The MT reads “Judah, the Jordan”; the LXX omits “Judah.” Perhaps there was a town named Judah, distinct from the tribe of Judah, located near the northern end of the Jordan.

NET Notes: Jos 19:36

¹ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

NET Notes: Jos 19:38

¹ sn Instead of Yiron some English translations read Iron.

² tn The words “in all they had” are supplied in the translation for clarification.

NET Notes: Jos 19:39

¹ tn Heb “this was the inheritance of the tribe of the sons of Naphtali.”

NET Notes: Jos 19:40

¹ tn Heb “the seventh lot came out for the sons of Dan.”

NET Notes: Jos 19:47

¹ tn Heb “the territory of the sons of Dan went out from them.”

² tn Heb “Leshem.” The pronoun (“it”) has replaced the name “Leshem” in the translation for stylistic reasons.

³ tn Heb “according to the name of their father.”

NET Notes: Jos 19:48

¹ tn Heb “this was the inheritance of the tribe of the sons of Dan.”

NET Notes: Jos 19:49

¹ tn Heb “an inheritance in their midst.”

NET Notes: Jos 19:51

¹ tn Heb “the leaders of the fathers of the tribes.”

² tn Heb “at the entrance of the tent of assembly.”

sn On the tent of meeting see Exod 33:7-11.

Geneva Bible: Jos 19:33

And their coast was from ^{( h )} Heleph, from Allon to Zaanannim, and Adami, Nekeb, and Jabneel, unto Lakum; and the outgoings thereof were at Jordan:

^{( h )} These cities were in the country of Zaanannim.

Geneva Bible: Jos 19:35

And the fenced cities [are] Ziddim, Zer, and Hammath, Rakkath, and ^{( i )} Chinnereth,

^{( i )} Of which the lake of Gennesaret had its name.

Geneva Bible: Jos 19:46

And Mejarkon, and Rakkon, with the border before ^{( k )} Japho.

^{( k )} Called Joppa.

Geneva Bible: Jos 19:47

And the coast of the children of Dan went out [too little] for them: therefore the children of Dan went up to ^{( l )} fight against Leshem, and took it, and smote it with the edge of the sword, and possessed it, and dwelt therein, and called Leshem, Dan, after the name of Dan their father.

^{( l )} According as Jacob had prophesied in (Gen 49:17).

Commentary -- Verse Range Notes

TSK Synopsis: Jos 19:1-51

1 The lot of Simeon;

10 of Zebulun;

17 of Issachar;

24 of Asher;

32 of Naphtali;

40 of Dan.

49 The children of Israel give an inheritance to Joshua.

MHCC: Jos 19:17-51

Joshua waited till all the tribes were settled, before he asked any provision for himself. He was content to be unfixed, till he saw them all placed, and herein is an example to all in public places, to prefer the common welfare before private advantage. Those who labour most to do good to others, seek an inheritance in the Canaan above: but it will be soon enough to enter thereon, when they have done all the service to their brethren of which they are capable. Nor can any thing more effectually assure them of their title to it, than endeavouring to bring others to desire, to seek, and to obtain it. Our Lord Jesus came and dwelt on earth, not in pomp but poverty, providing rest for man, yet himself not having where to lay his head; for Christ pleased not himself. Nor would he enter upon his inheritance, till by his obedience to death he secured the eternal inheritance for all his people; nor will he account his own glory completed, till every ransomed sinner is put in possession of his heavenly rest.

Matthew Henry: Jos 19:32-39

Naphtali lay furthest north of all the tribes, bordering on Mount Libanus. The city of Leshem, or Liash, lay on the utmost edge of it to the north, and therefore when the Danites had made themselves masters of it, and called it Dan, the length of Canaan from north to south was reckoned from Dan to Beersheba. It had Zebulun on the south, Asher on the west, and Judah upon Jordan, probably a city of that name, and so distinguished from the tribe of Judah on the east. It was in the lot of this tribe, near the waters of Merom, that Joshua fought and routed Jabin, Jos 11:1. etc. In this tribe stood Capernaum and Bethsaida, on the north end of the sea of Tiberias, in which Christ did so many mighty works; and the mountain (as is supposed) on which Christ preached, Mat 5:1.

Matthew Henry: Jos 19:40-48

Dan, though commander of one of the four squadrons of the camp of Israel, in the wilderness, that which brought up the rear, yet was last provided for in Canaan, and his lot fell in the southern part of Canaan, between Judah on the east and the land of the Philistines on the west, Ephraim on the north and Simeon on the south. Providence ordered this numerous and powerful tribe into a post of danger, as best able to deal with those vexatious neighbours the Philistines, and so it was found in Samson. Here is an account, 1. Of what fell to this tribe by lot, Zorah, and Eshtaol, and the camp of Dan thereabouts, of which we read in the story of Samson. And near there was the valley of Eshcol, whence the spies brought the famous bunch of grapes. Japho, or Joppa was in this lot. 2. Of what they got by their own industry and valour, which is mentioned here (Jos 19:47), but related at large, Jdg 18:7, etc.

