Verse 7

THIS COAST. (Jos 17:7-11) the coast of Manasseh was from Asher to Michmethah--The southern boundary is here traced from the east. Asher (now Yasir), the starting point, was a town fifteen Roman miles east of Shechem, and anciently a place of importance.

Verse 9

the coast descended unto the river Kanah, southward of the river--The line which separated the possessions of the two brothers from each other ran to the south of the stream. Thus the river was in the territory of Manasseh; but the cities which were upon the river, though all were within the limits of Manasseh's possessions, were assigned partly to Ephraim, and partly to Manasseh; those on the south side being given to the former; those upon the north to the latter [KEIL]. It appears (Jos 17:10) that Manasseh was still further interlaced with other neighboring tribes.

Verse 11

Beth-shean and her towns--Greek, "Scythopolis" (now Beisan), in the valley of the Jordan, towards the east end of the plain of Jezreel. "Beth-shean" means "house of rest," so called from its being the halting place for caravans travelling between Syria or Midian, and Egypt, and the great station for the commerce between these countries for many centuries. Ibleam and her towns--in the neighborhood of Megiddo (Kg2 9:27). the inhabitants of Dor and her towns--(now Tantoura), anciently a strong fortress; a wall of wild precipitous rock defended the shore fortifications against attack from the land side. En-dor and her towns--situated on a rocky eminence, four Roman miles south of Tabor. Taanach and . . . Megiddo--These were near to each other, and they are generally mentioned in Scripture together. They were both royal and strongly fortified places (see on Jdg 1:27). three countries--districts or provinces. It is computed that Manasseh possessed in Asher and Issachar portions of ground to the extent of more than two hundred square miles.

Verse 12

CANAANITES NOT DRIVEN OUT. (Jos 17:12-13) Yet the children of Manasseh could not drive out those cities--probably due to indolence, a love of ease. Perhaps a mistaken humanity, arising from a disregard or forgetfulness of the divine command, and a decreasing principle of faith and zeal in the service of God, were the causes of their failure.

Verse 14

THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18) the children of Joseph spake unto Joshua--The two tribes join in laying a complaint before the leader, as to the narrow boundaries of their allotment and its insufficiency to be the residence of tribes so vastly increased. But Joshua's answer was full of wisdom as well as patriotism. Knowing their character, he treated them accordingly, and sarcastically turned all their arguments against themselves. Thus he rebuked their unbelief and cowardice.

Verse 15

mount Ephraim--called so here by anticipation. The Gilboa range between Beth-shean and the plain of Jezreel is meant, anciently covered with an extensive forest.

Verse 16

chariots of iron--unusually strengthened with that metal, and perhaps armed with projecting scythes. Next: Joshua Chapter 18

Verse 1

There was also a lot for the tribe of Manasseh,.... As well as for the tribe of Ephraim: for he was the firstborn of Joseph; and therefore ought to have his part and share in the lot of the children of Joseph, though Ephraim was preferred before him in the blessing of Jacob. Some think this is given as a reason why he had a double portion, one on the other side Jordan, and another in the land of Canaan: to wit, for Machir, the firstborn of Manasseh, the father of Gilead; who was the only son of Manasseh, and so through him, and by his son Gilead, the whole tribe sprung from that patriarch: and because he was a man of war, therefore he had Gilead and Bashan; which were given to his posterity by Moses, and lay on the other side Jordan, see Deu 3:13. This Machir very likely had shown his warlike disposition and courage in Egypt, and had fought under the kings there against the common enemy of that country; for it is highly probable he was dead before the children of Israel came out from thence, but the same warlike spirit continued in his posterity; they had their part assigned them on the other side Jordan, to defend that country, while the tribes of Reuben and Gad attended to the care of their flocks and herds.

Verse 2

There was also a lot for the rest of the children of Manasseh by their families,.... For such that had no part in Gilead and Bashan on the other side Jordan, even for the other half tribe, whose families are particularly mentioned, as follows: for the children of Abiezer; who is called Jeezer in Num 26:30; and was a son of Gilead, the son of Machir, as the rest that follow were: and for the children of Helek, and for the children of Asriel, and for the children of Shechem, and for the children of Hepher, and for the children of Shemida; hence the families of the Jeezerites, Helekites, Asrielites, Shechemites, Hepherites, and Shemidaites, mentioned in Num 26:30; and for which families was the lot here spoken of: these were the male children of Manasseh the son of Joseph by their families; which is observed for the sake of, and to lead unto what follows, otherwise in common none but males inherited; but the following is an excepted and remarkable case.

Verse 3

But Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, but daughters,.... The descent of this man is particularly given, to show the truth and reality of it, upon which his daughters made their request, and that granted and now claimed: and these are the names of his daughters, Mahlah, and Noah, Hoglah, Milcah, and Tirzah; by the same names, and in the same order they are called in Num 26:33; the order is a little different in Num 36:11.

Verse 4

And they came near before Eleazar the priest, and before Joshua the son of Nun, and before the princes,.... The ten princes, who, with Eleazar and Joshua, were appointed to divide the land, Num 34:17; and were now met together for that purpose, Jos 14:1, saying, the Lord commanded Moses to give us an inheritance among our brethren; those of the same tribe with them; for upon their application to Moses he inquired of the Lord, who ordered him to grant their request, Num 27:1, therefore according to the commandment of the Lord he gave them an inheritance among the brethren of their fathers; that is, to the half tribe of Manasseh.

