Joshua 13:3

Translation
King James Version
From Sihor, which is before Egypt, even unto the borders of Ekron northward, which is counted to the Canaanite: five lords of the Philistines; the Gazathites, and the Ashdothites, the Eshkalonites, the Gittites, and the Ekronites; also the Avites:
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KJV (with Strong's)
From Sihor H7883, which is before H6440 Egypt H4714, even unto the borders H1366 of Ekron H6138 northward H6828, which is counted H2803 to the Canaanite H3669: five H2568 lords H5633 of the Philistines H6430; the Gazathites H5841, and the Ashdothites H796, the Eshkalonites H832, the Gittites H1663, and the Ekronites H6139; also the Avites H5761:
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Complete Jewish Bible
from the Shichor which fronts Egypt, to the border of 'Ekron (northward from there the land is considered as belonging to the Kena'ani)-that is, the territory of the rulers of the P'lishtim in 'Azah, Ashdod, Ashkelon, Gat and 'Ekron; also the 'Avim
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Berean Standard Bible
All the territory of the Philistines and the Geshurites, from the Shihor east of Egypt to the territory of Ekron on the north (considered to be Canaanite territory)—that of the five Philistine rulers of Gaza, Ashdod, Ashkelon, Gath, and Ekron, as well as that of the Avvites;
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American Standard Version
from the Shihor, which is before Egypt, even unto the border of Ekron northward, which is reckoned to the Canaanites; the five lords of the Philistines; the Gazites, and the Ashdodites, the Ashkelonites, the Gittites, and the Ekronites; also the Avvim,
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World English Bible Messianic
from the Shihor, which is before Egypt, even to the border of Ekron northward, which is counted as Canaanite; the five lords of the Philistines; the Gazites, and the Ashdodites, the Ashkelonites, the Gittites, and the Ekronites; also the Avvim,
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Geneva Bible (1599)
From Nilus which is in Egypt, euen vnto the borders of Ekron Northward: this is counted of the Canaanites, euen fiue Lordships of the Philistims, the Azzithites, and the Ashdodites, the Eshkelonites, the Gittites, and the Ekronites, and the Auites:
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Young's Literal Translation
from Sihor which is on the front of Egypt, and unto the border of Ekron northward, to the Canaanite it is reckoned, five princes of the Philistines, the Gazathite, and the Ashdothite, the Eshkalonite, the Gittite, and the Ekronite, also the Avim.
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See also
Jeremiah 2:18Judges 3:3Deuteronomy 2:23Genesis 10:15Genesis 10:19Joshua 13:13Zephaniah 2:4
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Canaan Overview
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Judah and Simeon
Judah and Simeon View full PDF
Dan, Ephraim, and Benjamin
Dan, Ephraim, and Benjamin View full PDF

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In the KJVVerse 6,158 of 31,102

Study This Verse

SUMMARY

Joshua 13:3 provides a precise geographical and demographic description of the significant portion of the Promised Land that remained unconquered at the time of its allocation to the Israelite tribes. This territory, stretching from the "Brook of Egypt" in the south to the northern borders of Ekron, was largely controlled by the powerful Philistine pentapolis—Gaza, Ashdod, Ashkelon, Gath, and Ekron—along with the indigenous Avites, underscoring the formidable challenge Israel still faced in fully possessing their divine inheritance.