Matthew Henry: Jos 19:49-51

Before this account of the dividing of the land is solemnly closed up, in the last verse, which intimates that the thing was done to the satisfaction of all, here is an account of the particular inheritance assigned to Joshua. 1. He was last served, though the eldest and greatest man of all Israel, and who, having commanded in the conquest of Canaan, might have demanded the first settlement in it for himself and his family. But he would make it to appear that in all he did he sought the good of his country, and not any private interest of his own. He was content to be unfixed till he saw them all settled; and herein is a great example to all in public places to prefer the common welfare before their particular satisfaction. Let the public be first served. 2. He had his lot according to the word of the Lord. It is probable that, when God by Moses told Caleb what inheritance he should have (Jos 14:9), he gave the like promise to Joshua, which he had an eye to in making his election: this made his portion doubly pleasant, that he had it, not as the rest by common providence, but by special promise. 3. He chose it in Mount Ephraim, which belonged to his own tribe, with which he thereby put himself in common, when he might by prerogative have chosen his inheritance in some other tribe, as suppose that of Judah, and thereby have distinguished himself from them. Let no man's preferment or honour make him ashamed of his family or country, or estrange him from it. The tabernacle was set up in the lot of Ephraim, and Joshua would forecast not to be far from that. 4. The children of Israel are said to give it to him (Jos 19:49), which bespeaks his humility, that he would not take it to himself without the people's consent and approbation, as if he would thereby own himself, though major singulis - greater than any one, yet minor universis - less than the whole assemblage, and would hold even the estate of his family, under God, by the grant of the people. 5. It was a city that must be built before it was fit to be dwelt in. While others dwelt in houses which they built not, Joshua must erect for himself (that he might be a pattern of industry and contentment with mean things) such buildings as he could hastily run up, without curiosity or magnificence. Our Lord Jesus thus came and dwelt among us, not in pomp but poverty, providing rest for us, yet himself not having where to lay his head. Even Christ pleased not himself.

Keil-Delitzsch: Jos 19:32-39

The Inheritance of Naphtali. - This fell between Asher and the upper Jordan. It reached northwards to the northern boundary of Canaan, and touched Zebulun and Issachar on the south. In Jos 19:33 and Jos 19:34 the boundary lines are given: viz., in Jos 19:33 the western boundary towards Asher, with the northern and eastern boundaries: in Jos 19:34 the southern boundary; but with the uncertainty which exists as to several of the places named, it cannot be traced with certainty.

Jos 19:33

" Its boundary was (its territory reached) from Heleph, from the oak-forest at Zaanannim, and Adami Nekeb and Jabneel to Lakkum; and its outgoings were the Jordan ." Heleph is unknown, though in all probability it was to the south of Zaanannim, and not very far distant. According to Jdg 4:11, the oak-forest ( allon : see the remarks on Gen 12:6) at Zaanannim was near Kedesh , on the north-west of Lake Huleh. There are still many oaks in that neighbourhood ( Rob. Bibl. Res. p. 386); and on the south of Bint Jebail Robinson crossed a low mountain-range which was covered with small oak trees (Pal. iii. p. 372). Adami hannekeb , i.e., Adami of the pass ( Nekeb , judging from the analogy of the Arabic, signifying foramen, via inter montes ), is supposed by Knobel to be Deir-el-ahmar , i.e., red cloister, a place which is still inhabited, three hours to the north-west of Baalbek, on the pass from the cedars to Baalbek ( Seetzen , i. pp. 181, 185; Burckhardt , Syr. p. 60; and Ritter , Erdk. xvii. p. 150), so called from the reddish colour of the soil in the neighbourhood, which would explain the name Adami . Knobel also connects Jabneel with the lake Jemun , Jemuni , or Jammune , some hours to the north-west of Baalbek, on the eastern side of the western Lebanon range ( Rob. Bibl. Res. p. 548; Ritter , xvii. pp. 304ff.), where there are still considerable ruins of a very early date to be found, especially the ruins of an ancient temple and a celebrated place of pilgrimage, with which the name "god's building"agrees. And lastly, he associates Lakkum with the mountains of Lokham , as the northern part of Lebanon on the Syrian mountains, from the latitude of Laodicea to that of Antioch on the western side of the Orontes, is called by the Arabian geographers Isztachri , Abulfeda , and others. So far as the names are concerned, these combinations seem appropriate enough, but they are hardly tenable. The resemblance between the names Lakkum and Lokham is only in appearance, as the Hebrew name is written with ק and the Arabic with כ . Moreover, the mountains of Lokham are much too far north for the name to be adduced as an explanation of Lakkum. The interpretation of Adami Nekeb and Jabneel is also irreconcilable with the circumstance that the lake Jamun was two hours to the west of the red convent, so that the boundary, which starts from the west, and is drawn first of all towards the north, and then to the north-east and east, must have run last of all from the red convent, and not from the Jamun lake to the Jordan. As Jabneel is mentioned after Adami Nekeb , it must be sought for to the east of Adami Nekeb, whereas the Jamun lake lies in the very opposite direction, namely, directly to the west of the red convent. The three places mentioned, therefore, cannot be precisely determined at present. The Jordan, where the boundary of Asher terminated, was no doubt the upper Jordan, or rather the Nahr Hasbany , one of the sources of the Jordan, which formed, together with the Huleh lake and the Jordan itself, between Lake Huleh and the Sea of Tiberias, and down to the point where it issues from the latter, the eastern boundary of Asher.

