Then it went out to the northern slope of Ekron, curved toward Shikkeron, proceeded to Mount Baalah, went on to Jabneel, and ended at the Sea. The border proceededThe Hebrew word for "border" is "גְּבוּל" (gevul), which signifies a boundary or limit. In the context of the Promised Land, these borders were divinely ordained, marking the inheritance of the tribes of Israel. The act of proceeding indicates movement and progression, symbolizing the unfolding of God's promises to His people. It reflects the journey of faith and obedience as the Israelites claimed their inheritance. to the northern slope of Ekron
Ekron was one of the five major Philistine cities, and its mention here highlights the geographical and spiritual challenges Israel faced. The "northern slope" suggests a specific topographical feature, indicating precision in God's allocation of land. Historically, Ekron was a center of Philistine power, and its inclusion in the border signifies the Israelites' call to influence and transform even the strongholds of their enemies. turned toward Shikkeron
The Hebrew root for "turned" is "פָּנָה" (panah), meaning to turn or face. This turning signifies a change in direction, both physically and spiritually. Shikkeron, though not widely known, represents the lesser-known areas of our lives where God still directs our paths. It is a reminder that every detail of our journey is under His sovereign guidance. continued to Mount Baalah
Mount Baalah, also known as Mount Jearim, is a significant landmark. The name "Baalah" is derived from "בַּעַל" (ba'al), meaning lord or master, often associated with Canaanite deities. The mountain's inclusion in the border signifies the Israelites' call to reclaim and sanctify places once dedicated to false gods. It is a powerful reminder of the spiritual battles we face in reclaiming territory for God's kingdom. proceeded to Jabneel
Jabneel, meaning "God causes to build," reflects the divine purpose in establishing the borders. It signifies God's creative and sustaining power in building His people and His kingdom. The progression to Jabneel underscores the continuous journey of faith, where God is actively involved in shaping and expanding His people's inheritance. and ended at the sea
The sea, often representing chaos and the unknown, marks the boundary's end. In biblical symbolism, the sea can also represent the nations. The border ending at the sea signifies the extent of God's promise and the call to influence the world beyond. It is a reminder of the Great Commission, where the boundaries of God's kingdom extend to all nations, calling believers to be salt and light in every corner of the earth. Persons / Places / Events 1. EkronOne of the five major Philistine cities, located in the northern part of the territory allotted to the tribe of Judah. It was a significant city in the Philistine pentapolis and often mentioned in the context of Israel's battles with the Philistines. 2. ShikkeronA location mentioned in the delineation of the tribal boundaries of Judah. Its exact location is not well-known today, but it was part of the border description. 3. Mount BaalahA mountain that served as a landmark in the boundary description of Judah's territory. It is also referred to as Baalah in other parts of the Bible. 4. JabneelA town on the border of Judah's territory, which later became known as Yavne. It was an important site in Jewish history, especially after the destruction of the Second Temple. 5. The SeaRefers to the Mediterranean Sea, which formed the western boundary of the tribe of Judah's territory. Teaching Points Understanding God's PromisesThe detailed description of the land boundaries in Joshua 15:11 reflects God's faithfulness in fulfilling His promises to the Israelites. It reminds us that God is precise and faithful in His promises to us. The Importance of BoundariesJust as the physical boundaries were important for the tribes of Israel, setting spiritual and moral boundaries in our lives is crucial for maintaining our relationship with God. Historical Context and Spiritual LessonsStudying the historical context of these places helps us understand the spiritual battles and victories of God's people, encouraging us to trust in God's guidance in our own spiritual journeys. God's Sovereignty Over NationsThe inclusion of Philistine cities like Ekron in the boundary descriptions shows God's sovereignty over all nations and His ultimate plan for His people. Bible Study Questions 1. How does the detailed description of Judah's boundaries in Joshua 15:11 reflect God's faithfulness to His promises? 