CONTEXT

  • Literary Context: This verse marks a crucial transition in the book of Joshua, shifting from the narratives of military conquest in the first half (Joshua 1-12) to the detailed division of the land among the tribes of Israel (Joshua 13-21). The preceding verse, Joshua 13:1, sets the stage with God's direct address to an aging Joshua, declaring, "There remaineth yet very much land to be possessed." This divine statement highlights the incompleteness of the conquest, despite Israel's significant victories, and serves as the impetus for the subsequent land distribution. Verse 2 then provides a general overview of the unconquered regions, before verse 3 hones in on the specific details of the vital southern coastal plain, identifying both its geographical boundaries and its powerful inhabitants. This section, therefore, functions as a divine mandate for the allocation of land, even for territories not yet fully subdued, emphasizing God's unwavering faithfulness to His covenant promises and Israel's ongoing responsibility to fulfill their part.
  • Historical & Cultural Context: The region delineated in Joshua 13:3 corresponds to the fertile and strategically vital coastal plain of ancient Canaan, a crucial land bridge connecting Egypt and Mesopotamia. "Sihor, which is before Egypt," is widely understood to be the Brook of Egypt (Wadi el-Arish), a seasonal watercourse that traditionally marked the southwestern boundary of the Promised Land. Northward, the territory extended to Ekron, one of the five principal cities of the Philistine confederacy. The Philistines were a formidable "Sea Peoples" group, likely originating from the Aegean region (Crete or Mycenae), who had settled on the southwestern coast of Canaan around the 12th century BCE. They established a powerful pentapolis (a league of five city-states): Gaza, Ashdod, Ashkelon, Gath, and Ekron. Renowned for their advanced iron technology and superior military organization, the Philistines would become Israel's most persistent and formidable adversaries for centuries, profoundly impacting narratives throughout the books of Judges and Samuel. The "Avites" were another indigenous people group inhabiting this coastal plain, also designated for dispossession by God's command.
  • Key Themes: Joshua 13:3 significantly contributes to several overarching themes within the book of Joshua and the broader Old Testament narrative. Firstly, it prominently features the theme of Incomplete Conquest and Obedience. Despite God's clear and repeated command to utterly dispossess all the inhabitants of Canaan (Deuteronomy 7:1-2), Israel's failure to fully conquer these powerful Philistine and Avite territories would lead to centuries of ongoing conflict, spiritual compromise, and idolatry, as tragically recounted in the book of Judges. Secondly, the verse underscores the theme of Divine Mandate and Inheritance. Even though the land remained unconquered, God explicitly includes it in the tribal allocation, reaffirming that it was unequivocally part of His promised inheritance for Israel, a task they were still expected to complete. This highlights God's unwavering faithfulness to His covenant with Abraham, which included specific land promises (Genesis 15:18-21), even when human obedience faltered. Finally, the explicit mention of the Philistine "lords" and their cities foreshadows the Persistent Threat of Idolatry and Hostility that Israel would face from these powerful, un-dispossessed nations, serving as a constant test of their covenant loyalty.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • borders (Hebrew, gᵉbûwl', H1366): Derived from a root meaning "a cord" or "to twist," this word properly signifies a boundary line or limit, and by extension, the territory enclosed within those limits. In Joshua 13:3, "borders of Ekron" precisely defines the northern extent of the unconquered Philistine territory, emphasizing the specific geographical scope of the remaining challenge for Israel to fully possess their promised inheritance. It underscores the divine precision in delineating the land.
  • counted (Hebrew, châshab', H2803): This primitive root means "to plait or interpenetrate," leading to figurative meanings like "to think, regard, value, or compute." Here, "which is counted to the Canaanite" signifies that this region, despite being inhabited by the Philistines and Avites, was divinely "reckoned" or "considered" as part of the broader Canaanite territory that God had designated for Israel. It highlights God's sovereign claim over the land, irrespective of its current occupants.
  • lords (Hebrew, çeren', H5633): This term refers to the independent rulers or chieftains of the Philistine city-states. Unlike other Canaanite kings, the Philistine rulers were called seranim, a unique title that may reflect their distinct political organization as a confederacy. The mention of "five lords" emphasizes the organized, collective power and autonomy of the Philistine pentapolis, signifying the formidable political and military challenge they posed to Israel.

Verse Breakdown

  • "From Sihor, which [is] before Egypt, even unto the borders of Ekron northward, [which] is counted to the Canaanite:" This opening clause meticulously defines the geographical scope of the unconquered territory. It stretches from the "Sihor" (the Brook of Egypt, marking the traditional southwestern boundary of Canaan) northward along the coastal plain to the "borders of Ekron," the northernmost of the major Philistine cities. The parenthetical "which is counted to the Canaanite" clarifies that, despite the Philistine and Avite presence, this region was divinely considered part of the broader land of Canaan promised to Israel, affirming God's sovereign claim over the entire territory.
  • "five lords of the Philistines;" This phrase introduces the dominant political and military power in the unconquered region. The "five lords" (Hebrew: seranim) refers to the independent rulers of the Philistine pentapolis, highlighting their distinct leadership structure and collective strength. This emphasizes the organized and formidable nature of the adversaries Israel was yet to fully confront and dispossess.
  • "the Gazathites, and the Ashdothites, the Eshkalonites, the Gittites, and the Ekronites;" This segment provides a detailed enumeration of the five major Philistine city-states, naming their inhabitants. These cities—Gaza, Ashdod, Ashkelon, Gath, and Ekron—formed the core of the Philistine confederacy. This specific listing underscores the strategic importance and formidable presence of these un-dispossessed strongholds, which would remain a persistent thorn in Israel's side for centuries.
  • "also the Avites:" This final phrase mentions another distinct indigenous people group, the Avites, who also inhabited this coastal region. Their inclusion further emphasizes the multi-ethnic composition of the unconquered territories and the comprehensive nature of God's command to dispossess all the inhabitants of the land, highlighting the breadth of the remaining task for Israel.