Jos 19:34

From the Jordan below the Lake of Tiberias, or speaking more exactly, from the point at which the Wady Bessum enters the Jordan, " the boundary (of Asher) turned westwards to Asnoth-tabor, and went thence out to Hukkok ."This boundary, i.e., the southern boundary of Asher, probably followed the course of the Wady Bessum from the Jordan, which wady was the boundary of Issachar on the north-east, and then ran most likely from Kefr Sabt (see at Jos 19:22) to Asnoth-tabor , i.e., according to the Onom. ( s. v. Azanoth ), a vicus ad regionem Diocaesareae pertinens in campestribus , probably on the south-east of Diocaesarea , i.e., Sepphoris , not far from Tabor, to which the boundary of Issachar extended (Jos 19:22). Hukkok has not yet been traced. Robinson (Bibl. Res. p. 82) and Van de Velde (Mem. p. 322) are inclined to follow Rabbi Parchi of the fourteenth century, and identify this place with the village of Yakûk , on the north-west of the Lake of Gennesareth; but this village is too far to the north-east to have formed the terminal point of the southern boundary of Naphtali, as it ran westwards from the Jordan. After this Naphtali touched "Zebulun on the south, Asher on the west, and Judah by the Jordan toward the sun-rising or east." "The Jordan"is in apposition to "Judah,"in the sense of "Judah of the Jordan,"like "Jordan of Jericho"in Num 22:1; Num 26:3, etc. The Masoretic pointing, which separates these two words, was founded upon some false notion respecting this definition of the boundary, and caused the commentators great perplexity, until C. v. Raumer succeeded in removing the difficulty, by showing that the district of the sixty towns of Jair, which was upon the eastern side of the Jordan, is called Judah here, or reckoned as belonging to Judah, because Jair, the possessor of these towns, was a descendant of Judah on the father's side through Hezron (1Ch 2:5, 1Ch 2:21-22); whereas in Jos 13:30, and Num 32:41, he is reckoned contra morem , i.e., against the rule laid down in Num 36:7, as a descendant of Manasseh, on account of his descent from Machir the Manassite, on his mother's side.

(Note: See C. v. Raumer 's article on "Judaea on the east of Jordan,"in Tholuck's litt. Anz. 1834, Nos. 1 and 2, and his Palästina, pp. 233ff. ed. 4; and for the arbitrary attempts that had been made to explain the passage by alterations of the text and in other ways, see Rosenmüller 's Bibl. Alterthk . ii. 1, pp. 301-2; and Keil's Comm. on Joshua, pp. 438-9.)