2. What can we learn from the inclusion of Philistine cities like Ekron in the boundary descriptions about God's sovereignty and plan for His people? 3. How can understanding the historical and geographical context of biblical places enhance our spiritual growth and understanding of Scripture? 4. In what ways can we apply the concept of setting boundaries in our spiritual and personal lives today? 5. How do the events and places mentioned in Joshua 15:11 connect to the broader account of Israel's history and God's redemptive plan? Connections to Other Scriptures Joshua 13:3This verse also mentions Ekron as part of the Philistine territory, highlighting the ongoing conflict between Israel and the Philistines. 1 Samuel 5:10Ekron is mentioned in the context of the Ark of the Covenant being moved among the Philistine cities, illustrating the spiritual and military struggles between Israel and the Philistines. 1 Chronicles 13:6Mount Baalah is referred to as a place where David went to bring the Ark of the Covenant, showing its significance in Israel's religious history. People Achsah, Addar, Ahiman, Anak, Anakites, Arba, Ben, Bohan, Cain, Caleb, Dagon, Debir, Dumah, Eder, Eglon, Ephron, Gad, Gedor, Hezron, Hoglah, Jebusites, Jephunneh, Jezreel, Joshua, Kenaz, Maon, Naamah, Othniel, Pelet, Reuben, Seir, Shamir, Shema, Sheshai, Shual, Talmai, Tappuah, Telem, Timnah, ZurPlaces Achzib, Adadah, Addar, Adullam, Adummim, Ain, Akrabbim, Amam, Anab, Anim, Aphekah, Arab, Ashan, Ashdod, Ashnah, Azekah, Baalah, Bealoth, Beersheba, Beth-anoth, Beth-arabah, Beth-dagan, Beth-hoglah, Beth-pelet, Beth-shemesh, Beth-tappuah, Beth-zur, Biziothiah, Bozkath, Brook of Egypt, Cabbon, Carmel, Chesalon, Chesil, Chitlish, City of Salt, Dannah, Debir, Dilean, Dimonah, Dumah, Eder, Edom, Eglon, Ekron, Eltekon, Eltolad, Enam, En-gannim, Engedi, En-rogel, En-shemesh, Eshan, Eshtaol, Eshtemoh, Ether, Ezem, Gaza, Gederah, Gederoth, Gederothaim, Gedor, Gibeah, Gilgal, Giloh, Great Sea, Hadashah, Halhul, Hazar-gaddah, Hazar-shual, Hazor, Hazor-hadattah, Hebron, Heshmon, Hezron, Holon, Hormah, Humtah, Iim, Iphtah, Ithnan, Jabneel, Jagur, Janim, Jarmuth, Jattir, Jebus, Jerusalem, Jokdeam, Joktheel, Jordan River, Juttah, Kabzeel, Kadesh-barnea, Kain, Keilah, Kerioth-hezron, Kinah, Kiriath-arba, Kiriath-baal, Kiriath-jearim, Kiriath-sannah, Kiriath-sepher, Lachish, Lahmam, Lebaoth, Libnah, Maarath, Madmannah, Makkedah, Maon, Mareshah, Middin, Migdal-gad, Mizpeh, Moladah, Mount Baalah, Mount Ephron, Mount Jearim, Mount Seir, Negeb, Nephtoah, Nezib, Nibshan, Rabbah, Rimmon, Salt Sea, Sansannah, Secacah, Shaaraim, Shamir, Shema, Shikkeron, Shilhim, Socoh, Tappuah, Telem, Timnah, Valley of Achor, Valley of Hinnom, Valley of Rephaim, Zanoah, Zenan, Ziklag, Zin, Zior, Ziph, ZorahTopics Along, Baalah, Ba'alah, Bends, Border, Boundary, Continued, Curved, Drawn, Ekron, Ended, Ending, Extended, Goes, Goings, Hill, Jabneel, Line, Marked, Mount, North, Northward, Northwards, Outgoings, Passed, Passes, Proceeded, Reached, Round, Shicron, Shikkeron, Shik'keron, Shoulder, Slope, TerminationsDictionary of Bible Themes Joshua 15:1-63 5235 boundary
7266 tribes of Israel Library The Sea of Sodom
The bounds of Judea, on both sides, are the sea; the western bound is the Mediterranean,--the eastern, the Dead sea, or the sea of Sodom. This the Jewish writers every where call, which you may not so properly interpret here, "the salt sea," as "the bituminous sea." In which sense word for word, "Sodom's salt," but properly "Sodom's bitumen," doth very frequently occur among them. The use of it was in the holy incense. They mingled 'bitumen,' 'the amber of Jordan,' and [an herb known to few], with …
John Lightfoot—From the Talmud and HebraicaTiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 John the Baptist --visit of Jesus to John, and his Abode in the Desert of Judea --Adoption of the Baptism of John.
