The second lot came out for the clans of the tribe of Simeon: Their inheritance lay within the territory of Judah The second lotIn the ancient practice of casting lots, the Israelites sought divine guidance in the distribution of the land. The "second lot" signifies the order in which the tribes received their inheritance. This method underscores the belief in God's sovereignty and providence, ensuring that each tribe's portion was divinely appointed. The casting of lots was a common practice in the ancient Near East, often used to make decisions believed to be beyond human wisdom. came out for Simeon
The tribe of Simeon, named after the second son of Jacob and Leah, receives its inheritance. Historically, Simeon is often associated with zeal and fervor, as seen in the actions of its progenitor in Genesis. The allocation of land to Simeon reflects God's continued faithfulness to His covenant with the patriarchs, ensuring that each tribe, regardless of past actions, has a place in the Promised Land. for the tribe of the descendants of Simeon
This phrase emphasizes the continuity of God's promises through generations. The "descendants of Simeon" are not just inheritors of land but of a divine promise that extends from their forefather. It highlights the importance of lineage and heritage in Israelite society, where identity and inheritance are closely tied to one's tribal affiliation. according to their clans
The division of land "according to their clans" indicates a further subdivision within the tribe, ensuring that each family unit received its rightful portion. This reflects the communal and familial structure of ancient Israelite society, where the clan was a fundamental social unit. It also demonstrates God's attention to detail and fairness, as each clan's needs and size were considered in the distribution. Their inheritance lay within the territory of Judah
The location of Simeon's inheritance "within the territory of Judah" is significant. Historically, this arrangement led to a close relationship between the tribes of Simeon and Judah. Over time, Simeon became somewhat absorbed into Judah, reflecting the fluid and dynamic nature of tribal boundaries and relationships in ancient Israel. This placement also speaks to the unity and interdependence among the tribes, as they shared the land and its resources. Persons / Places / Events 1. SimeonOne of the twelve tribes of Israel, descended from Simeon, the second son of Jacob and Leah. The tribe of Simeon received its inheritance within the territory of Judah, indicating a close relationship between these two tribes. 2. JudahAnother tribe of Israel, descended from Judah, the fourth son of Jacob and Leah. Judah's territory was significant and expansive, and it played a central role in the history of Israel. 3. InheritanceThe allocation of land to the tribes of Israel as they settled in the Promised Land. This was a fulfillment of God's promise to Abraham, Isaac, and Jacob. 4. LotThe method used to distribute the land among the tribes. Casting lots was a common biblical practice to discern God's will. 5. Clans/FamiliesThe subdivisions within the tribe of Simeon, indicating the importance of family and lineage in the distribution of land. Teaching Points God's Sovereignty in DistributionThe casting of lots for land distribution highlights God's sovereignty and divine plan for each tribe. Trust in God's provision and timing in our own lives. Unity and Cooperation Among TribesSimeon's inheritance within Judah's territory suggests a need for unity and cooperation. In the body of Christ, we are called to work together and support one another. Fulfillment of God's PromisesThe allocation of land fulfills God's promises to the patriarchs. Reflect on God's faithfulness in fulfilling His promises in our lives. Significance of Family and CommunityThe emphasis on clans and families underscores the importance of community and family in God's plan. Strengthen family bonds and community ties as part of our spiritual journey. Bible Study Questions 1. What does the placement of Simeon's inheritance within Judah's territory teach us about God's plans for unity among His people? 2. How can we see God's sovereignty in the way the land was distributed among the tribes of Israel, and how does this apply to our understanding of God's control in our lives? 3. In what ways does the fulfillment of God's promises to the tribes of Israel encourage us to trust in His promises today? 4. How can the relationship between the tribes of Simeon and Judah serve as a model for cooperation and support within the church community? 5. What role does family and community play in our spiritual inheritance, and how can we strengthen these bonds in our daily lives? Connections to Other Scriptures Genesis 49:5-7Jacob's prophecy about Simeon and Levi, which provides context for why Simeon's inheritance was within Judah's territory. Numbers 26:12-14The census of the tribe of Simeon, showing its size and significance among the tribes of Israel. 1 Chronicles 4:24-43Details about the descendants of Simeon and their settlements, offering further insight into their role and territory. Joshua 15:1-12The description of Judah's territory, which helps to understand the geographical context of Simeon's inheritance. People Allon, Anath, Asher, Dagon, Dan, Danites, Eleazar, Elon, Heleb, Hepher, Hosah, Israelites, Issachar, Japhia, Jezreel, Joshua, Naphtali, Nun, Rehob, Serah, Shema, Shimron, Shual, Simeon, Simeonites, Timnah, Zebulun, ZidonPlaces Achshaph, Achzib, Adami-nekeb, Aijalon, Ain, Allammelech, Amad, Anaharath, Aphek, Ashan, Aznoth-tabor, Baalath, Baalath-beer, Balah, Beersheba, Bene-berak, Beten, Beth-anath, Beth-dagan, Beth-emek, Beth-lebaoth, Bethlehem, Beth-marcaboth, Beth-pazzez, Beth-shemesh, Bethul, Cabul, Carmel, Chesulloth, Chinnereth, Chisloth-tabor, Dabbesheth, Daberath, Dan, Ebez, Ebron, Edrei, Ekron, Elon, Eltekeh, Eltolad, En-gannim, En-haddah, Eshtaol, Ether, Ezem, Gath-hepher, Gath-rimmon, Gibbethon, Gibeah, Hali, Hammath, Hammon, Hannathon, Hapharaim, Hazar-shual, Hazar-susah, Hazor, Heleph, Helkath, Horem, Hormah, Hosah, Hukkok, Idalah, Ir-shemesh, Ithlah, Jabneel, Japhia, Jehud, Jezreel, Jokneam, Joppa, Jordan River, Kanah, Kattath, Kedesh, Kishion, Lakkum, Leshem, Mahalab, Me-jarkon, Migdal-el, Mishal, Moladah, Nahalal, Neah, Negeb, Neiel, Rabbith, Rakkath, Rakkon, Ramah, Rehob, Remeth, Rimmon, Sarid, Shaalabbin, Shahazumah, Sharuhen, Sheba, Shiloh, Shimron, Shion, Shunem, Sidon the Great, Tabor, Timnah, Timnath-serah, Tyre, Ummah, Valley of Iphtahel, Yiron, Zaanannim, Zer, Ziddim, Ziklag, ZorahTopics Clan, Families, Fell, Forth, Heritage, Inheritance, Judah, Lay, Lot, Middle, Midst, Simeon, Sons, Territory, Tribe, WithinDictionary of Bible Themes Joshua 19:1 4208 land, divine responsibility Joshua 19:1-47 7266 tribes of Israel Joshua 19:1-48 5235 boundary Library Tiberias.