Verse 5

And there fell ten portions to Manasseh, beside the land of Gilead and Bashan, which were on the other side Jordan,.... The lot which fell to the half tribe of Manasseh was divided into ten parts: according to the Jewish writers, the six families before mentioned had six parts, and the daughters of Zelophehad had four parts; one on the account of Zelophehad their father, two on the account of their grandfather Hepher, who they say was the firstborn, and one on account of their uncle, their father's brother, who died in the wilderness without children; so Jarchi and Kimchi relate from the Talmud (k); but the true case seems to be this, there were six portions for the six families, but there being no sons in Hepher's family, his part was divided into five, and given to the five daughters of Zelophehad: beside the land of Gilead and Bashan, which were on the other side Jordan: which were given to the other half tribe, as before observed, Jos 13:29. (k) T. Bab. Bava Bathra, fol. 118. 2. & 119. 1.

Verse 6

Because the daughters of Manasseh had an inheritance among his sons,.... Which occasioned such a number of portions; the daughters of Zelophehad are meant, who descended from Manasseh: and the rest of Manasseh, some had the land of Gilead; that is, those besides the six families before expressed, namely, the two families of the Machirites and Gileadites, Num 26:29.

Verse 7

And the coast of Manasseh was from Asher,.... Not from the border of the tribe of Asher, as Kimchi, in which he is followed by Vatablus; for that was at too great a distance; but a city of the tribe of Manasseh; and in Jerom's (l) time a village of this name was shown fifteen miles from Neapolis or Shechem, as you go from thence to Scythopolis, near the public road: to Michmethah, that lieth before Shechem; the same place mentioned in the description of the border of Ephraim; see Gill on Jos 16:6, and the border went along on the right hand, unto the inhabitants of Entappuah; that is, leaving this place, and its inhabitants to the right, which was a place in the land of that name, next mentioned; and seems to be so called from a fountain in it, or near it, as well as from a multitude of apples growing there, and with which perhaps the country abounded, of which in Jos 17:8. (l) De loc. Heb. fol. 88. G.

Verse 8

Now Manasseh had the land of Tappuah,.... The whole territory that went by that name, from a city of note in it, next mentioned; all the fields and villages in it belonged to the tribe of Manasseh: but Tappuah on the border of Manasseh belonged to the children of Ephraim; and was one of those separate cities they had among the inheritance of the children of Manasseh; though it seems they had only the city, not the territory adjacent to it, and which was named from it.

Verse 9

And the coast descended unto the river Kanah, southward of the river,.... The same mentioned in the account of the coast of Ephraim, Jos 16:8; which was north of that river, as Manasseh was to the south of it: these cities of Ephraim are among the cities of Manasseh; that is, the cities before mentioned, Asher, Michmethah, Entappuah, and Tappuah; though they were in the tribe of Manasseh, yet they were inhabited by the Ephraimites: the coast of Manasseh also was on the north side of the river; of the river Kanah, as well as on the south of it; it had cities there, though possessed by the tribe of Ephraim: and the outgoings of it were at the sea; the Mediterranean sea.

Verse 10

Southward it was Ephraim's, and northward it was Manasseh's,.... As Ephraim lay to the south of Manasseh, Manasseh lay to the north of Ephraim: and the sea is his border; the Mediterranean sea was their boundary on the west: and they met together in Asher on the north; that is, on the northwest towards the Mediterranean sea, as, at Mount Carmel: and in Issachar on the east; towards Jordan.

Verse 11

And Manasseh had in Issachar, and in Asher, Bethshean, and her towns,.... As Ephraim had cities in Manasseh, so had Manasseh cities in these two tribes, which in some parts bordered on it, before described, even the cities following, and the first that is named is Bethshean: this lay in the tribe of Issachar, and was the uttermost border of Manasseh that way; it was, as Josephus (m) says, called Scythopolis; but not from the Scythians, as Pliny (n) suggests, but from Succoth, a place where Jacob resided, and which was not far from it, Gen 33:17; it lay before the great plain of Jezreel, and was at the entrance into it,"After this went they over Jordan into the great plain before Bethsan.'' (1 Maccabees 5:52)and was six hundred furlongs, or seventy five miles, from Jerusalem, according to:"From thence they departed to Scythopolis, which lieth six hundred furlongs from Jerusalem,'' (2 Maccabees 12:29)and was one of the cities of Decapolis, from whence our Lord had hearers, Mat 4:25. It was such a pleasant place, that it is said in the Talmud (o), that if the garden of Eden was in the land of Israel, Bethshean was the gate of it; on which the gloss says, that its fruits were the sweetest in the land of Israel: and Ibleam and her towns; it seems to be the same with Bileam, by a transposition of the two first letters, Ch1 6:70; and was a place not far from Megiddo, after mentioned, as appears from Kg2 9:27, and the inhabitants of Dor and her towns; this had been a royal city; see Gill on Jos 11:2 and See Gill on Jos 12:23, and the inhabitants of Endor and her towns; this place became famous for a witch there in the times of Saul, Sa1 28:7; in the times of Jerom (p) it was a large village near Mount Tabor, four miles to the south, which he calls Aeudor, of or in Jezreel; and elsewhere (q) he speaks of Endor, as near the town of Nain, where our Lord raised the widow's son the dead, and is about: Scythopolis: and the inhabitants of Taanach and her towns; this had been a royal city; see Gill on Jos 12:22, and the inhabitants of Megiddo and her towns: this was another royal city mentioned with the former; See Gill on Jos 12:21; there even three countries; the three last cities, with their towns, that are mentioned, Endor, Taanach, and Megiddo; all which perhaps belonged to Dor, and may be the Naphothdor spoken of Jos 11:2; where the same word is used as here; so Jarchi interprets it. (m) Antiqu l. 12. c. 8. sect. 5. (n) Nat. Hist. l. 5. c. 18. (o) T. Bab. Eruvin, fol. 19. 1. (p) De loc. Heb. fol. 88. L. (q) lbid. fol. 91. E.