Jos 19:35

The fortified towns of Naphtali were the following. Ziddim: unknown, though Knobel suggests that "it may possibly be preserved in Chirbet es Saudeh , to the west of the southern extremity of the Lake of Tiberias ( Rob. iii. App.);"but this place is to the west of the Wady Bessum, i.e., in the territory of Issachar. Zer is also unknown. As the lxx and Syriac give the name as Zor , Knobel connects it with Kerak , which signifies fortress as well as Zor (= מצור ), a heap of ruins at the southern end of the lake ( Rob. iii. p. 263), the place which Josephus calls Taricheae (see Reland , p. 1026), - a very doubtful combination! Hammath (i.e., thermae ), a Levitical town called Hammaoth-dor in Jos 21:32, and Hammon in 1Ch 6:61, was situated, according to statements in the Talmud, somewhere near the later city of Tiberias, on the western shore of the Lake of Gennesareth, and was no doubt identical with the κώμεε Αμμαούς in the neighbourhood of Tiberias, a place with warm baths ( Jos. Ant. xviii. 2, 3; Bell. Judg. iv. 1, 3). There are warm springs still to be found half an hour to the south of Tabaria, which are used as baths ( Burckhardt , Syr. pp. 573-4; Rob. iii. pp. 258ff.). Rakkath (according to the Talm . and Rabb. ripa littus ) was situated, according to rabbinical accounts, in the immediate neighbourhood of Hammath, and was the same place as Tiberias ; but the account given by Josephus (Ant. xviii. 2, 3; cf. Bell. Judg. ii. 9, 1) respecting the founding of Tiberias by Herod the tetrarch is at variance with this; so that the rabbinical statements appear to have no other foundation than the etymology of the name Rakkath . Chinnereth is given in the Targums as גניסר , גינוסר , גּנּוסר , i.e., Γεννησάρ . According to Josephus (Bell. Jud. iii. 10, 8), this name was given to a strip of land on the shore of the Sea of Galilee, which was distinguished for its natural beauty, its climate, and its fertility, namely the long plain, about twenty minutes broad and an hour long, which stretches along the western shore of this lake, from el-Mejdel on the south to Khan Minyeh on the north ( Burckhardt , Syr. pp. 558-9; Rob. iii. pp. 279, 290). It must have been in this plain that the town of Chinnereth stood, from which the plain and lake together derived the name of Chinnereth (Deu 3:17) or Chinneroth (Jos 11:2), and the lake alone the name of "Sea of Chinnereth,"or "Sea of Chinneroth"(Jos 12:3; Jos 13:27; Num 34:11).

Jos 19:36

Adamah is unknown. Knobel is of opinion, that as Adamah signifies red, the place referred to may possibly be Ras el Ahmar , i.e., red-head , on the north of Safed ( Rob. iii. p. 370; Bibl. Res. p. 69). Ramah is the present Rameh ( Ramea ), a large well-built village, inhabited by Christians and Druses, surrounded by extensive olive plantations, and provided with an excellent well. It stands upon the slope of a mountain, in a beautiful plain on the south-west of Safed, but without any relics of antiquity (see Seetzen , ii. p. 129; Rob. Bibl. Res. pp. 78-9). Hazor has not yet been traced with certainty (see at Jos 11:1).

Jos 19:37

Kedesh (see at Jos 12:2). Edrei , a different place from the town of the same name in Bashan (Jos 1:2, Jos 1:4), is still unknown. En-hazor is probably to be sought for in Bell Hazur and Ain Hazur , which is not very far distant, on the south-west of Rameh, though the ruins upon Tell Hazur are merely the ruins of an ordinary village, with one single cistern that has fallen to pieces ( Rob. Bibl. Res. pp. 80, 81).

Jos 19:38-39

Jireon ( Iron ) is probably the present village of Jarûn , an hour to the south-east of Bint-Jebeil, with the ruins of an ancient Christian church ( Seetzen , ii. pp. 123-4; Van de Velde , R. i. p. 133). Migdal-el , so far as the name is concerned, might be Magdala (Mat 15:39), on the western shore of the Lake of Gennesareth, between Capernaum and Tiberias ( Rob. iii. pp. 279ff.); the only difficulty is, that the towns upon this lake have already been mentioned in Jos 19:35. Knobel connects Migdal-el with Chorem , so as to form one name, and finds Migdal el Chorem in the present Mejdel Kerum , on the west of Rameh ( Seetzen , ii. p. 130; Van de Velde , i. p. 215), a common Mahometan village. But there is nothing to favour this combination, except the similarity in sound between the two names; whereas it has against it not only the situation of the village, which was so far to the west, being not more than three hours from Acca, that the territory of Naphtali can hardly have reached so far, but also the very small resemblance between Chorem and Kerum , not to mention the fact that the accents separate Chorem from Migdal-el , whilst the omission of the copula ( vav ) before Chorem cannot have any weight, as the copula is also wanting before Zer and Rakkath . Chorem and Beth-anath have not yet been discovered. From the latter place Naphtali was unable to expel the Canaanites (Jdg 1:33). Beth-shemesh , a different place from the town of the same name in Issachar (Jos 19:22), is also still unknown. The total number of towns is given as nineteen, whereas only sixteen are mentioned by name. It is hardly correct to seek for the missing places among the border towns mentioned in Jos 19:33 and Jos 19:34, as the enumeration of the towns themselves is introduced by מבצר וערי in Jos 19:35, and in this way the list of towns is separated from the description of the boundaries. To this we may add, that the town of Karthan or Kirjathaim, which Naphtali gave up to the Levites (Jos 21:32; 1Ch 6:61), does not occur either among the border towns or in the list of towns, from which we may see that the list of towns is an imperfect one.

