King James Version
Joshua 16
10 verses with commentary
Ephraim's Territory
And the lot of the children of Joseph fell from Jordan by Jericho, unto the water of Jericho on the east, to the wilderness that goeth up from Jericho throughout mount Bethel, fell: Heb. went forth
View commentary
And the lot of the children of Joseph fell from Jordan by Jericho, unto the water of Jericho on the east, to the wilderness that goeth up from Jericho throughout mount Beth-el—this verse introduces the territorial allotment for Joseph's descendants (Ephraim and Manasseh), fulfilling Jacob's prophetic blessing that made Joseph a double tribe (Genesis 48:5). The phrase children of Joseph (benei Yosef, בְּנֵי יוֹסֵף) emphasizes the favored status of Joseph, who received the birthright forfeited by Reuben (1 Chronicles 5:1-2).
The boundary description begins at the Jordan River near Jericho, using precise geographical markers. The lot (goral, גּוֹרָל) refers to the sacred casting of lots by which God sovereignly distributed territories (Proverbs 16:33)—ensuring impartiality and divine guidance rather than human scheming or military strength determining inheritance. The phrase the wilderness that goeth up describes the barren hill country ascending from the Jordan Valley at 825 feet below sea level to the central ridge at 2,500 feet elevation, a challenging terrain that provided natural defense.
Beth-el ("house of God") carries covenantal significance as the site where Jacob encountered God (Genesis 28:10-22; 35:1-15). Joseph's descendants receiving territory including this sacred site connects them to patriarchal promises and Israel's worship heritage.
The boundary description begins at the Jordan River near Jericho, using precise geographical markers. The lot (goral, גּוֹרָל) refers to the sacred casting of lots by which God sovereignly distributed territories (Proverbs 16:33)—ensuring impartiality and divine guidance rather than human scheming or military strength determining inheritance. The phrase the wilderness that goeth up describes the barren hill country ascending from the Jordan Valley at 825 feet below sea level to the central ridge at 2,500 feet elevation, a challenging terrain that provided natural defense.
Beth-el ("house of God") carries covenantal significance as the site where Jacob encountered God (Genesis 28:10-22; 35:1-15). Joseph's descendants receiving territory including this sacred site connects them to patriarchal promises and Israel's worship heritage.
And goeth out from Bethel to Luz, and passeth along unto the borders of Archi to Ataroth,
View commentary
And goeth out from Beth-el to Luz, and passeth along unto the borders of Archi to Ataroth—this verse continues tracing the southern boundary of Joseph's territory with meticulous geographical precision. The mention of both Beth-el and Luz may indicate the city's dual name, as Genesis 28:19 records Jacob renaming Luz to Beth-el. Alternatively, these may be adjacent sites, with the boundary running between them.
The borders of Archi (גְּבוּל הָאַרְכִּי) references the territory of the Archites, a Canaanite clan. Notably, Hushai the Archite was David's loyal counselor who foiled Absalom's rebellion (2 Samuel 15:32; 16:16), showing how some Canaanites were incorporated into Israel. Ataroth ("crowns" or "wreaths," עֲטָרוֹת) was a common place name, appearing multiple times in tribal boundaries, requiring geographical context to distinguish between locations.
The precision of these boundary descriptions served both practical and theological purposes: practically establishing property rights to prevent tribal disputes, and theologically affirming that God's promises were concrete and measurable, not vague spiritual abstractions. Each family's inheritance depended on accurate boundary marking.
The borders of Archi (גְּבוּל הָאַרְכִּי) references the territory of the Archites, a Canaanite clan. Notably, Hushai the Archite was David's loyal counselor who foiled Absalom's rebellion (2 Samuel 15:32; 16:16), showing how some Canaanites were incorporated into Israel. Ataroth ("crowns" or "wreaths," עֲטָרוֹת) was a common place name, appearing multiple times in tribal boundaries, requiring geographical context to distinguish between locations.
The precision of these boundary descriptions served both practical and theological purposes: practically establishing property rights to prevent tribal disputes, and theologically affirming that God's promises were concrete and measurable, not vague spiritual abstractions. Each family's inheritance depended on accurate boundary marking.