Verse 12

Yet the children of Manasseh could not drive out the inhabitants of these cities,.... Mentioned in Jos 17:11; they had not strength at first to do it, or either were negligent and slothful, and suffered them to dwell among them, and did not take the advantage they might have done; and afterwards it was too late, they became too strong and numerous for them, at least for a time: but the Canaanites would dwell in the land; whether they would or not.

Verse 13

Yet it came to pass, when the children of Israel were waxed strong,.... Increased in numbers, and became superior to the Canaanites, not only those of the tribe of Manasseh, but of the other tribes also: that they put the Canaanites to tribute; they did not take away their lives, as they were commanded to do, but made them tributaries to them, which seems to arise from a covetous disposition, and done for the sake of gain: but did not utterly drive them out; which they were ordered to do, and could now have done; for if they were able to make them pay tribute to them, they had power sufficient to drive them out, or destroy them, and therefore broke the commandment of God, Deu 7:1.

Verse 14

And the children of Joseph spake unto Joshua,.... Which some understand of the children of Manasseh only; and, indeed, the complaint and arguments used, as well as some circumstances in the account, best agree with them; yet certain it is, that the children of Ephraim accompanied the children of Manasseh, and were present at this interview, as appears from Jos 17:17; and if they did not join with them in the request and complaint expressly, they countenanced and encouraged the same by their presence: saying, why hast thou given me but one lot and one portion to inherit: this seems to suit better with one than both; for there was a lot for the tribe of Manasseh also, as well as for Ephraim, Jos 17:1; by which it should seem that there were two, and if both made this expostulation, it was not fact; but it may be, that the inheritance which came to them by lot was not as yet divided, and so they called it one lot and one portion, and then it might with propriety be said by them both; and their sense be, that the lot or portion assigned them was only sufficient for one of them, and not for both: seeing I am a great people; as especially both tribes put together were: forasmuch as the Lord hath blessed me hitherto? this best agrees with the tribe of Manasseh, which, since their coming out of Egypt, was increased twenty thousand five hundred, whereas the tribe of Ephraim was decreased; compare Num 1:33 with Num 26:34. Now it might have been expected by them, that as Joshua was of the tribe of Ephraim, that he would have favoured their cause on that account, and that they should have obtained the grant of an addition by that means; but Joshua was impartial in his administration, and showed no favour and affection on that score, as appears by what follows.

Verse 15

And Joshua answered them,.... By retorting their own argument upon them: if thou be a great people; which he does not deny, as they were for numbers and power: then get thee up to the wood country; which was near them, and within their borders, and lay on hills and mountains, perhaps the mountains of Gilboa, and therefore are bid to go up: and cut down for thyself there; cut down the trees of the wood, clear the ground of them, and so make it habitable, and by that means enlarge the places of their habitation: in the land of the Perizzites, and of the giants; or Rephaim; the former of these were one of the seven nations of the Canaanites, who from their name seem to have dwelt not in the cities, and walled towns, but in villages, and scattered houses, in desert places, and among the woods, where also the giants had retired and dwelt after Joshua had driven them out of the cities; and by driving these out of their present habitations, they would gain more room to dwell in, and would find their lot sufficient for them: if Mount Ephraim be too narrow for thee; either meaning all Ephraim, and even the whole lot of the sons of Joseph, or rattler the mount particularly so called; for the words may be rendered, "for Mount Ephraim hastens for thee" (q); was clear or open for thee; ready to be delivered to thee, and thou mayest possess it at once. (q) Vid Gusset. Ebr. Comment, p. 21.

Verse 16

And the children of Joseph said, the hill is not enough for us,.... Meaning either Mount Ephraim, and all included in it; or it may be rather the wood country on the hills and mountains they were bid to go up to; signifying, that if they could gain that out of the hands of the Perizzites and giants, and clear it of the wood, and make it habitable, even that would not be sufficient for them; or that hill and mountain cannot be "found by us" (r) or obtained and possessed by us; we are not able to get it into our hands; there being a valley between us and that: and all the Canaanites that dwell in the land of the valley have chariots of iron; not chariots made of iron, but chariots with iron scythes fastened to the sides, or axle trees of them, which when driven with great force and fury, would cut down the infantry in battle, as grass is cut down with scythes, see Jdg 4:2, both they who are of Bethshean and her towns, and they who are of the valley of Jezreel; both which belonged to the tribe of Manasseh, or were on the borders of it, though as yet they had not got possession, see Jos 17:11; and this circumstance seems to favour the notion, that tribe of Manasseh were at least chiefly concerned in this address. (r) "non invenietur nobis", Montanus; "non possumus montem istum assequi", Tigurine version; "non obtinebitur a nobis", Masius.