Keil-Delitzsch: Jos 19:40-48

The Inheritance of the Tribe of Dan. - This fell to the west of Benjamin, between Judah and Ephraim, and was formed by Judah giving up some of its northern towns, and Ephraim some of its southern towns, to the Danites, so as to furnish them with a territory proportionate to their number. It was situated for the most part in the lowland ( shephelah ), including, however, the hill country between the Mediterranean and the mountains, and extended over a portion of the plain of Sharon, so that it belonged to one of the most fruitful portions of Palestine. The boundaries are not given, because they could be traced from those of the adjoining territories.

Jos 19:41-42

From Judah the families of Dan received Zorea and Eshtaol (see at Jos 15:33), and Ir-shemesh , also called Beth-shemesh ( 1Ki 4:9), on the border of Judah (see Jos 15:10); but of these the Danites did not take possession, as they were given up by Judah to the Levites ( Jos 21:16 : see at Jos 15:10). Saalabbin , or Saalbim , which remained in the hands of the Canaanites (Jdg 1:35), is frequently mentioned in the history of David and Solomon (2Sa 23:32; 1Ch 11:33; 1Ki 4:9). It may possibly be the present Selbît ( Rob. iii. App.; Bibl. Res. p. 144), some distance to the north of the three places mentioned ( Knobel ). Ajalon , which was also not taken from the Canaanites (Jdg 1:35), was assigned to the Levites (Jos 21:24; 1Ch 6:54). It is mentioned in the wars with the Philistines (1Sa 14:31; 1Ch 8:13), was fortified by Rehoboam ( 2Ch 11:10), and was taken by the Philistines from King Ahaz ( 2Ch 28:18). It has been preserved in the village of Yalo (see at Jos 10:12). Jethlah is only mentioned here, and has not yet been discovered. So far as the name is concerned, it may possibly be preserved in the Wady Atallah , on the west of Yalo (Bibl. Res. pp. 143-4).

Jos 19:43

Elon , which is mentioned again in 1Ki 4:9, with the addition of Beth-hanan , has not yet been traced; according to Knobel , it "may possibly be Ellin , near Timnath and Beth-shemesh, mentioned by Robinson in his Pal. vol. iii. App." Thimna ( Thimnathah ) and Ekron , on the boundary of Judah (see at Jos 15:10-11).

Jos 19:44

Eltekeh and Gibbethon , which were allotted to the Levites (Jos 21:23), have not yet been discovered. Under the earliest kings of Israel, Gibbethon was in the hands of the Philistines (1Ki 15:27; 1Ki 16:15, 1Ki 16:17). Baalath was fortified by Solomon (1Ki 9:18). According to Josephus (Ant. 8:6, 1), it was "Baleth in the neighbourhood of Geser;" probably the same place as Baalah , on the border of Judah (Jos 15:11).

Jos 19:45

Jehud has probably been preserved in the village of Jehudieh ( Hudieh ), two hours to the north of Ludd (Diospolis), in a splendidly cultivated plain ( Berggren , R. iii. p. 162; Rob. iii. p. 45, and App.). Bene-berak , the present Ibn Abrak , an hour from Jehud ( Scholz , R. p. 256). Gath-rimmon , which was given to the Levites (Jos 21:24; 1Ch 6:54), is described in the Onom. ( s. v. ) as villa praegrandis in duodecimo milliario Diospoleos pergentibus Eleutheropolin , - a statement which points to the neighbourhood of Thimnah, though it has not yet been discovered.

Jos 19:46

Me-jarkon , i.e., aquae flavedinis , and Rakkon , are unknown; but from the clause which follows, "with the territory before Japho," it must have been in the neighbourhood of Joppa (Jaffa). "The territory before Japho"includes the places in the environs of Joppa. Consequently Joppa itself does not appear to have belonged to the territory of Dan, although, according to Jdg 5:17, the Danites must have had possession of this town. Japho , the well-known port of Palestine (2Ch 2:15; Ezr 3:7; Jon 1:3), which the Greeks called Ἰόππη (Joppa), the present Jaffa (see v. Raumer , Pal. pp. 204-5, and Ritter , Erdk. xvi. pp. 574ff.).