An extraordinary man, whose position, from the absence of documentary evidence, remains to us in some degree enigmatical, appeared about this time, and was unquestionably to some extent connected with Jesus. This connection tended rather to make the young prophet of Nazareth deviate from his path; but it suggested many important accessories to his religious institution, and, at all events, furnished a very strong authority to his disciples in recommending their Master in the eyes of a certain class …
Ernest Renan—The Life of Jesus Divers Matters.
I. Beth-cerem, Nehemiah 3:14. "The stones, as well of the altar, as of the ascent to the altar, were from the valley of Beth-cerem, which they digged out beneath the barren land. And thence they are wont to bring whole stones, upon which the working iron came not." The fathers of the traditions, treating concerning the blood of women's terms, reckon up five colours of it; among which that, "which is like the water of the earth, out of the valley of Beth-cerem."--Where the Gloss writes thus, "Beth-cerem …
John Lightfoot—From the Talmud and Hebraica Epistle xxvi. To Theoctista, Patrician
To Theoctista, Patrician [1704] Gregory to Theoctista, &c. That your Excellency, though placed in so great a tumult of affairs, is full of the fruitfulness of the sacred word, and incessantly pants after eternal joys, for this I give great thanks to Almighty God, in that in you I see fulfilled what is written of the elect fathers, But the children of Israel walked on dry land through the midst of the sea (Exod. xv. 19). But on the other hand, I am come into the depth of the sea, and the storm hath …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Emmaus. Kiriath-Jearim.
"From Beth-horon to Emmaus it was hilly."--It was sixty furlongs distant from Jerusalem.--"To eight hundred only, dismissed the army, (Vespasian) gave a place, called Ammaus, for them to inhabit: it is sixty furlongs distant from Jerusalem." I inquire, whether this word hath the same etymology with Emmaus near Tiberias, which, from the 'warm baths,' was called Chammath. The Jews certainly do write this otherwise... "The family (say they) of Beth-Pegarim, and Beth Zipperia was out of Emmaus."--The …
John Lightfoot—From the Talmud and Hebraica The Coast of the Asphaltites, the Essenes. En-Gedi.
"On the western shore" (of the Asphaltites) "dwell the Essenes; whom persons, guilty of any crimes, fly from on every side. A nation it is that lives alone, and of all other nations in the whole world, most to be admired; they are without any woman; all lust banished, &c. Below these, was the town Engadda, the next to Jerusalem for fruitfulness, and groves of palm-trees, now another burying-place. From thence stands Massada, a castle in a rock, and this castle not far from the Asphaltites." Solinus, …
John Lightfoot—From the Talmud and Hebraica And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing …
Mildred Duff—The Bible in its Making The Power of Assyria at Its Zenith; Esarhaddon and Assur-Bani-Pal
The Medes and Cimmerians: Lydia--The conquest of Egypt, of Arabia, and of Elam. As we have already seen, Sennacherib reigned for eight years after his triumph; eight years of tranquillity at home, and of peace with all his neighbours abroad. If we examine the contemporary monuments or the documents of a later period, and attempt to glean from them some details concerning the close of his career, we find that there is a complete absence of any record of national movement on the part of either Elam, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 Some Helps to Mourning
Having removed the obstructions, let me in the last place propound some helps to holy mourning. 1 Set David's prospect continually before you. My sin is ever before me' (Psalm 51:3). David, that he might be a mourner, kept his eye full upon sin. See what sin is, and then tell me if there be not enough in it to draw forth tears. I know not what name to give it bad enough. One calls it the devil's excrement. Sin is a complication of all evils. It is the spirits of mischief distilled. Sin dishonours …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica Joshua
The book of Joshua is the natural complement of the Pentateuch. Moses is dead, but the people are on the verge of the promised land, and the story of early Israel would be incomplete, did it not record the conquest of that land and her establishment upon it. The divine purpose moves restlessly on, until it is accomplished; so "after the death of Moses, Jehovah spake to Joshua," i. 1. The book falls naturally into three divisions: (a) the conquest of Canaan (i.-xii.), (b) the settlement of the …
John Edgar McFadyen—Introduction to the Old Testament Links Joshua 15:11 NIVJoshua 15:11 NLTJoshua 15:11 ESVJoshua 15:11 NASBJoshua 15:11 KJV
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