Verse 17

And Joshua spake unto the house of Joseph, even to Ephraim and to Manasseh,.... From whence it is clear that some of both were present; and they being brethren, and their interests united, and their cities intermixed, it would be to their mutual advantage to have an enlargement; which the tribe of Manasseh wanted more especially, more of their cities that fell to their lot being in the hands of the Canaanites, than of any other: saying, thou art a great people, and hast great power; were very numerous, and so able to contend with the Canaanites, and make themselves more room: thou shalt not have one lot only; or only have what they were possessed of, but should have more; and, as they wanted more, they were able enough to get more; and if they exerted their power, relying on the providence of God, through his blessing on their endeavours, they would certainly have an increase of their portion.

Verse 18

But the mountains shall be thine,.... Or "for" (s) it shall be thine; thou shalt get the possession of it, though attended with difficulties that seem insuperable: for, or "if, though" (t). it is a wood; the habitation of the Perizzites, and giants, and so dangerous to go un to it, and full of trees, and so seems unprofitable and useless: and thou shalt cut it down; both the inhabitants of it, and the trees of it, and clear it of both, and make it both safe and commodious to dwell in, which would be a fine enlargement for them: and the outgoings of it shall be thine; all it produces when cultivated, and all the parts adjacent to it: for thou shall drive out the Canaanites; this Joshua assures them of, to encourage them to attempt it: though they have iron chariots, and though they be strong; be not afraid of their chariots, though terrible, nor of their giants and mighty men, God will be on your side, and you have nothing to fear from them, see Jos 11:4; whether the tribes of Ephraim and Manasseh took this advice of Joshua is not said. (s) "quia", Pagninus, Montanus, Junius & Tremellius, Gussetius, p. 378. (t) "si", Junius & Tremellius, "licet", Ar. vers. Lat. Next: Joshua Chapter 18