Jos 19:47-48

Besides this inheritance, the Danites of Zorea and Eshtaol went, after Joshua's death, and conquered the town of Leshem or Laish , on the northern boundary of Canaan, and gave it the name of Dan , as the territory which was allotted to them under Joshua was too small for them, on account of their inability to drive out the Amorites from several of their towns (Jdg 1:34-35; Jdg 18:2). For further particulars concerning this conquest, see Judg 18. Leshem or Laish (Jdg 18:7, Jdg 18:27), i.e., Dan , which the Onom. describes as viculus quarto a Paneade milliario euntibus Tyrum , was the present Tell el Kadi , or el Leddan , the central source of the Jordan, to the west of Banjas, a place with ancient ruins (see Rob. iii. p. 351; Bibl. Res. pp. 390, 393). It was there that Jeroboam set up the golden calves (1Ki 12:29-30, etc.); and it is frequently mentioned as the northernmost city of the Israelites, in contrast with Beersheba, which was in the extreme south of the land (Jdg 20:1; 1Sa 3:20; 2Sa 3:10 : see also Ritter , Erdk. xvi. pp. 207ff.).

Keil-Delitzsch: Jos 19:49-50

Conclusion of the Distribution of the Land . - Jos 19:49, Jos 19:50. When the land was distributed among the tribes according to its territories, the Israelites gave Joshua an inheritance in the midst of them, according to the command of Jehovah, namely the town of Timnath-serah , upon the mountains of Ephraim, for which he asked, and which he finished building; and there he dwelt until the time of his death (Jos 24:30; Jdg 2:9). "According to the word of the Lord" (lit. "at the mouth of Jehovah") does not refer to a divine oracle communicated through the high priest, but to a promise which Joshua had probably received from God at the same time as Caleb, viz., in Kadesh, but which, like the promise given to Caleb, is not mentioned in the Pentateuch (see at Jos 15:13; Jos 14:9). Timnath-serah , called Timnath-heres in Jdg 2:9, must not be confounded with Timnah in the tribe of Dan (Jos 19:43; Jos 15:10), as is the case in the Onom. It has been preserved in the present ruins and foundation walls of a place called Tibneh , which was once a large town, about seven hours to the north of Jerusalem, and two hours to the west of Jiljilia, standing upon two mountains, with many caverns that have been used as graves (see Eli Smith in Ritter , Erdk. xvi. pp. 562ff., and Rob. Bibl. Res. p. 141).

Keil-Delitzsch: Jos 19:51

Closing formula to the account of the distribution of the land, which refers primarily to Jos 18:1., as the expression " in Shiloh "shows, but which also includes Josh 14-17.

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 18:11--20:1

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

First the two and one-half tribes east of the Jordan received their land. Then Judah, the primary recipient of Jacob's patriarchal blessing, and Joseph, the recipient of Jacob's patriarchal birthright, received their allotments (chs. 15-17). Finally the remaining tribes received their inheritances in the land.

Constable: Jos 19:32-39

The inheritance of Naphtali 19:32-39

The Sea of Chinnereth (Galilee) and the Jordan River north of that sea formed Naphtali's eastern border. It extended north to Phoenician territory. Naphtali shared borders on the west with Asher, on the southwest with Zebulun, and on the south with Issachar.

Nineteen fortified cities belonged to this tribe (vv. 35-38).

Constable: Jos 19:40-48

The inheritance of Dan 19:40-48

Dan received territory primarily in the Shephelah and Coastal Plain west of Benjamin that was between Judah and Ephraim. Its land was extremely fruitful.

"The Amorites, who settled portions of the Philistine plain (Judg. 1:34), drove the Danites out of the plains and into the hills. This led to a migration of part of the tribe of Dan northward to Leshem near the northern part of Naphtali (cf. Judg. 17-18)."¹⁸⁰

Dan possessed 19 towns (vv. 41-47). The record of the conquest of Leshem (v. 47, also called Laish and later Dan) is in Judges 18.¹⁸¹

Constable: Jos 19:49-50

The inheritance of Joshua 19:49-50

As Caleb, Joshua received a city, Timnath-serah (called Timnath-heres in Judg. 2:9), within his tribal allotment of Ephraim for being faithful to God.

"Caleb and Joshua were the two faithful spies who believed God was able to give Israel the land (Num 14:6-9, 30). The receiving of their inheritances frames the story of the dividing of the land among the nine and a half tribes, with Caleb's at the beginning [14:6-15] and Joshua's at the end. Caleb and Joshua are living examples of God's faithfulness in fulfilling his promises made more than forty years earlier."¹⁸²

Constable: Jos 19:51

The conclusion of the allotment 19:51

Israel's leaders completed this division of the land at Shiloh, the new location of the tabernacle.

