then turned eastward toward Beth-dagon, touched Zebulun and the Valley of Iphtah-el, and went north to Beth-emek and Neiel, passing Cabul on the left. Then it turned toward the sunriseThis phrase indicates a change in direction, moving eastward. In biblical symbolism, the sunrise often represents new beginnings, hope, and divine intervention. The eastward direction could signify a movement towards enlightenment or a new phase in the journey of the Israelites. The Hebrew root for "sunrise" is "mizrach," which not only denotes the direction but also carries connotations of brightness and the breaking of a new day, reflecting God's guidance and the unfolding of His promises. to Beth-dagon
Beth-dagon means "house of Dagon," referring to a location named after the Philistine god Dagon. This indicates the presence of pagan influences in the land. The mention of Beth-dagon serves as a reminder of the spiritual battles the Israelites faced in maintaining their covenant with Yahweh amidst surrounding idolatry. Archaeologically, sites like Beth-dagon highlight the cultural and religious diversity of the region during the conquest period. reached Zebulun
Zebulun was one of the twelve tribes of Israel, and its territory was located in the northern part of the Promised Land. The name Zebulun means "dwelling" or "habitation," derived from the Hebrew root "zabal." This reflects the fulfillment of God's promise to provide a dwelling place for His people. Historically, Zebulun's location was strategic for trade and interaction with other nations, emphasizing the tribe's role in the broader narrative of Israel's mission to be a light to the nations. and the Valley of Iphtah-el
The Valley of Iphtah-el, meaning "God opens," suggests a place of opportunity and divine provision. The Hebrew root "patah" means "to open," symbolizing God's ability to open doors and create pathways for His people. This valley represents the fertile and abundant land that God promised to the Israelites, reinforcing His faithfulness and the blessings of obedience. and went north to Beth-emek
Beth-emek, meaning "house of the valley," indicates a geographical feature that provided sustenance and protection. Valleys in biblical times were often associated with fertility and life, as they were typically well-watered and suitable for agriculture. The movement northward signifies expansion and the claiming of God's promises, as the Israelites settled into the land He had given them. and Neiel
Neiel, meaning "moved by God" or "God's dwelling," reflects the divine presence and guidance in the allocation of the land. The name underscores the belief that God was actively involved in the distribution of the territories, ensuring that each tribe received its inheritance according to His divine plan. This highlights the theme of divine sovereignty and providence throughout the conquest narrative. and continued to Cabul on the left
Cabul, meaning "bound" or "displeasing," was a region given to Hiram, king of Tyre, by Solomon (1 Kings 9:13). The name suggests a place of lesser value or dissatisfaction, possibly due to its geographical or agricultural limitations. The phrase "on the left" indicates a western direction, completing the boundary description. This serves as a reminder of the complexities and challenges in the land distribution, yet also the overarching fulfillment of God's promises to His people. Persons / Places / Events 1. Beth-dagonA town named after the Philistine god Dagon, indicating the cultural and religious influences in the region. 2. ZebulunOne of the tribes of Israel, whose territory is being described in this passage. 3. Valley of Iphtah-elA geographical location marking the boundary of the land allotted to the tribe of Asher. 4. Beth-emekA town within the territory of Asher, its name means "house of the valley." 5. NeielAnother town in the territory of Asher, possibly meaning "dwelling of God." 6. CabulA town on the border of Asher's territory, its name means "bound" or "displeasing." Teaching Points Understanding God's PromisesThe detailed description of land boundaries in Joshua 19:27 reflects God's faithfulness in fulfilling His promises to the tribes of Israel. Believers can trust in God's promises for their lives. Cultural and Spiritual InfluenceThe mention of places like Beth-dagon reminds us of the cultural and spiritual influences that can impact our faith. Christians are called to be in the world but not of it, maintaining their distinct identity in Christ. Significance of BoundariesJust as the tribes of Israel had specific boundaries, Christians are called to recognize and respect the boundaries God sets in their lives, whether moral, spiritual, or relational. Historical Context and FaithUnderstanding the historical and geographical context of biblical passages enriches our faith and helps us see the continuity of God's plan throughout history. Community and InheritanceThe allocation of land to the tribes underscores the importance of community and shared inheritance among God's people. Believers are encouraged to value their spiritual community and heritage. Bible Study Questions 1. How does the allocation of land to the tribe of Asher in Joshua 19:27 demonstrate God's faithfulness to His promises? 2. In what ways can the cultural influences represented by places like Beth-dagon affect our spiritual walk today? 3. How can understanding the historical and geographical context of biblical passages enhance our faith and application of Scripture? 4. What are some boundaries God has set in your life, and how can you ensure you respect and uphold them? 5. How does the concept of community and shared inheritance among the tribes of Israel apply to the church today? Connections to Other Scriptures Genesis 49:13This verse contains Jacob's blessing to Zebulun, prophesying its future location by the sea, which connects to the territorial boundaries described in Joshua. Judges 1:30-31These verses describe the failure of the tribes, including Zebulun and Asher, to fully drive out the Canaanites, which relates to the boundaries and towns mentioned in Joshua 19:27. 1 Kings 9:13This verse mentions Cabul in the context of Solomon's dealings with Hiram, king of Tyre, highlighting the ongoing significance of these locations. 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 Beth, Bethdagon, Beth-dagon, Bethemek, Beth-emek, Cabul, Continues, Dagon, East, Eastward, El, Emek, Goes, Iphtah, Iphtahel, Iph'tahel, Iphtah-el, Jiphthahel, Jiphthah-el, Neiel, Nei'el, North, Northward, Passing, Proceeded, Reached, Reacheth, Stretching, Sunrise, Sunrising, Sun-rising, Touched, Touches, Towards, Turneth, Turning, Turns, Valley, Zebulun, Zeb'ulunDictionary of Bible Themes 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 19:27 NIVJoshua 19:27 NLTJoshua 19:27 ESVJoshua 19:27 NASBJoshua 19:27 KJV
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