And goeth down westward to the coast of Japhleti, unto the coast of Bethhoron the nether, and to Gezer: and the goings out thereof are at the sea.
View commentary
And goeth down westward to the coast of Japhleti, unto the coast of Beth-horon the nether, and to Gezer: and the goings out thereof are at the sea—the boundary now turns westward, descending from the central mountain ridge toward the Mediterranean coastal plain. The phrase goeth down westward accurately describes the topography, as the terrain descends from the highlands (2,000+ feet) to the coastal plain (sea level).
Beth-horon the nether ("house of the hollow," בֵּית־חוֹרוֹן הַתַּחְתּוֹן) was the lower of twin cities guarding a strategic pass connecting the coast to Jerusalem. This pass witnessed Joshua's great victory when the sun stood still (Joshua 10:10-14) and later battles throughout Israelite history. The distinction between "upper" and "lower" Beth-horon reflects their positions on the ascending ridge—military control of this pass was essential for defending the highlands.
Gezer (גֶּזֶר) was one of Canaan's most important cities, controlling the main road from Egypt to Mesopotamia. Verse 10 reveals that Ephraim failed to conquer Gezer, allowing Canaanites to remain—a compromise with long-term consequences. The boundary reaching the sea (the Mediterranean) gave Joseph's tribes access to maritime trade, though they never developed significant naval power like their Phoenician neighbors.
Beth-horon the nether ("house of the hollow," בֵּית־חוֹרוֹן הַתַּחְתּוֹן) was the lower of twin cities guarding a strategic pass connecting the coast to Jerusalem. This pass witnessed Joshua's great victory when the sun stood still (Joshua 10:10-14) and later battles throughout Israelite history. The distinction between "upper" and "lower" Beth-horon reflects their positions on the ascending ridge—military control of this pass was essential for defending the highlands.
Gezer (גֶּזֶר) was one of Canaan's most important cities, controlling the main road from Egypt to Mesopotamia. Verse 10 reveals that Ephraim failed to conquer Gezer, allowing Canaanites to remain—a compromise with long-term consequences. The boundary reaching the sea (the Mediterranean) gave Joseph's tribes access to maritime trade, though they never developed significant naval power like their Phoenician neighbors.
So the children of Joseph, Manasseh and Ephraim, took their inheritance.
View commentary
So the children of Joseph, Manasseh and Ephraim, took their inheritance—this summary statement concludes the general description of Joseph's tribal territory before focusing specifically on Ephraim's boundaries (vv. 5-9) and Manasseh's (ch. 17). The phrase children of Joseph emphasizes unity between the two tribes descended from Joseph's sons, Manasseh (firstborn) and Ephraim (younger), whom Jacob elevated to tribal status equal with his own sons (Genesis 48:5).
The verb took their inheritance (yinchalu, יִנְחֲלוּ) uses the Hebrew root nachal (נָחַל), meaning to receive as a permanent possession or heritage. This wasn't mere temporary occupation but covenant inheritance passed to descendants in perpetuity. The concept of nachalah (נַחֲלָה, "inheritance") dominates Joshua 13-21, appearing over 50 times, emphasizing that Israel's possession of Canaan fulfilled divine promises rather than mere military conquest.
Joseph's double portion through his sons fulfilled Jacob's prophetic blessing (Genesis 48:15-20), where the younger Ephraim received precedence over firstborn Manasseh. This pattern of God exalting the younger over the elder (Isaac over Ishmael, Jacob over Esau, Joseph over his brothers, David over his brothers) demonstrates divine sovereignty overturning human conventions, foreshadowing how God chooses the weak and despised to shame the strong (1 Corinthians 1:27-28).
The verb took their inheritance (yinchalu, יִנְחֲלוּ) uses the Hebrew root nachal (נָחַל), meaning to receive as a permanent possession or heritage. This wasn't mere temporary occupation but covenant inheritance passed to descendants in perpetuity. The concept of nachalah (נַחֲלָה, "inheritance") dominates Joshua 13-21, appearing over 50 times, emphasizing that Israel's possession of Canaan fulfilled divine promises rather than mere military conquest.