"The gift of the land brought blessings not only to the nation as a whole and to the individual tribes. It also brought blessing to the faithful leader. God commanded Israel to reward the individual for his faithfulness. Thus the Deuteronomic understanding of blessing and curse is expressed not only on the corporate, but also on the individual level. This, too, stands as a source of encouragement to Israel through the years as many of her people become dispersed from the main body of the people of God."¹⁸³

Readers of this section of the text (chs. 14-19) notice that the writer gave much more space to the first tribes he described and progressively less attention to the remaining tribes. There seem to be several reasons for this. First, he gave the tribes of Judah and Joseph special attention because Judah and Joseph received Jacob's blessing and birthright respectively. This made them the preeminent tribes among the others. Second, Judah and Joseph therefore became more significant in the history of Israel as the nation matured, so the historical value of their territories was greater than that of less influential tribes. Benjamin likewise became quite important, and this is probably a reason the writer gave his territory some attention. Third, the writer clearly did not intend that the listing of tribal boundaries and towns should be complete. His record of the allotment that each tribe received, considering all the tribes together, seems intended more to stress the faithfulness of God in giving Israel what He had promised. This purpose is especially clear in the listing of Simeon's towns. Similarly Moses chose only selected laws to record in Exodus through Deuteronomy to make certain impressions on the reader, not that these were the only laws that God gave His people.

Guzik: Jos 19:1-51

Joshua 18, 19 - Inheritance of the Remaining Tribes

2. (19:1-9) The boundaries and cities for the tribe of Simeon.

The second lot came out for Simeon, for the tribe of the children of Simeon according to their families. And their inheritance was within the inheritance of the children of Judah. They had in their inheritance Beersheba (Sheba), Moladah, Hazar Shual, Balah, Ezem, Eltolad, Bethul, Hormah, Ziklag, Beth Marcaboth, Hazar Susah, Beth Lebaoth, and Sharuhen: thirteen cities and their villages; Ain, Rimmon, Ether, and Ashan: four cities and their villages; and all the villages that were all around these cities as far as Baalath Beer, Ramah of the South. This was the inheritance of the tribe of the children of Simeon according to their families. The inheritance of the children of Simeon was included in the share of the children of Judah, for the share of the children of Judah was too much for them. Therefore the children of Simeon had their inheritance within the inheritance of that people.

3. (10-16) The boundaries and cities for the tribe of Zebulun.

The third lot came out for the children of Zebulun according to their families, and the border of their inheritance was as far as Sarid. Their border went toward the west and to Maralah, went to Dabbasheth, and extended along the brook that is east of Jokneam. Then from Sarid it went eastward toward the sunrise along the border of Chisloth Tabor, and went out toward Daberath, bypassing Japhia. And from there it passed along on the east of Gath Hepher, toward Eth Kazin, and extended to Rimmon, which borders on Neah. Then the border went around it on the north side of Hannathon, and it ended in the Valley of Jiphthah El. Included were Kattath, Nahallal, Shimron, Idalah, and Bethlehem: twelve cities with their villages. This was the inheritance of the children of Zebulun according to their families, these cities with their villages.

4. (17-23) The boundaries and cities for the tribe of Issachar.

The fourth lot came out to Issachar, for the children of Issachar according to their families. And their territory went to Jezreel, and included Chesulloth, Shunem, Haphraim, Shion, Anaharath, Rabbith, Kishion, Abez, Remeth, En Gannim, En Haddah, and Beth Pazzez. And the border reached to Tabor, Shahazimah, and Beth Shemesh; their border ended at the Jordan: sixteen cities with their villages. This was the inheritance of the tribe of the children of Issachar according to their families, the cities and their villages.

5. (24-31) The boundaries and cities for the tribe of Asher.

The fifth lot came out for the tribe of the children of Asher according to their families. And their territory included Helkath, Hali, Beten, Achshaph, Alammelech, Amad, and Mishal; it reached to Mount Carmel westward, along the Brook Shihor Libnath. It turned toward the sunrise to Beth Dagon; and it reached to Zebulun and to the Valley of Jiphthah El, then northward beyond Beth Emek and Neiel, bypassing Cabul which was on the left, including Ebron, Rehob, Hammon, and Kanah, as far as Greater Sidon. And the border turned to Ramah and to the fortified city of Tyre; then the border turned to Hosah, and ended at the sea by the region of Achzib. Also Ummah, Aphek, and Rehob were included: twenty-two cities with their villages. This was the inheritance of the tribe of the children of Asher according to their families, these cities with their villages.

6. (32-39) The boundaries and cities for the tribe of Naphtali.

The sixth lot came out to the children of Naphtali, for the children of Naphtali according to their families. And their border began at Heleph, enclosing the territory from the terebinth tree in Zaanannim, Adami Nekeb, and Jabneel, as far as Lakkum; it ended at the Jordan. From Heleph the border extended westward to Aznoth Tabor, and went out from there toward Hukkok; it adjoined Zebulun on the south side and Asher on the west side, and ended at Judah by the Jordan toward the sunrise. And the fortified cities are Ziddim, Zer, Hammath, Rakkath, Chinnereth, Adamah, Ramah, Hazor, Kedesh, Edrei, En Hazor, Iron, Migdal El, Horem, Beth Anath, and Beth Shemesh: nineteen cities with their villages. This was the inheritance of the tribe of the children of Naphtali according to their families, the cities and their villages.

