Their border started at Heleph and the great tree of Zaanannim, passing Adami-nekeb and Jabneel as far as Lakkum and ending at the Jordan. Their borderThe term "border" in this context refers to the territorial boundaries assigned to the tribe of Naphtali. In Hebrew, the word is "gebul," which signifies a defined limit or boundary. This demarcation was crucial for the Israelites as it established the distinct inheritance for each tribe, fulfilling God's promise to Abraham regarding the land. The concept of borders also symbolizes God's order and provision, ensuring that each tribe had its own space to thrive and fulfill its divine purpose. from Heleph
Heleph is a location whose exact site is not definitively known today, but it is believed to be in the northern part of the land allotted to Naphtali. The mention of specific places like Heleph underscores the historical and geographical reality of the biblical narrative, reminding us that God's promises are rooted in real-world contexts and locations. from the oak in Zaanannim
The "oak in Zaanannim" is a notable landmark, possibly a large tree or grove that served as a reference point. Oaks were often significant in ancient times, sometimes associated with places of worship or meeting. Zaanannim is mentioned in Judges 4:11, indicating its importance in the region. This phrase highlights how God uses natural landmarks to define His people's inheritance, showing His sovereignty over creation. Adami-nekeb
Adami-nekeb is another location within Naphtali's territory. The name "Adami" may relate to "man" or "red," while "nekeb" means "pass" or "gorge." This suggests a place that was perhaps a passageway or a notable geographical feature. The specificity of such names in the biblical text emphasizes the detailed nature of God's promises and the care with which He delineates His people's inheritance. and Jabneel
Jabneel, not to be confused with the more famous Jabneel (Yavne) in Judah, is a town in Naphtali's territory. The name means "God causes to build" or "God builds," reflecting the divine involvement in establishing the land for His people. This serves as a reminder of God's active role in the lives of the Israelites, building and securing their future. as far as Lakkum
Lakkum is another location marking the boundary of Naphtali's inheritance. The precise location is uncertain, but its inclusion in the boundary list underscores the comprehensive nature of God's provision. Each boundary point, though perhaps obscure to us, was significant to the Israelites, representing God's faithfulness in giving them a land of their own. and it ended at the Jordan
The Jordan River is a significant geographical and spiritual landmark in the Bible. It represents a boundary not only for the land but also for the transition from the wilderness wanderings into the Promised Land. The Jordan symbolizes new beginnings, divine provision, and the fulfillment of God's promises. For Naphtali, having the Jordan as a boundary was a reminder of God's miraculous works and His ongoing faithfulness to His covenant people. Persons / Places / Events 1. HelephA location marking the starting point of the boundary for the tribe of Naphtali. Its exact location is uncertain, but it is significant as a boundary marker. 2. Oak of ZaanannimA notable landmark used to define the boundary. Oaks were often used as significant markers in ancient times, possibly due to their size and longevity. 3. Adami-nekebA place mentioned as part of the boundary. The name suggests a location that might have been a pass or a narrow place, as "nekeb" can mean "pass" or "gorge." 4. JabneelAnother boundary location, possibly a town or region. It is part of the delineation of Naphtali's territory. 5. LakkumA location marking the boundary's extent before reaching the Jordan River. Its precise location is not known today. Teaching Points The Importance of BoundariesJust as physical boundaries were crucial for the tribes of Israel, spiritual and moral boundaries are essential for Christians today. They help define our identity and guide our actions. God's Provision and OrderThe detailed description of boundaries reflects God's provision and order for His people. Recognizing God's order in our lives can lead to peace and stability. Historical Context and FaithfulnessUnderstanding the historical context of biblical events can deepen our appreciation for God's faithfulness throughout generations. Significance of Land in ScriptureThe land was a tangible sign of God's promise to Israel. For Christians, it symbolizes the spiritual inheritance we have in Christ. Respect for HeritageThe delineation of land for each tribe underscores the importance of respecting and valuing our spiritual heritage and legacy. Bible Study Questions 1. What can the use of specific landmarks in Joshua 19:33 teach us about the importance of boundaries in our spiritual lives? 2. How does the concept of God-ordained boundaries in the Old Testament relate to the moral and ethical boundaries we are called to uphold as Christians? 3. In what ways can understanding the historical and geographical context of biblical passages enhance our faith and understanding of God's Word? 4. How does the allocation of land to the tribes of Israel reflect God's faithfulness to His promises, and how can this encourage us in our personal walk with God? 5. What lessons can we learn from the respect for boundaries and heritage in Joshua 19:33 that can be applied to maintaining our spiritual heritage today? Connections to Other Scriptures Judges 4:11The oak of Zaanannim is mentioned in the context of Heber the Kenite, providing a historical connection to the events during the time of the Judges. Genesis 12:6The use of trees or oaks as landmarks is seen in the account of Abram, who passed through the land to the site of the great tree of Moreh at Shechem. Deuteronomy 19:14The importance of boundary markers is emphasized, highlighting the significance of respecting and maintaining established borders. 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 Adami, Adami-hannekeb, Adaminekeb, Adami-nekeb, Ad'ami-nekeb, Allon, Border, Boundary, Coast, Elon-beza-anannim, Ended, Ending, Goings, Heleph, Jabneel, Jordan, Lakkum, Lakum, Large, Limit, Limits, Nekeb, Oak, Oak-tree, Outgoings, Passing, Ran, Thereof, Tree, Zaanannim, Za-anan'nimDictionary 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 19:33 NIVJoshua 19:33 NLTJoshua 19:33 ESVJoshua 19:33 NASBJoshua 19:33 KJV
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