Joseph's double portion through his sons fulfilled Jacob's prophetic blessing (Genesis 48:15-20), where the younger Ephraim received precedence over firstborn Manasseh. This pattern of God exalting the younger over the elder (Isaac over Ishmael, Jacob over Esau, Joseph over his brothers, David over his brothers) demonstrates divine sovereignty overturning human conventions, foreshadowing how God chooses the weak and despised to shame the strong (1 Corinthians 1:27-28).
And the border of the children of Ephraim according to their families was thus: even the border of their inheritance on the east side was Atarothaddar, unto Bethhoron the upper;
View commentary
And the border of the children of Ephraim according to their families was thus: even the border of their inheritance on the east side was Ataroth-addar, unto Beth-horon the upper—now the text focuses specifically on Ephraim's boundaries, distinct from Manasseh. The phrase according to their families (lemishpechotam, לְמִשְׁפְּחֹתָם) indicates subdivisions within the tribe, as land was distributed not just tribally but to clans and extended families, ensuring every household received inheritance.
Ataroth-addar ("crowns of Addar," עֲטְרוֹת אַדָּר) was a fortified town on Ephraim's southern boundary, distinct from the Ataroth mentioned in verse 2. The specificity of place names—Ataroth versus Ataroth-addar—demonstrates the precision of biblical geography and the importance of accurate boundary documentation. Beth-horon the upper (בֵּית־חוֹרוֹן הָעֶלְיוֹן) complemented Beth-horon the lower (v. 3), together controlling the strategic pass from the coastal plain to the highlands.
The eastern boundary formed Ephraim's border with Benjamin, while Beth-horon marked the southern limit. This prime central hill country provided fertile agricultural land, defensive terrain, and control of major north-south travel routes. Ephraim's strategic position contributed to its later prominence, though it also led to pride and rivalry with Judah that eventually split the kingdom (1 Kings 12).
Ataroth-addar ("crowns of Addar," עֲטְרוֹת אַדָּר) was a fortified town on Ephraim's southern boundary, distinct from the Ataroth mentioned in verse 2. The specificity of place names—Ataroth versus Ataroth-addar—demonstrates the precision of biblical geography and the importance of accurate boundary documentation. Beth-horon the upper (בֵּית־חוֹרוֹן הָעֶלְיוֹן) complemented Beth-horon the lower (v. 3), together controlling the strategic pass from the coastal plain to the highlands.
The eastern boundary formed Ephraim's border with Benjamin, while Beth-horon marked the southern limit. This prime central hill country provided fertile agricultural land, defensive terrain, and control of major north-south travel routes. Ephraim's strategic position contributed to its later prominence, though it also led to pride and rivalry with Judah that eventually split the kingdom (1 Kings 12).
And the border went out toward the sea to Michmethah on the north side; and the border went about eastward unto Taanathshiloh, and passed by it on the east to Janohah;
View commentary
And the border went out toward the sea to Michmethah on the north side; and the border went about eastward unto Taanath-shiloh, and passed by it on the east to Janohah—this verse traces Ephraim's northern boundary, which separated it from Manasseh. The border's complex path toward the sea (westward) and then turning eastward reflects the irregular terrain of hill country boundaries following ridges, valleys, and existing settlements.
Michmethah (מִכְמְתָת) served as a western reference point, while Taanath-shiloh ("approach to Shiloh," תַּאֲנַת שִׁלֹה) indicates proximity to Shiloh, where the Tabernacle was established (18:1; 19:51). This placed Ephraim adjacent to Israel's worship center, giving the tribe special religious significance during the period of Judges and early monarchy. Janohah (יָנוֹחָה) marked the eastern portion of the boundary.
The geographical precision, though challenging for modern readers, served critical purposes: preventing tribal disputes, ensuring equitable distribution, and establishing legal documentation. These boundaries were recorded not merely for historical interest but as binding property descriptions with economic and social implications for generations. The complexity also demonstrates Scripture's roots in concrete historical reality rather than mythological abstraction.
