Joshua 19:41
The territory of their inheritance included Zorah, Eshtaol, Ir-shemesh,
The territory of their inheritance
This phrase refers to the land allotted to the tribe of Dan as their portion in the Promised Land. The concept of "inheritance" in the Hebrew context (נַחֲלָה, *nachalah*) is deeply rooted in the idea of a divine gift, a legacy passed down through generations. It signifies not just a physical possession but a spiritual heritage, a fulfillment of God's promise to Abraham and his descendants. This inheritance is a testament to God's faithfulness and the fulfillment of His covenant with Israel.

included Zorah
Zorah (צָרְעָה, *Tzorah*) is historically significant as the birthplace of Samson, one of the judges of Israel. Located in the Shephelah region, Zorah was strategically positioned on the border between the tribes of Dan and Judah. Archaeological findings suggest it was a fortified city, indicative of its importance. Spiritually, Zorah represents the strength and potential within the tribe of Dan, as seen in the life of Samson, who was called to deliver Israel from the Philistines.

Eshtaol
Eshtaol (אֶשְׁתָּאוֹל, *Eshtaol*) is often mentioned alongside Zorah, highlighting their close proximity and shared history. It is another significant location in the narrative of Samson, where the Spirit of the Lord began to stir him (Judges 13:25). The name Eshtaol may derive from a root meaning "to ask" or "to inquire," suggesting a place of seeking or divine revelation. This aligns with the spiritual journey of the Israelites, who continually sought God's guidance in their conquest and settlement of the land.

and Ir-shemesh
Ir-shemesh (עִיר שֶׁמֶשׁ, *Ir-shemesh*), meaning "city of the sun," reflects the cultural and religious influences in the region. It is believed to be associated with sun worship, a common practice among the Canaanites. The inclusion of Ir-shemesh in the inheritance of Dan signifies the tribe's role in transforming a place of pagan worship into a part of God's holy land. This transformation underscores the broader biblical theme of redemption and the call for God's people to be a light in a world of darkness.

Persons / Places / Events
1. Zorah
A town allocated to the tribe of Dan, located in the Shephelah region of Judah. It is notably the birthplace of Samson, one of the judges of Israel.

2. Eshtaol
Another town within the territory of Dan, often mentioned alongside Zorah. It is significant in the account of Samson, as it is where the Spirit of the Lord began to stir him.

3. Ir-shemesh
A lesser-known town in the Danite territory. The name means "city of the sun," indicating possible historical significance related to sun worship or a strategic location.
Teaching Points
Understanding God's Allocation
The division of land among the tribes of Israel, including Dan, reflects God's sovereign plan and purpose for His people. It reminds us to trust in God's provision and placement in our own lives.

Spiritual Heritage and Responsibility
Zorah and Eshtaol's connection to Samson highlights the importance of spiritual heritage. We are called to recognize and nurture the spiritual gifts and callings within our communities.

Challenges in Inheritance
The struggles of the Danites to maintain their territory remind us of the spiritual battles we face in holding onto God's promises. We must remain vigilant and faithful in our spiritual walk.

Significance of Place Names
The names of places, like Ir-shemesh, can offer insights into historical and cultural contexts. Understanding these can deepen our appreciation of biblical accounts and their relevance today.
Bible Study Questions
1. What can we learn from the allocation of land to the tribe of Dan about God's provision and our response to His plans?

2. How does the account of Samson, originating from Zorah and Eshtaol, illustrate the importance of spiritual gifts and their impact on a community?

3. In what ways do the challenges faced by the tribe of Dan in maintaining their inheritance parallel the spiritual challenges we face today?

4. How can understanding the historical and cultural context of biblical place names enhance our study of Scripture?

5. Reflect on a time when you faced challenges in holding onto a promise from God. How did you overcome these challenges, and what role did faith play in your journey?
Connections to Other Scriptures
Judges 13-16
The account of Samson, who was from Zorah and Eshtaol, provides a deeper understanding of the cultural and spiritual environment of these towns.

1 Samuel 6:12
The return of the Ark of the Covenant by the Philistines passes through the territory of Dan, highlighting the region's geographical and spiritual significance.

Judges 18
The migration of the Danites from their allotted territory to the north, due to pressure from the Philistines, shows the challenges faced by the tribe in maintaining their inheritance.
A Too Extensive Earthly PortionW. Seaton.Joshua 19:1-51
Self the Last to be ConsideredW. Seaton, M. A.Joshua 19:1-51
The Leader DisinterestedW. G. Blaikie, D. D.Joshua 19:1-51
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, Zidon
Places
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, Zorah
Topics
Border, Coast, Eshtaol, Esh'ta-ol, Heritage, Included, Inheritance, Ir, Irshemesh, Ir-shemesh, Ir-she'mesh, Limit, Shemesh, Territory, Zorah, Zoreah
Dictionary 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 Hebraica

Chammath. 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

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