All the Jews declare, almost with one consent, that this was a fortified city from ancient times, even from the days of Joshua, and was the same with Rakkath, of which mention is made, Joshua 19:35. "Rakkath is Tiberias," say the Jerusalem Gemarists. And those of Babylon say the same, and that more largely: "It is clear to us that Rakkath is Tiberias." And when, after a few lines, this of Rabbi Jochanan was objected, "When I was a boy, I said a certain thing, concerning which I asked the elders, …
John Lightfoot—From the Talmud and HebraicaChammath. Ammaus. The Warm Baths of Tiberias.
Chammath and Rakkath are joined together, Joshua 19:35. For they were very neighbouring cities; Rakkath is Tiberias,--and Chammath, the town Ammaus, in Josephus. Of their neighbourhood, the Jerusalem Talmudists write thus: "The men of a great city may walk" (on the sabbath) "through a whole small city" (which was within a sabbath-day's journey); "but the inhabitants of a small city walk not through a whole great city." And then follows, "Formerly the men of Tiberias walked through all Chammath; but …
John Lightfoot—From the Talmud and Hebraica Some Other Towns Near Tiberias. Beth-Meon. Caphar Chittaia. Paltathah.
Among the towns, neighbouring upon Tiberias, Tarichee is especially commemorated in Josephus, a city thirty furlongs distant from Tiberias: you will find in him the history and mention of it very frequent. In the Talmudists we meet with other names also. I. Beth-Meon. "The men of Tiberias, who went up to Beth-Meon to be hired for workmen, were hired according to the custom of Beth-Meon: the men of Beth-Meon, who went down to Tiberias to be hired, were hired according to the custom of Tiberias." This …
John Lightfoot—From the Talmud and Hebraica Eastern Wise-Men, or Magi, visit Jesus, the New-Born King.
(Jerusalem and Bethlehem, b.c. 4.) ^A Matt. II. 1-12. ^a 1 Now when Jesus was born in Bethlehem [It lies five miles south by west of Jerusalem, a little to the east of the road to Hebron. It occupies part of the summit and sides of a narrow limestone ridge which shoots out eastward from the central chains of the Judæan mountains, and breaks down abruptly into deep valleys on the north, south, and east. Its old name, Ephrath, meant "the fruitful." Bethlehem means "house of bread." Its modern …
J. W. McGarvey—The Four-Fold Gospel Within what Tribe the Lake of Gennesaret Was.
By comparing the maps with the Talmudic writers, this question ariseth: for there is not one among them, as far as I know, which does not altogether define the sea of Gennesaret to be without the tribe of Naphthali; but the Talmudists do most plainly place it within. "The Rabbins deliver: The sea of Tiberias is in the portion of Naphtali; yea, it takes a full line for the nets on the south side of it: as it is said, 'Possess the sea and the south,' Deuteronomy 33:23." The Gloss is; "(Naphtali) had …
John Lightfoot—From the Talmud and Hebraica The First Sign --The Marriage in Cana.
"And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: and Jesus also was bidden, and His disciples, to the marriage. And when the wine failed, the mother of Jesus saith unto Him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. His mother saith unto the servants, Whatsoever He saith unto you, do it. Now there were six waterpots of stone set there after the Jews' manner of purifying, containing two …
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I 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 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 Jesus Calls Four Fishermen to Follow Him.
(Sea of Galilee, Near Capernaum.) ^A Matt. IV. 18-22; ^B Mark I. 16-20; ^C Luke V. 1-11. ^a 18 And walking ^b 16 And passing along by the sea of Galilee [This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is 682 feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from 600 to 1,000 feet above it. Its greatest depth is about 165 feet], he [Jesus] …
J. W. McGarvey—The Four-Fold Gospel 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 Third Withdrawal from Herod's Territory.
Subdivision D. The Transfiguration. Concerning Elijah. (a Spur of Hermon, Near Cæsarea Philippi.) ^A Matt. XVII. 1-13; ^B Mark IX. 2-13; ^C Luke IX. 28-36. ^c 28 And it came to pass about eight days { ^a six days} ^c after these sayings [Mark agrees with Matthew in saying six days. Luke qualifies his estimate by saying "about." But if we regard him as including the day of the "sayings" and also the day of the transfiguration, and the other two as excluding these days, then the three statements …
J. W. McGarvey—The Four-Fold Gospel 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 19:1 NIVJoshua 19:1 NLTJoshua 19:1 ESVJoshua 19:1 NASBJoshua 19:1 KJV
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