Michmethah (מִכְמְתָת) served as a western reference point, while Taanath-shiloh ("approach to Shiloh," תַּאֲנַת שִׁלֹה) indicates proximity to Shiloh, where the Tabernacle was established (18:1; 19:51). This placed Ephraim adjacent to Israel's worship center, giving the tribe special religious significance during the period of Judges and early monarchy. Janohah (יָנוֹחָה) marked the eastern portion of the boundary.
The geographical precision, though challenging for modern readers, served critical purposes: preventing tribal disputes, ensuring equitable distribution, and establishing legal documentation. These boundaries were recorded not merely for historical interest but as binding property descriptions with economic and social implications for generations. The complexity also demonstrates Scripture's roots in concrete historical reality rather than mythological abstraction.
And it went down from Janohah to Ataroth, and to Naarath, and came to Jericho, and went out at Jordan.
View commentary
And it went down from Janohah to Ataroth, and to Naarath, and came to Jericho, and went out at Jordan—the boundary description now traces the eastern border, descending from the hill country back to the Jordan Valley. The phrase went down (yarad, יָרַד) accurately describes the dramatic descent from highlands (2,000+ feet elevation) to the Jordan Valley (825 feet below sea level), a drop of nearly 3,000 feet.
Naarath (נַעֲרָת or נַעֲרָה) was a town in the Jordan Valley, while the border's terminus at Jordan completed the circuit begun in verse 1. This closed boundary description established Ephraim's territorial integrity—a defined inheritance with clear limits. The mention of Jericho recalls the conquest's beginning (Joshua 6), connecting Ephraim's inheritance to God's miraculous victory that initiated Israel's possession of Canaan.
The return to the Jordan River creates geographic symmetry: the boundary begins at Jordan (v. 1) and ends at Jordan (v. 7), enclosing Ephraim's territory. This completeness illustrates the sufficiency of God's provision—Ephraim received all it needed, with boundaries protecting its inheritance. The pattern reflects biblical themes of wholeness, completion, and divine order.
Naarath (נַעֲרָת or נַעֲרָה) was a town in the Jordan Valley, while the border's terminus at Jordan completed the circuit begun in verse 1. This closed boundary description established Ephraim's territorial integrity—a defined inheritance with clear limits. The mention of Jericho recalls the conquest's beginning (Joshua 6), connecting Ephraim's inheritance to God's miraculous victory that initiated Israel's possession of Canaan.
The return to the Jordan River creates geographic symmetry: the boundary begins at Jordan (v. 1) and ends at Jordan (v. 7), enclosing Ephraim's territory. This completeness illustrates the sufficiency of God's provision—Ephraim received all it needed, with boundaries protecting its inheritance. The pattern reflects biblical themes of wholeness, completion, and divine order.
The border went out from Tappuah westward unto the river Kanah; and the goings out thereof were at the sea. This is the inheritance of the tribe of the children of Ephraim by their families.
View commentary
The border went out from Tappuah westward unto the river Kanah; and the goings out thereof were at the sea. This is the inheritance of the tribe of the children of Ephraim by their families—this verse completes the boundary description by detailing the western border. Tappuah ("apple" or "height," תַּפּוּחַ) was located in the hill country, while the river Kanah (נַחַל קָנָה, "brook of reeds") formed a natural boundary descending to the Mediterranean.
The phrase the goings out thereof were at the sea indicates the boundary's western terminus at the Mediterranean coast, giving Ephraim access to maritime trade routes. However, Phoenician cities (Tyre, Sidon) and Philistine cities dominated the coast, limiting Israelite naval development. The concluding statement, This is the inheritance of the tribe of the children of Ephraim by their families, summarizes the completed description with theological emphasis on inheritance (nachalah, נַחֲלָה)—not earned possession but covenant gift.
The repetition of by their families underscores the clan-based distribution system ensuring every extended family received land. This prevented wealth concentration and maintained economic stability across generations. The boundary description's precision and the summary formula mark this as official legal documentation of covenant fulfillment.