Literary Devices

Joshua 13:3 employs several literary devices to convey its message with precision and impact. Geographical Delineation is a prominent feature, as the verse meticulously maps out the unconquered territory, providing specific boundaries ("From Sihor...unto the borders of Ekron northward") and identifying key population centers (the five Philistine cities). This precise mapping serves to underscore the exact extent of the remaining task and the faithfulness of God's promise regarding the land's full scope. The Enumeration of the "five lords of the Philistines" and the detailed listing of their respective city-states (Gazathites, Ashdothites, Eshkalonites, Gittites, and Ekronites) serves to highlight the formidable, organized, and persistent nature of Israel's adversaries, emphasizing the scale of the challenge that remained. This detailed listing also functions as a form of Foreshadowing, subtly hinting at the long and arduous conflicts that would characterize Israel's relationship with the Philistines throughout later biblical history, particularly in the periods of the Judges and the early monarchy.

THEOLOGICAL AND THEMATIC CONNECTIONS

Joshua 13:3 serves as a profound theological statement, reminding us that divine promises, while certain, often come with human responsibility and require ongoing obedience. While God faithfully delivered the land to Israel, the complete possession necessitated continued faith, effort, and adherence to His commands. The persistent presence of the unconquered Philistine territory vividly illustrates the consequences of incomplete obedience, setting the stage for centuries of conflict, spiritual temptation, and compromise for Israel. Theologically, it underscores God's absolute sovereignty over the land and His unwavering faithfulness to His covenant, even when His people falter. It also subtly introduces the theme of spiritual warfare, where un-dispossessed "enemies" represent areas of sin, fear, or worldly influence that, if left unchecked, can hinder spiritual progress, peace, and full enjoyment of God's blessings.

REFLECTION AND APPLICATION

The detailed description of unconquered territory in Joshua 13:3 offers a powerful and enduring metaphor for the "unconquered territories" in our own lives—those areas where we have not yet fully submitted to God's dominion and lordship. Just as Israel was given a divine mandate to possess the land, believers are called to bring every thought, desire, and action captive to Christ, allowing His transformative power to extend to every facet of their being. This verse serves as a poignant reminder that spiritual growth and sanctification are not passive events but ongoing processes, requiring perseverance, unwavering faith, and a courageous willingness to confront and overcome persistent areas of sin, fear, worldly influence, or disobedience. The continued presence of the Philistines in Israel's history stands as a cautionary tale: incomplete obedience leads to ongoing struggles, spiritual compromises, and hindered progress. Our spiritual battles are not against flesh and blood, but against spiritual forces of darkness, and we must actively engage in the process of sanctification, trusting in God's power and provision to grant us victory over these internal and external adversaries.

Questions for Reflection

  • What "unconquered territories" exist in my own life—areas of habit, thought patterns, or relationships—that I have not fully surrendered to God's will and transforming power?
  • How might incomplete obedience or a lack of spiritual diligence in one area of my life lead to ongoing spiritual struggles, hinder my walk with God, or prevent me from experiencing His full blessings?
  • What practical steps can I take today to actively engage in possessing these spiritual territories, relying on God's strength, wisdom, and the guidance of His Spirit?
  • How does the historical persistence of the Philistines in Israel's story encourage me to persevere in my own spiritual battles, even when victory seems distant or the struggle feels unending?

FAQ

Who were the Philistines, and why were they so significant to Israel's history?

Answer: The Philistines were a powerful, non-Semitic people who migrated from the Aegean Sea region (often identified as a major group among the "Sea Peoples") and settled along the southwestern coast of Canaan around the 12th century BCE. They established a formidable confederacy of five major city-states: Gaza, Ashdod, Ashkelon, Gath, and Ekron. They were culturally and technologically advanced, notably possessing superior ironworking capabilities earlier than the Israelites, which gave them a significant military advantage. Their strategic location and military strength made them Israel's primary and most persistent adversary for centuries, from the period of the Judges (e.g., the stories of Samson in Judges 13-16) through the early monarchy (e.g., the epic conflict between David and Goliath in 1 Samuel 17). Their presence, as vividly highlighted in Joshua 13:3, was a constant challenge to Israel's security, a source of temptation to idolatry, and a persistent test of their obedience to God's command to dispossess the land's inhabitants.