7. (40-48) The boundaries and cities for the tribe of Dan.

The seventh lot came out for the tribe of the children of Dan according to their families. And the territory of their inheritance was Zorah, Eshtaol, Ir Shemesh, Shaalabbin, Aijalon, Jethlah, Elon, Timnah, Ekron, Eltekeh, Gibbethon, Baalath, Jehud, Bene Berak, Gath Rimmon, Me Jarkon, and Rakkon, with the region near Joppa. And the border of the children of Dan went beyond these, because the children of Dan went up to fight against Leshem and took it; and they struck it with the edge of the sword, took possession of it, and dwelt in it. They called Leshem, Dan, after the name of Dan their father. This is the inheritance of the tribe of the children of Dan according to their families, these cities with their villages.

8. (49-51) Joshua's inheritance.

When they had made an end of dividing the land as an inheritance according to their borders, the children of Israel gave an inheritance among them to Joshua the son of Nun. According to the word of the LORD they gave him the city which he asked for, Timnath Serah in the mountains of Ephraim; and he built the city and dwelt in it. These were the inheritances which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel divided as an inheritance by lot in Shiloh before the LORD, at the door of the tabernacle of meeting. So they made an end of dividing the country.

a. When they had made an end of dividing the land: Joshua received what was promised to him by God, but in remarkable humility, he receives his portion last. This is the kind of humble service and concern for others that makes Joshua such a wonderful picture of Jesus Christ.

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

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 19 (Chapter Introduction)

Overview

Jos 19:1, The lot of Simeon; Jos 19:10, of Zebulun; Jos 19:17, of Issachar; Jos 19:24, of Asher; Jos 19:32, of Naphtali; Jos 19:40, of Dan; Jos 19:49, The children of Israel give an inheritance to Joshua.

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 19 (Chapter Introduction)

CHAPTER 19

The second lot falls to Simeon; his borders among the tribe of Judah, whose inheritance was too great for them, Jos 19:1-9 . The third lot falls to Zebulun, Jos 19:10-16 . The fourth to Issachar, Jos 19:17-23 . The fifth to Asher, Jos 19:24-31 . The sixth to Naphtali, Jos 19:32-39 . The seventh to Dan, Jos 19:40-48 . The children of Israel give an inheritance to Joshua, Jos 19:49,50 . The division of the land finished, Jos 19:51 .

This was so ordered by God’ s providence, partly, to fulfil that threatening that he would

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 19 (Chapter Introduction)

(Jos 19:1-9) The lot of Simeon.

(Jos 19:10-16) The lot of Zebulun.

(v. 17-51) The lot of Issachar, Asher, Naphtali, and Dan.

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 19 (Chapter Introduction)

In the description of the lots of Judah and Benjamin we have an account both of the borders that surrounded them and of the cities contained in them. In that of Ephraim and Manasseh we have the borders, but not the cities; in this chapter Simeon and Dan are described by their cities only, and not their borders, because they lay very much within Judah, especially the former; the rest have both their borders described and their cities names, especially frontiers. Here is, I. The lot of Simeon (Jos 19:1-9). II. Of Zebulun (Jos 19:10-16). III. Of Issachar (Jos 19:17-23). IV. Of Asher (Jos 19:24-31). V. Of Naphtali (Jos 19:32-39). VI. Of Dan (Jos 19:40-48). Lastly, The inheritance assigned to Joshua himself and his own family (Jos 19:49-51).

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

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_____. A Exposition of the Old and New Testament. Vol. 2: Joshua-1 Kings. New ed. London: James Hisbet & Co., 1934.

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_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

_____. "The Old Testament in its Context: 3 From Joshua to Solomon." Theological Students' Fellowship Bulletin 61 (1971):5-14.

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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 19 (Chapter Introduction)

INTRODUCTION TO JOSHUA 19

In this chapter an account is given of the lots of the six remaining tribes, and the cities in them, as of Simeon, whose cities were chiefly within the tribe of Judah, Jos 19:1; of Zebulun, its border and cities, Jos 19:10; of Issachar, its border and cities, Jos 19:17; of Asher, its border and cities, Jos 19:24; of Naphtali, its border and cities, Jos 19:32; of Dan, its border and titles, Jos 19:40; and lastly of a gift of inheritance to Joshua, Jos 19:49.