Verse 1

The inheritance of Manasseh on this side of the Jordan was on the north of Ephraim. Jos 17:1-6 Before proceeding to the more detailed description of the inheritance, the historian thinks it necessary to observe that the Manassites received a double inheritance. This remark is introduced with the words "for he was the first-born of Joseph." On this account, in addition to the territory already given to him in Gilead and Bashan, he received a second allotment of territory in Canaan proper. With the word למכיר (for Machir) the more minute account of the division of the Manassites commences. וגו למכיר is first of all written absolutely at the beginning of the sentence, and then resumed in לו ויהי: "to Machir, the first-born of Manasseh ... to him were Gilead and Bashan assigned, because he was a man of war," i.e., a warlike man, and had earned for himself a claim to the inheritance of Gilead and Bashan through the peculiar bravery which he had displayed in the conquest of those lands. By Machir, however, we are not to understand the actual son of Manasseh, but his family; and הגּלעד אבי does not mean "father of Gilead," but lord (possessor) of Gilead, for Machir's son Gilead is always called גלעד without the article (vid., Jos 17:3; Num 26:29-30; Num 27:1; Num 36:1; Ch1 7:17), whereas the country of that name is just as constantly called הגּלעד (see Jos 17:1, the last clause, Jos 17:5; Jos 13:11, Jos 13:31; Num 32:40; Deu 3:10.). "And there came, i.e., the lot fell (the lot is to be repeated from Jos 17:1), to the other descendants of Manasseh according to their families," which are then enumerated as in Num 26:30-32. "These are the male descendants of Manasseh." הזּכרים must not be altered, notwithstanding the fact that it is preceded and followed by הגּותרים; it is evidently used deliberately as an antithesis to the female descendants of Manasseh mentioned in Jos 17:3. Jos 17:3-6 Among the six families of Manasseh (Jos 17:2), Zelophehad, a descendant of Hepher, left no son; but he had five daughters, whose names are given in Jos 17:3 (as in Num 26:33; Num 27:1; Num 36:10). These daughters had petitioned Moses for a separate portion in the promised land, and their request had been granted (Num 27:2., compared with Josh 36). They therefore came before the committee appointed for dividing the land and repeated this promised, which as at once fulfilled. Consequently there were ten families of Manasseh who had received portions by the side of Ephraim, five male and five female. "And (Jos 17:5) there fell the measurements of Manasseh (as) ten," i.e., ten portions were assigned to the Manassites (on the west of the Jordan), beside the land of Gilead, because (as is again observed in Jos 17:6) the daughters of Manasseh, i.e., of Zelophehad the Manassite, received an inheritance among his sons (i.e., the rest of the Manassites). Jos 17:7-11 Boundaries and extent of the inheritance of the ten families of Manasseh. - Jos 17:7-10, the southern boundary, which coincides with the northern boundary of Ephraim described in Jos 16:6-8, and is merely given here with greater precision in certain points. It went "from Asher to Michmethah, before Shechem." Asher is not the territory of the tribe of Asher, but a distinct locality; according to the Onom. (s. v. Asher) a place on the high road from Neapolis to Scythopolis, fifteen Roman miles from the former. It is not to be found, however, in the ruins of Tell Um el Aschera (V. de Velde) or Tell Um Ajra (Rob. Bibl. Res. pp. 310, 327), an hour to the south of Beisan, as Knobel supposes, but in the village of Yasir, where there are magnificent ruins, about five hours and ten minutes from Nabulus on the road to Beisan (V. de Velde, Mem. pp. 237, 289; R. ii. p. 295). Michmethah, before Shechem, is still unknown (see Jos 16:6). Shechem was founded by the Hivite prince Shechem (Gen 33:18), and is frequently mentioned in the book of Genesis. It stood between Ebal and Gerizim, was given up by Ephraim to the Levites, and declared a free city (city of refuge: Jos 21:21; Jos 20:7). It was there that the ten tribes effected their separation from Judah Kg1 12:1.), and Jeroboam resided there (Kg1 12:25). In later times it was the chief city of the country of Samaria, and the capital of the Samaritans (Joh 4:5); and the name of Neapolis, or Flavia Neapolis, from which the present Nabulus or Nablus has come, was given to it in honour of Vespasian (see v. Raumer, Pal. pp. 161ff.). From this point the boundary went אל־היּמין (i.e., either "to the right side," the south side, or to Yamin), "To the inhabitants of En-tappuah." Whether Yamin is an appellative or a proper name is doubtful. But even if it be the name of a place, it is quite certain that it cannot be the village of Yamn, an hour to the south-east of Taanuk (Rob. iii. pp. 161, 167, etc.), as this is much too far north, and, judging from Jos 17:11, belonged to the territory of Asher. In the case of En-tappuah, the inhabitants are mentioned instead of the district, because the district belonged to Manasseh, whilst the town on the border of Manasseh was given to the Ephraimites. The situation of the town has not yet been discovered: see at Jos 16:8. From this point the boundary ran down to the Cane-brook (see Jos 16:8), namely to the south side of the brook. "These towns were assigned to Ephraim in the midst of the towns of Manasseh, and (but) the territory of Manasseh was on the north of the brook." The only possible meaning of these words is the following: From Tappuah, the boundary went down to the Cane-brook and crossed it, so that the south side of the brook really belonged to the territory of Manasseh; nevertheless the towns on this south side were allotted to Ephraim, whilst only the territory to the north of the brook fell to the lot of the Manassites. This is expressed more plainly in Jos 17:10: "To the south (of the brook the land came) to Ephraim, and to the north to Manasseh." In Jos 17:10 the northern and eastern boundaries are only briefly indicated: "And they (the Manassites) touched Asher towards the north, and Issachar towards the east." The reason why this boundary was not described more minutely, was probably because it had not yet been fixed. For (Jos 17:11) Manasseh also received towns and districts in (within the territory of) Issachar and Asher, viz., Beth-shean, etc. Beth-shean, to the wall of which Saul's body was fastened (Sa1 31:10.; Sa2 21:12), was afterwards called Scythopolis. It was in the valley of the Jordan, where the plain of Jezreel slopes off into the valley; its present name is Beisan, a place where there are considerable ruins of great antiquity, about two hours from the Jordan (vid., Seetzen, ii. pp. 162ff.; Rob. iii. p. 174; Bibl. Res. p. 325; v. Raumer, Pal. pp. 150-1). This city, with its daughter towns, was in the territory of Issachar, which was on the east of Manasseh, and may have extended a considerable distance towards the south along the valley of the Jordan, as the territory of Manasseh and Ephraim did not run into the valley of the Jordan; but Asher (Yasir) is mentioned in Jos 17:7 as the most easterly place in Manasseh, and, according to Jos 16:6-7, the eastern boundary of Ephraim ran down along the eastern edge of the mountains as far as Jericho, without including the Jordan valley. At the same time, the Ghor on the western side of the Jordan below Beisan, as far as the plain of Jericho, was of no great value to any tribe, as this district, according to Josephus (de Bell. Jud. iv. 8, 2, and iii. 10, 7), was uninhabited because of its barrenness. The other towns, Ibleam, etc., with the exception of Endor perhaps, were in the territory of Asher, and almost all on the south-west border of the plain of Esdraelon. Ibleam, called Bileam in Ch1 6:55 (70), a Levitical town (see at Jos 21:25), was not very far from Megiddo (Kg2 9:27), and has probably been preserved in the ruins of Khirbet-Belameh, half an hour to the south of Jenin; according to Schultz, it is the same place as Belamon, Belmen, or Belthem (Judith 4:4; 7:3; 8:3). With דאר ואת־ישׁבי the construction changes, so that there is an anacolouthon, which can be explained, however, on the ground that ל היה may not only mean to be assigned to, but also to receive or to have. In this last sense ואת is attached. The inhabitants are mentioned instead of the towns, because the historian had already the thought present in his mind, that the Manassites were unable to exterminate the Canaanites from the towns allotted to them. Dor is the present Tortura (see at Jos 11:2). Endor, the home of the witch (Sa1 28:7), four Roman miles to the south of Tabor (Onom.), at present a village called Endr, on the northern shoulder of the Duhy or Little Hermon (see Rob. iii. p. 225; Bibl. Res. p. 340). Taanach and Megiddo, the present Taanuk and Lejun (see at Jos 12:21). The three last towns, with the places dependent upon them, are connected more closely together by הנּפת שׁלשׁת, the three-hill-country, probably because they formed a common league. Jos 17:12-13 The Manassites were unable to exterminate the Canaanites from these six towns, and the districts round; but when they grew stronger, they made them tributary slaves (cf. Jos 16:10).

