Then the border went up to Debir from the Valley of Achor, turning north to Gilgal, which faces the Ascent of Adummim south of the ravine. It continued along the waters of En-shemesh and came out at En-rogel. Then the border went up to DebirThe term "border" here refers to the boundary lines of the land allotted to the tribe of Judah. "Debir" is a city whose name means "oracle" or "sanctuary." In the context of ancient Israel, borders were not just geographical demarcations but also spiritual and covenantal boundaries. The ascent to Debir signifies a movement towards a place of divine communication, reflecting the importance of seeking God's guidance in establishing one's inheritance. from the Valley of Achor
The "Valley of Achor" translates to the "Valley of Trouble." This location is historically significant as the place where Achan was punished for his disobedience (Joshua 7). It serves as a reminder of the consequences of sin and the importance of obedience to God's commands. The transformation of this valley from a place of trouble to a boundary marker for the Promised Land symbolizes redemption and the hope of new beginnings through God's grace. and turned northward to Gilgal
"Gilgal" is a site of great historical and spiritual significance for Israel. It was the first encampment of the Israelites after crossing the Jordan River and a place where they renewed their covenant with God through circumcision (Joshua 5). The turning northward to Gilgal represents a return to foundational spiritual experiences and commitments, emphasizing the need to remember and uphold one's covenant relationship with God. which is opposite the Pass of Adummim
The "Pass of Adummim" is a location on the road from Jericho to Jerusalem, known for its red rock formations. "Adummim" means "red" or "bloody," possibly indicating the color of the rocks or the bloodshed that occurred there. This pass is a reminder of the challenges and dangers faced on the journey of faith. It underscores the need for vigilance and reliance on God's protection as one navigates life's spiritual and physical landscapes. south of the valley
The direction "south" in biblical terms often symbolizes warmth, light, and growth. Being "south of the valley" suggests a position of favor and blessing, as valleys were typically fertile and life-sustaining. This phrase highlights the abundance and prosperity that come from dwelling in God's designated place and following His guidance. and the border continued to the waters of En-shemesh
"En-shemesh" means "spring of the sun." Water sources were vital in the arid climate of the Near East, symbolizing life, sustenance, and divine provision. The mention of "the waters of En-shemesh" signifies the life-giving presence of God, who is the source of all blessings. It encourages believers to seek spiritual refreshment and renewal from God, the true "spring of the sun." and came out at En-rogel
"En-rogel" translates to "spring of the fuller" or "launderer's spring." This location was near Jerusalem and served as a boundary marker. The imagery of a launderer's spring suggests cleansing and purification. It points to the necessity of spiritual cleansing and the transformative power of God's grace in the believer's life. The journey to En-rogel symbolizes the process of sanctification, where one is continually washed and renewed by God's Spirit. Persons / Places / Events 1. DebirA city in the territory of Judah, often associated with a place of learning or a sanctuary. 2. Valley of AchorKnown as the "Valley of Trouble," it is historically significant due to the events involving Achan's sin and its consequences. 3. GilgalA location of great importance in Israel's history, often associated with the Israelites' first encampment after crossing the Jordan River. 4. Pass of AdummimA mountain pass that was a significant route in ancient times, known for its red-colored rocks. 5. En-shemesh and En-rogelSprings or water sources that marked territorial boundaries, significant for their life-sustaining properties in a dry region. Teaching Points Understanding BoundariesJust as God set physical boundaries for the tribes of Israel, He sets spiritual and moral boundaries for our lives. Recognizing and respecting these boundaries leads to a life of order and blessing. From Trouble to HopeThe Valley of Achor, once a place of trouble, becomes a symbol of hope and new beginnings. This transformation is a reminder of God's redemptive power in our lives. Significance of LandmarksThe landmarks mentioned in Joshua 15:7 serve as reminders of God's promises and faithfulness. In our lives, we should establish spiritual