King James Version

What Does Joshua 12:6 Mean?

Joshua 12:6 in the King James Version says “Them did Moses the servant of the LORD and the children of Israel smite: and Moses the servant of the LORD gave it for a...” — study this verse from Joshua chapter 12 with commentary, cross-references, and original Hebrew word analysis.

“Them did Moses the servant of the LORD and the children of Israel smite: and Moses the servant of the LORD gave it for a possession unto the Reubenites, and the Gadites, and the half tribe of Manasseh.”

Joshua 12:6 · KJV

Context

4

And the coast of Og king of Bashan, which was of the remnant of the giants, that dwelt at Ashtaroth and at Edrei,

5

And reigned in mount Hermon, and in Salcah, and in all Bashan, unto the border of the Geshurites and the Maachathites, and half Gilead, the border of Sihon king of Heshbon.

6

Them did Moses the servant of the LORD and the children of Israel smite: and Moses the servant of the LORD gave it for a possession unto the Reubenites, and the Gadites, and the half tribe of Manasseh.

7

And these are the kings of the country which Joshua and the children of Israel smote on this side Jordan on the west, from Baalgad in the valley of Lebanon even unto the mount Halak, that goeth up to Seir; which Joshua gave unto the tribes of Israel for a possession according to their divisions;

8

In the mountains, and in the valleys, and in the plains, and in the springs, and in the wilderness, and in the south country; the Hittites, the Amorites, and the Canaanites, the Perizzites, the Hivites, and the Jebusites:

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Commentary

KJV Study Commentary
Them did Moses the servant of the LORD and the children of Israel smite: and Moses the servant of the LORD gave it for a possession unto the Reubenites, and the Gadites, and the half tribe of Manasseh.

This recapitulation of the Transjordan conquest (Numbers 21; Deuteronomy 2-3) serves multiple purposes. First, it acknowledges Moses' foundational role—twice calling him "the servant of the LORD" (ebed Yahweh, עֶבֶד יְהוָה), the same honorific title introducing the book (1:1). Joshua's conquest west of the Jordan built upon Moses' conquest east of the Jordan, demonstrating continuity in God's redemptive plan across leadership transitions. No human leader is indispensable; God's purposes advance through successive generations of faithful servants.

The allocation of Transjordan to Reuben, Gad, and half of Manasseh (Numbers 32) was controversial—these tribes chose attractive grazing land over entering the Promised Land proper. Moses permitted this on condition they assist in conquering Canaan (Numbers 32:20-32), which they faithfully fulfilled (Joshua 1:12-18; 22:1-6). This arrangement illustrates both human freedom in responding to God's gifts and the communal obligations that come with tribal membership. The Transjordan tribes couldn't simply claim their blessing and abandon their brothers; covenant membership required mutual support.

Theologically, this verse establishes that all of Israel's territory—both Cisjordan and Transjordan—comes through divine gift mediated by faithful human leadership. The repetition of Moses' title emphasizes that authority derives from divine calling, not personal ambition. Both Moses and Joshua functioned as covenant mediators, foreshadowing Christ's superior mediation (Hebrews 8:6). The land distribution was not conquest-spoils divided by victors but inheritance allocated by God through His servants, maintaining the theological principle that everything Israel possesses comes as unmerited gift.

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Historical & Cultural Context

The Transjordan conquest defeated two major Amorite kingdoms: Sihon king of Heshbon and Og king of Bashan. These kingdoms controlled vital territory east of the Jordan from the Arnon River (modern Wadi Mujib) northward to Mount Hermon, including the Gilead highlands and Bashan plateau. Archaeological evidence confirms significant Late Bronze Age occupation in these regions, with various tells showing destruction layers consistent with Israelite conquest timing.

Og king of Bashan achieved legendary status in Israelite memory, remembered for his giant stature (Deuteronomy 3:11) and his bed's enormous dimensions. Whether literally a giant (Rephaim) or simply a very large man enhanced by legendary tradition, Og represented formidable military opposition. His defeat demonstrated Yahweh's superiority over seemingly invincible enemies, providing encouragement for the subsequent Cisjordan conquest. Psalm 135:11 and 136:20 commemorate these victories as evidence of God's chesed (steadfast love).

The territory's allocation before the Jordan crossing (Numbers 32) created practical challenges—the Transjordan tribes lived separated from the tabernacle and central worship. This distance would later contribute to misunderstanding (Joshua 22:10-34) and eventual vulnerability to foreign invasion. The Transjordan tribes were first taken into Assyrian exile (1 Chronicles 5:26), illustrating the spiritual danger of geographic distance from central worship. This prefigures New Testament warnings against isolating oneself from the gathered church (Hebrews 10:25).

Reflection Questions

  1. How does the cooperation between Transjordan and Cisjordan tribes in completing the conquest challenge modern individualism in favor of covenant community?
  2. What does the eventual vulnerability of geographically separated tribes teach about the importance of proximity to corporate worship and community?
  3. How do Moses and Joshua's successive leadership roles illustrate God's faithfulness in raising up leaders across generations to accomplish His purposes?

Original Language Analysis

Hebrew · 16 words
מֹשֶׁ֨ה1 of 16

“Them did Moses”

H4872

mosheh, the israelite lawgiver

עֶֽבֶד2 of 16

“the servant”

H5650

a servant

יְהוָ֜ה3 of 16

“of the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

וּבְנֵ֥י4 of 16

“and the children”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

יִשְׂרָאֵ֖ל5 of 16

“of Israel”

H3478

he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity

הִכּ֑וּם6 of 16

“smite”

H5221

to strike (lightly or severely, literally or figuratively)

וַֽ֠יִּתְּנָהּ7 of 16

“gave”

H5414

to give, used with greatest latitude of application (put, make, etc.)

מֹשֶׁ֨ה8 of 16

“Them did Moses”

H4872

mosheh, the israelite lawgiver

עֶֽבֶד9 of 16

“the servant”

H5650

a servant

יְהוָ֜ה10 of 16

“of the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

יְרֻשָּׁ֗ה11 of 16

“it for a possession”

H3425

something occupied; a conquest; also a patrimony

לָרֻֽאוּבֵנִי֙12 of 16

“unto the Reubenites”

H7206

a reubenite or descendant of reuben

וְלַגָּדִ֔י13 of 16

“and the Gadites”

H1425

a gadite (collectively) or descendants of gad

וְלַֽחֲצִ֖י14 of 16

“and the half”

H2677

the half or middle

שֵׁ֥בֶט15 of 16

“tribe”

H7626

a scion, i.e., (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan

הַֽמְנַשֶּֽׁה׃16 of 16

“of Manasseh”

H4519

menashsheh, a grandson of jacob, also the tribe descended from him, and its territory

Study Guide

Historical Context

This verse is found in the book of Joshua. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Joshua 12:6 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Joshua 12:6 from Treasury of Scripture Knowledge

Numbers 32:33Numbers 32:29Deuteronomy 3:11-17Numbers 21:24-35Luke 22:29-42Joshua 13:8-32

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