Verse 14

Complaint of the Descendants of Joseph respecting the inheritance allotted to them. - Jos 17:14. As the descendants of Joseph formed two tribes (Ephraim and Manasseh), they gave utterance to their dissatisfaction that Joshua had given them ("me," the house of Joseph, Jos 17:17) but one lot, but one portion (חבל, a measure, then the land measured off), for an inheritance, although they were a strong and numerous people. "So far hath Jehovah blessed me hitherto." עד־אשׁד, to this (sc., numerous people), is to be understood de gradu; עד־כּה, hitherto, de tempore. There was no real ground for this complaint. As Ephraim numbered only 32,500 and Manasseh 52,700 at the second census in the time of Moses (Num 26), and therefore Ephraim and half Manasseh together did not amount to more than 58,000 or 59,000, this tribe and a half were not so strong as Judah with its 76,500, and were even weaker than Dan with its 64,400, or Issachar with its 64,300 men, and therefore could not justly lay claim to more than the territory of a single tribe. Moreover, the land allotted to them was in one of the most fertile parts of Palestine. For although as a whole the mountains of Ephraim have much the same character as those of Judah, yet the separate mountains are neither so rugged nor so lofty, there being only a few of them that reach the height of 2500 feet above the level of the sea (see Ritter, Erdk. xv. pp. 475ff.; V. de Velde, Mem. pp. 177ff.); moreover, they are intersected by many broad valleys and fertile plateaux, which are covered with fruitful fields and splendid plantations of olives,vines, and fig trees (see Rob. iii. p. 78, Bibl. Res. pp. 290ff.; Seetzen, ii. pp. 165ff., 190ff.). On the west the mountains slope off into the hill country, which joins the plain of Sharon, with its invariable fertility. "The soil here is a black clay soil of unfathomable depth, which is nearly all ploughed, and is of such unusual fertility that a cultivated plain here might furnish an almost unparalleled granary for the whole land. Interminable fields full of wheat and barley with their waving ears, which were very nearly ripe, with here and there a field of millet, that was already being diligently reaped by the peasants, presented a glorious sight" (Ritter, Erdk. xvi. pp. 567-8). Jos 17:15 Joshua therefore sent them back with their petition, and said, "If thou art a strong people, go up into the wood and cut it away," i.e., make room for houses, fields, and meadows, by clearing the forests, "in the land of the Perizzites and Rephaim, if the mountain of Ephraim is too narrow for thee." The name "mountain of Ephraim" is used here in a certain sense proleptically, to signify the mountain which received its name from the tribe of Ephraim, to which it had only just been allotted. This mountain, which is also called the mountain of Israel (Jos 11:16, Jos 11:21), was a limestone range running from Kirjath-jearim, where the mountains of Judah terminate (see at Jos 11:21), to the plain of Jezreel, and therefore embracing the greater part of the tribe-territory of Benjamin. The wood, which is distinguished from the mountain of Ephraim, and is also described in Jos 17:18 as a mountainous land, is either the mountainous region extending to the north of Yasir as far as the mountains at Gilboa, and lying to the west of Beisan, a region which has not yet been thoroughly explored, or else, as Knobel supposes, "the broad range of woody heights or low woody hills, by which the mountains of Samaria are connected with Carmel on the north-west (Rob. iii. p. 189), between Taanath and Megiddo on the east, and Caesarea and Dor on the west." Possibly both may be intended, as the children of Joseph were afraid of the Canaanites in Beisan and in the plain of Jezreel (Jos 17:16). The Rephaim were dwelling there, a tribe of gigantic stature (see at Gen 14:5), also the Perizzites (see at Gen 13:7). Jos 17:16 The children of Joseph replied that the mountain (allotted to them) would not be enough for them (מצא, as in Num 11:22; Zac 10:10); and that all the Canaanites who dwelt in the land of the plain had iron chariots, both those in Beth-shean and its daughter towns, and those in the valley of Jezreel. ארץ־העמק, the land of the plain or valley land, includes both the valley of the Jordan near Beisan, and also the plain of Jezreel, which opens into the Jordan valley in the neighbourhood of Beisan (Rob. iii. p. 173). The plain of Jezreel, so called after the town of that name, is called the "great field of Esdrelom" in Judith 1:4, and τὸ μέγα πεδίον by Josephus. It is the present Merj (i.e., pasture-land) Ibn Aamer, which runs in a south-westerly direction from the Mediterranean Sea above Carmel, and reaches almost to the Jordan. It is bounded on the south by the mountains of Carmel, the mountain-land of Ephraim and the range of hills connecting the two, on the north by the mountains of Galilee, on the west by the southern spurs of the Galilean highland, and on the east by the mountains of Gilboa and the Little Hermon (Jebel Duhy). Within these boundaries it is eight hours in length from east to west, and five hours broad; it is fertile throughout, though very desolate now (see v. Raumer, Pal. iii. pp. 39ff.). "Iron chariots" are not scythe chariots, for these were introduced by Cyrus, and were unknown to the Medes, Persians, and Arabians, i.e., to the early Asiatics before his time (Xen. Cyr. vi. 1, 27, 30), as well as to the ancient Egyptians (see Wilkinson, Manners and Customs, i. p. 350); they were simply chariots tipped with iron, just as the Egyptian war-chariots were made of wood and strengthened with metal nails and tips (Wilkinson, pp. 342, 348). Jos 17:17-18 As the answer of the children of Joseph indicated cowardice and want of confidence in the help of God, Joshua contented himself with repeating his first reply, though more fully and with the reasons assigned. "Thou art a strong people, and hast great power; there will not be one lot to thee:" i.e., because thou art a numerous people and endowed with strength, there shall not remain one lot to thee, thou canst and wilt extend thine inheritance. "For the mountain will be thine, for it is forest, and thou wilt hew it out, and its goings out will become thine." By the mountain we are not to understand the mountains of Ephraim which were assigned to the Ephraimites by the lot, but the wooded mountains mentioned in Jos 17:15, which the children of Joseph were to hew out, so as to make outlets for themselves. "The outgoings of it" are the fields and plains bordering upon the forest. For the Canaanites who dwelt there (Jos 17:15) would be driven out by the house of Joseph, just because they had iron chariots and were strong, and therefore only a strong tribe like Joseph was equal to the task. "Not one of the tribes of Israel is able to fight against them (the Canaanites) because they are strong, but you have strength enough to be able to expel them" (Rashi).