landmarks that remind us of God's work and faithfulness. Journey of FaithThe journey from the Valley of Achor to En-rogel represents a spiritual journey from sin and judgment to life and sustenance. Our spiritual journey involves moving from places of trouble to places of blessing through faith and obedience. God's Faithfulness in DetailsThe detailed description of the land's boundaries reflects God's attention to detail and His faithfulness in fulfilling His promises. We can trust God with the details of our lives, knowing He cares for us deeply. Bible Study Questions 1. How can understanding the historical and spiritual significance of places like the Valley of Achor and Gilgal enhance our faith journey today? 2. In what ways can we identify and respect the spiritual and moral boundaries God has set for us in our daily lives? 3. Reflect on a time when God transformed a "valley of trouble" in your life into a "door of hope." How did this experience strengthen your faith? 4. What spiritual landmarks have you established in your life to remind you of God's faithfulness and promises? 5. How does the detailed description of the land's boundaries in Joshua 15:7 encourage you to trust God with the details of your own life? Connections to Other Scriptures The Valley of Achor is mentioned in Hosea 2:15 as a "door of hope," symbolizing redemption and restoration after judgment. Gilgal is referenced in Joshua 4:19-24, where the Israelites set up twelve stones as a memorial of crossing the Jordan River, symbolizing God's faithfulness. The concept of boundaries and inheritance is further explored in Numbers 34, where God outlines the borders of the Promised Land for the tribes of Israel. People Achsah, Addar, Ahiman, Anak, Anakites, Arba, Ben, Bohan, Cain, Caleb, Dagon, Debir, Dumah, Eder, Eglon, Ephron, Gad, Gedor, Hezron, Hoglah, Jebusites, Jephunneh, Jezreel, Joshua, Kenaz, Maon, Naamah, Othniel, Pelet, Reuben, Seir, Shamir, Shema, Sheshai, Shual, Talmai, Tappuah, Telem, Timnah, ZurPlaces Achzib, Adadah, Addar, Adullam, Adummim, Ain, Akrabbim, Amam, Anab, Anim, Aphekah, Arab, Ashan, Ashdod, Ashnah, Azekah, Baalah, Bealoth, Beersheba, Beth-anoth, Beth-arabah, Beth-dagan, Beth-hoglah, Beth-pelet, Beth-shemesh, Beth-tappuah, Beth-zur, Biziothiah, Bozkath, Brook of Egypt, Cabbon, Carmel, Chesalon, Chesil, Chitlish, City of Salt, Dannah, Debir, Dilean, Dimonah, Dumah, Eder, Edom, Eglon, Ekron, Eltekon, Eltolad, Enam, En-gannim, Engedi, En-rogel, En-shemesh, Eshan, Eshtaol, Eshtemoh, Ether, Ezem, Gaza, Gederah, Gederoth, Gederothaim, Gedor, Gibeah, Gilgal, Giloh, Great Sea, Hadashah, Halhul, Hazar-gaddah, Hazar-shual, Hazor, Hazor-hadattah, Hebron, Heshmon, Hezron, Holon, Hormah, Humtah, Iim, Iphtah, Ithnan, Jabneel, Jagur, Janim, Jarmuth, Jattir, Jebus, Jerusalem, Jokdeam, Joktheel, Jordan River, Juttah, Kabzeel, Kadesh-barnea, Kain, Keilah, Kerioth-hezron, Kinah, Kiriath-arba, Kiriath-baal, Kiriath-jearim, Kiriath-sannah, Kiriath-sepher, Lachish, Lahmam, Lebaoth, Libnah, Maarath, Madmannah, Makkedah, Maon, Mareshah, Middin, Migdal-gad, Mizpeh, Moladah, Mount Baalah, Mount Ephron, Mount Jearim, Mount Seir, Negeb, Nephtoah, Nezib, Nibshan, Rabbah, Rimmon, Salt Sea, Sansannah, Secacah, Shaaraim, Shamir, Shema, Shikkeron, Shilhim, Socoh, Tappuah, Telem, Timnah, Valley of Achor, Valley of Hinnom, Valley of Rephaim, Zanoah, Zenan, Ziklag, Zin, Zior, Ziph, ZorahTopics Achor, Adummim, Adum'mim, Along, Ascent, Border, Borders, Boundary, Brook, Continued, Debir, Direction, En, Ended, Ending, Ends, Enrogel, En-rogel, En-ro'gel, Enshemesh, En-shemesh, En-she'mesh, Faces, Gilgal, Goes, Goings, Gorge, Line, North, Northward, Opposite, Outgoings, Over-against, Pass, Passed, Passes, River, Rogel, Shemesh, Slope, South, Thereof, Torrent, Towards, Turning, Valley, WatersDictionary of Bible Themes Joshua 15:1-63 5235 boundary
7266 tribes of Israel Joshua 15:7-8 7240 Jerusalem, history Library The Sea of Sodom
The bounds of Judea, on both sides, are the sea; the western bound is the Mediterranean,--the eastern, the Dead sea, or the sea of Sodom. This the Jewish writers every where call, which you may not so properly interpret here, "the salt sea," as "the bituminous sea." In which sense word for word, "Sodom's salt," but properly "Sodom's bitumen," doth very frequently occur among them. The use of it was in the holy incense. They mingled 'bitumen,' 'the amber of Jordan,' and [an herb known to few], with …
John Lightfoot—From the Talmud and HebraicaTiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 John the Baptist --visit of Jesus to John, and his Abode in the Desert of Judea --Adoption of the Baptism of John.