The phrase the goings out thereof were at the sea indicates the boundary's western terminus at the Mediterranean coast, giving Ephraim access to maritime trade routes. However, Phoenician cities (Tyre, Sidon) and Philistine cities dominated the coast, limiting Israelite naval development. The concluding statement, This is the inheritance of the tribe of the children of Ephraim by their families, summarizes the completed description with theological emphasis on inheritance (nachalah, נַחֲלָה)—not earned possession but covenant gift.
The repetition of by their families underscores the clan-based distribution system ensuring every extended family received land. This prevented wealth concentration and maintained economic stability across generations. The boundary description's precision and the summary formula mark this as official legal documentation of covenant fulfillment.
And the separate cities for the children of Ephraim were among the inheritance of the children of Manasseh, all the cities with their villages.
View commentary
And the separate cities for the children of Ephraim were among the inheritance of the children of Manasseh, all the cities with their villages—this verse reveals an important exception to tribal boundaries: Ephraim received separate cities (he'arim hamivdalot, הֶעָרִים הַמִּבְדָּלוֹת, "the set apart cities") within Manasseh's territory. The term separate or set apart indicates these were enclaves—Ephraimite cities surrounded by Manassite territory.
This arrangement likely addressed practical concerns: Ephraim's larger population relative to Manasseh (Numbers 26:34, 37 shows Ephraim with 32,500 and Manasseh with 52,700, though Ephraim received the blessing of greatness in Genesis 48:19). The phrase all the cities with their villages (כָּל־הֶעָרִים וְחַצְרֵיהֶן) indicates complete settlements including surrounding agricultural areas and smaller dependent villages, not just walled cities.
This interpenetration of tribal territories demonstrates flexibility within the overall allotment system, prioritizing practical needs over rigid boundary maintenance. It also required cooperation between Ephraim and Manasseh despite their separate identities—foreshadowing how God's people must balance distinct callings with mutual interdependence. The arrangement worked because both tribes descended from Joseph, sharing common heritage despite separate inheritances.
This arrangement likely addressed practical concerns: Ephraim's larger population relative to Manasseh (Numbers 26:34, 37 shows Ephraim with 32,500 and Manasseh with 52,700, though Ephraim received the blessing of greatness in Genesis 48:19). The phrase all the cities with their villages (כָּל־הֶעָרִים וְחַצְרֵיהֶן) indicates complete settlements including surrounding agricultural areas and smaller dependent villages, not just walled cities.
This interpenetration of tribal territories demonstrates flexibility within the overall allotment system, prioritizing practical needs over rigid boundary maintenance. It also required cooperation between Ephraim and Manasseh despite their separate identities—foreshadowing how God's people must balance distinct callings with mutual interdependence. The arrangement worked because both tribes descended from Joseph, sharing common heritage despite separate inheritances.
And they drave not out the Canaanites that dwelt in Gezer: but the Canaanites dwell among the Ephraimites unto this day, and serve under tribute.
View commentary
This verse records Ephraim's failure to complete God's command, introducing the pattern of partial obedience dominating Judges. The phrase 'they drave not out' (lo horishu, לֹא הוֹרִישׁוּ) indicates willful failure—they could have but didn't expel the Canaanites. Gezer remained Canaanite until Solomon's time (1 Kings 9:16). The compromise 'serve under tribute' (mas-oved, מַס־עֹבֵד) means forced labor—Ephraim enslaved rather than destroyed the Canaanites, violating God's command (Deuteronomy 7:1-5). This pragmatic compromise prioritized economic benefit over obedience, leading to spiritual disaster. The phrase 'unto this day' (ad hayom hazeh, עַד הַיּוֹם הַזֶּה) indicates this situation persisted when Joshua was written. From a Reformed perspective, this demonstrates how partial obedience is disobedience—tolerating what God commanded destroyed inevitably corrupts. The pattern intensifies in Judges where incomplete conquest led to intermarriage, idolatry, and cycles of apostasy-judgment-deliverance.