Verse 1

Manasseh was itself but one half of the tribe of Joseph, and yet was divided and subdivided. 1. It was divided into two parts, one already settled on the other side Jordan, consisting of those who were the posterity of Machir, Jos 17:1. This Machir was born to Manasseh in Egypt; there he had signalized himself as a man of war, probably in the contests between the Ephraimites and the men of Gath, Ch1 7:21. His warlike disposition descended to his posterity, and therefore Moses gave them Gileaxdand Bashan, on the other side Jordan, of which before, Jos 13:31. It is here said that the lot came to Manasseh, for he was the first-born of Joseph. Bishop Patrick thinks it should be translated, though he was the first-born of Joseph, and then the meaning is plain, that the second lot was for Manasseh, because, though he was the first-born, yet Jacob had preferred Ephraim before him. See the names of those heads of the families that settled on the other side Jordan, Ch1 5:24. 2. That part on this side Jordan as subdivided into ten families, Jos 17:5. There were six sons of Gilead here named (Jos 17:2), the same that are recorded Num 26:30-32, only that he who is there called Jezeer is here called Abiezer. Five of these sons had each of them their portion; the sixth, which was Hepher, had his male line cut off in his son Zelophehad, who left daughters only, five in number, of whom we have often read, and these five had each of them a portion; though perhaps, they claiming under Hepher, all their five portions were but equal to one of the portions of the five sons. Or if Hepher had other sons besides Zelophehad, in whom the name of his family was kept up, their posterity married to the daughters of Zelophehad the elder brother, and in their right had these portions assigned them. See Num 36:12. Here is, (1.) The claim which the daughters of Zelophehad made, grounded upon the command God gave to Moses concerning them, Jos 17:4. They had themselves, when they were young, pleaded their own cause before Moses, and obtained the grant of an inheritance with their brethren, and now they would not lose the benefit of that grant for want of speaking to Joshua, but seasonably put in their demand themselves, as it should seem, and not their husbands for them. (2.) The assignment of their portions according to their claim. Joshua knew very well what God had ordered in their case, and did not object that they having not served in the wars of Canaan there was no reason why they should share in the possessions of Canaan, but readily gave them as inheritance among the brethren of their father. And now they reaped the benefit of their own pious zeal and prudent forecast in this matter. Thus those who take care in the wilderness of this world to make sure to themselves a place in the inheritance of the saints in light will certainly have the comfort of it in the other world, while those that neglect it now will lose it for ever.

Verse 7

We have here a short account of the lot of this half tribe. It reached from Jordan on the east to the great sea on the west; on the south it lay all along contiguous to Ephraim, but on the north it abutted upon Asher and Issachar. Asher lay north-west, and Issachar north-east, which seems to be the meaning of that (Jos 17:10), that they (that is, Manasseh and Ephraim, as related to it, both together making the tribe of Joseph) met in Asher on the north and Issachar on the east, for Ephraim itself reached not those tribes. Some things are particularly observed concerning this lot: - 1. That there was great communication between this tribe and that of Ephraim. The city of Tappuah belonged to Ephraim, but the country adjoining to Manasseh (Jos 17:8); there were likewise many cities of Ephraim that lay within the border of Manasseh (Jos 17:9), of which before, Jos 16:9. 2. That Manasseh likewise had cities with their appurtenances in the tribes of Issachar and Asher (Jos 17:11), God so ordering it, that though every tribe had its peculiar inheritance, which might not be alienated from it, yet they should thus intermix one with another, to keep up mutual acquaintance and correspondence among the tribes, and to give occasion for the doing of good offices one to another, as became those who, though of different tribes, were all one Israel, and were bound to love as brethren. 3. That they suffered the Canaanites to live among them, contrary to the command of God, serving their own ends by conniving at them, for they made them tributaries, Jos 17:12, Jos 17:13. The Ephraimites had done the same (Jos 16:10), and from them perhaps the Manassites learned it, and with their example excused themselves in it. The most remarkable person of this half tribe in after-time was Gideon, whose great actions were done within this lot. He was of the family of Abiezer; Cesarea was in this lot, and Antipatris, famed in the latter ages of the Jewish state.