An extraordinary man, whose position, from the absence of documentary evidence, remains to us in some degree enigmatical, appeared about this time, and was unquestionably to some extent connected with Jesus. This connection tended rather to make the young prophet of Nazareth deviate from his path; but it suggested many important accessories to his religious institution, and, at all events, furnished a very strong authority to his disciples in recommending their Master in the eyes of a certain class …
Ernest Renan—The Life of Jesus Divers Matters.
I. Beth-cerem, Nehemiah 3:14. "The stones, as well of the altar, as of the ascent to the altar, were from the valley of Beth-cerem, which they digged out beneath the barren land. And thence they are wont to bring whole stones, upon which the working iron came not." The fathers of the traditions, treating concerning the blood of women's terms, reckon up five colours of it; among which that, "which is like the water of the earth, out of the valley of Beth-cerem."--Where the Gloss writes thus, "Beth-cerem …
John Lightfoot—From the Talmud and Hebraica Epistle xxvi. To Theoctista, Patrician
To Theoctista, Patrician [1704] Gregory to Theoctista, &c. That your Excellency, though placed in so great a tumult of affairs, is full of the fruitfulness of the sacred word, and incessantly pants after eternal joys, for this I give great thanks to Almighty God, in that in you I see fulfilled what is written of the elect fathers, But the children of Israel walked on dry land through the midst of the sea (Exod. xv. 19). But on the other hand, I am come into the depth of the sea, and the storm hath …
Saint Gregory the Great—the Epistles of Saint Gregory the Great 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 The Coast of the Asphaltites, the Essenes. En-Gedi.
"On the western shore" (of the Asphaltites) "dwell the Essenes; whom persons, guilty of any crimes, fly from on every side. A nation it is that lives alone, and of all other nations in the whole world, most to be admired; they are without any woman; all lust banished, &c. Below these, was the town Engadda, the next to Jerusalem for fruitfulness, and groves of palm-trees, now another burying-place. From thence stands Massada, a castle in a rock, and this castle not far from the Asphaltites." Solinus, …
John Lightfoot—From the Talmud and Hebraica 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 Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing …
Mildred Duff—The Bible in its Making The Power of Assyria at Its Zenith; Esarhaddon and Assur-Bani-Pal
The Medes and Cimmerians: Lydia--The conquest of Egypt, of Arabia, and of Elam. As we have already seen, Sennacherib reigned for eight years after his triumph; eight years of tranquillity at home, and of peace with all his neighbours abroad. If we examine the contemporary monuments or the documents of a later period, and attempt to glean from them some details concerning the close of his career, we find that there is a complete absence of any record of national movement on the part of either Elam, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 Some Helps to Mourning
Having removed the obstructions, let me in the last place propound some helps to holy mourning. 1 Set David's prospect continually before you. My sin is ever before me' (Psalm 51:3). David, that he might be a mourner, kept his eye full upon sin. See what sin is, and then tell me if there be not enough in it to draw forth tears. I know not what name to give it bad enough. One calls it the devil's excrement. Sin is a complication of all evils. It is the spirits of mischief distilled. Sin dishonours …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 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 Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica 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 15:7 NIVJoshua 15:7 NLTJoshua 15:7 ESVJoshua 15:7 NASBJoshua 15:7 KJV
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