Verse 14

Here, I. The children of Joseph quarrel with their lot; if they had had any just cause to quarrel with it, we have reason to think Joshua would have relieved them, by adding to it, or altering it, which it does not appear he did. It is probable, because Joshua was himself of the tribe of Ephraim, they promised themselves that they should have some particular favour shown them, and should not be confined to the decision of the lot so closely as the other tribes; but Joshua makes them know that in the discharge of his office, as a public person, he had no more regard to his own tribe than to any other, but would administer impartially, without favour or affection, wherein he has left an excellent example to all in public trusts. It was a very competent provision that was made for them, as much, for aught that appears, as they were able to manage, and yet they call it in disdain but one lot, as if that which was assigned to them both was scarcely sufficient for one. The word for complainers (Jde 1:16) is mempsimoiroi, blamers of their lot: - 1. That they were very numerous, through the blessing of God upon them (Jos 17:14): I am a great people, for the Lord has blessed me; and we have reason to hope that he that hath sent mouths will send meat. "I am a great people, and in so small a lot shall not have room to thrive." Yet observe, when they speak thankfully of their present increase, they do not speak confidently of the continuance of it. "The Lord has blessed me hitherto, however he may see fit to deal with me for the future." The uncertainty of what may be must not make us unthankful for what has been and is done in kindness to us. 2. That a good part of that country which had now fallen to their lot was in the hands of the Canaanites, and that they were formidable enemies, who brought into the field of battle chariots of iron (Jos 17:16), that is, chariots with long scythes fastened to the sides of them, or the axle-tree, which made great destruction of all that came in their way, mowing them down like corn. They urge that though they had a good portion assigned them, yet it was in bad hands, and they could not come to the possession of it, wishing to have their lot in those countries that were more thoroughly reduced than this was. II. Joshua endeavours to reconcile them to their lot. He owns they were a great people, and being two tribes ought to have more than one lot only (Jos 17:17), but tells them that what had fallen to their share would be a sufficient lot for them both, if they would but work and fight. They desired a lot in which they might indulge themselves in ease and luxury. "No," says Joshua, "you must not count upon that; in the sweat of thy face shalt thou eat bread is a sentence in force even in Canaan itself." He retorts their own argument, that they were a great people. "If so, you are the better able to help yourselves, and have the less reason to expect help from others. If thou hast many mouths to be filled, thou hast twice as many hands to be employed; earn, and then eat." 1. He bids them work for more (Jos 17:15): "Get thee up to the wood-country, which is within thy own border, and let all hands be set to work to cut down the trees, rid the rough lands, and make them, with art and industry, good arable ground." Note, Many wish for larger possessions who do not cultivate and make the best of what they have, think they should have more talents given them who do not trade with those with which they are entrusted. Most people's poverty is the effect of their idleness; would they dig, they need not beg. 2. He bids them fight for more (Jos 17:17, Jos 17:18), when they pleaded that they could not come at the wood-lands he spoke of because in the valley between them and it were Canaanites whom they durst not enter the lists with. "Never fear them," said Joshua, "thou hast God on thy side, and thou shalt drive out the Canaanites, if thou wilt set about it in good earnest, though they have iron chariots." We straiten ourselves by apprehending the difficulties in the way of our enlargement to be greater than really they are. What can be insuperable to faith and holy resolution?

Verse 1

17:1 See 13:29-33 and study note.

Verse 3

17:3-6 In ancient Israel, inheritance usually passed from a father to his sons. Without sons, a man’s name could pass into oblivion. However, Zelophehad’s daughters had petitioned Moses, Moses had inquired of God, and God had ruled that they should inherit their father’s portion (see Num 27:1-11). God’s ruling established a general principle, declaring that no family would be excluded from a portion of God’s material blessings.

Verse 7

17:7-13 As with the tribe of Ephraim, Manasseh’s territory was defined by a general description of its borders.

17:7 Asher was north-northwest of Manasseh, across the Jezreel Valley.

Verse 8

17:8-10 This general description of Manasseh’s southern border with the land given to the tribe of Ephraim provides more detail than the description of Ephraim’s northern border in 16:8.

Verse 11

17:11-13 All the towns mentioned here except Endor were important, but the military strength of the Canaanites prevented the tribe of Manasseh from inhabiting them for a time.

Verse 13

17:13 Throughout the period of the judges and beyond, the Israelites gradually grew stronger and the Canaanite people weaker. After the time of Joshua, the Israelites forced the Canaanites to work as slaves. They eventually absorbed these people and were influenced to worship the Canaanite gods. This idolatry ultimately cost them the land.

Verse 14

17:14 Joseph’s one portion is described in 16:1-4. The descendants of Ephraim and Manasseh received portions that, when combined, were larger than the allotment of any other tribe.

Verse 15

17:15 The Perizzites lived in Canaan when Israel’s conquest began. • Rephaites: See study note on 12:4; see also Deut 2:10-11, 20-21; 3:11.

Verse 16

17:16 As a result of the Canaanites’ iron chariots, Ephraim and Manasseh were restricted to the hill country in the early part of the settlement period (see study note on 11:4). • The valley of Jezreel, a geological interruption of the hill country, separated Lower Galilee to the north from the hill country of Manasseh to the south. The Canaanites living in and near it and the valley of Beth-shan restricted Manasseh’s expansion and apparently Ephraim’s as well. Most of the towns named in 17:11 were on the edges of these valleys.

Verse 17

17:17-18 Rather than rebuke the people for their fear, Joshua repeated his instructions to clear forest land for settlement. His promise that the tribes of Ephraim and Manasseh would eventually drive out the Canaanites gave them a hope by which they could enlarge their faith and conquer their fear. • Much of the hill country was forested, and Canaanite settlement was sparse there. If Ephraim and Manasseh had contented themselves with land already cleared, they would have had little room for settlement. With the introduction of iron technology at about this time, including iron axe heads, the people of these tribes could clear the virgin forests and open up new land for settlement. Joshua might have set an example by being the first to clear his own homestead at Timnath-serah (19:50), a forested region in the Ephraimite hill country.