CHRIST-CENTERED FULFILLMENT

The unconquered territories described in Joshua 13:3, particularly the formidable Philistine strongholds, serve as a profound Old Testament foreshadowing of the spiritual battles that humanity faces and the ultimate, complete conquest achieved by Jesus Christ. Just as Israel failed to fully dispossess their physical enemies, humanity remains enslaved by sin and spiritual adversaries apart from divine intervention. Jesus, the true and greater Joshua, does not merely allocate a physical land but inaugurates a spiritual kingdom where He fully conquers every enemy of God and humanity. His decisive victory on the cross disarmed the principalities and powers, triumphing over them (Colossians 2:15), thereby providing the means for believers to overcome the "unconquered territories" of sin, fear, and spiritual death in their own lives. Through faith in Him, we receive an inheritance that is imperishable, undefiled, and unfading, kept in heaven for us (1 Peter 1:4), not a physical land but eternal life and a spiritual dominion over sin and death in the present age. Ultimately, Christ's second coming will bring the complete and final conquest, where every enemy, including death itself, will be put under His feet (1 Corinthians 15:25-28), fulfilling the promise of a perfectly possessed inheritance in the new heavens and new earth, where righteousness dwells.

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Commentary on Joshua 13 verses 1–6

Here, I. God puts Joshua in mind of his old age, v. 1. 1. It is said that Joshua was old and stricken in years, and he and Caleb were at this time the only old men among the thousands of Israel, none except them of all those who were numbered at Mount Sinai being now alive. He had been a man of war from his youth (Exo 17:10); but now he yielded to the infirmities of age, with which it is in vain for the stoutest to think of contesting. It should seem Joshua had not the same strength and vigour in his old age that Moses had; all that come to old age do not find it alike good; generally, the days of old age are evil days, and such as there is no pleasure in, nor expectation of service from. 2. God takes notice of it to him: God said to him, Thou art old. Note, It is good for those who are old and stricken in years to be put in remembrance of their being so. Some have gray hairs here and there upon them, and perceive it not (Hos 7:9); they do not care to think of it, and therefore need to be told of it, that they may be quickened to do the work of life, and make preparation for death, which is coming towards them apace. But God mentions Joshua's age and growing infirmities, (1.) As a reason why he should now lay by the thoughts of pursuing the war; he cannot expect to see an end of it quickly, for there remained much land, more perhaps than he thought, to be possessed, in several parts remote from each other: and it was not fit that at his age he should be put upon the fatigue of renewing the war, and carrying it to such distant places; no, it was enough for him that he had reduced the body of the country. "Let him be gathered to rest with honour and the thanks of his people for the good services he had done them, and let the conquering of the skirts of the country be left for those that shall come after." As he had entered into the labours of Moses, so let others enter into his, and bring forth the top-stone, the doing of which was reserved for David long after. Observe, God considers the frame of his people, and would not have them burdened with work above their strength. It cannot be expected that old people should do as they have done for God and their country. (2.) As a reason why he should speedily apply himself to the dividing of that which he had conquered. That work must be done, and done quickly; it was necessary that he should preside in the doing of it, and therefore, he being old and stricken in years, and not likely to continue long, let him make this his concluding piece of service to God and Israel. All people, but especially old people, should set themselves to do that quickly which must be done before they die, lest death prevent them, Ecc 9:10.

II. He gives him a particular account of the land that yet remained unconquered, which was intended for Israel, and which, in due time, they should be masters of if they did not put a bar in their own door. Divers places are here mentioned, some in the south, as the country of the Philistines, governed by five lords, and the land that lay towards Egypt (Jos 13:2, Jos 13:3), some westward, as that which lay towards the Sidonians (Jos 13:4), some eastward, as all Lebanon (Jos 13:5), some towards the north, as that in the entering in of Hamath, Jos 13:5. Joshua is told this, and he made the people acquainted with it, 1. That they might be the more affected with God's goodness to them in giving them this good land, and might thereby be engaged to love and serve him; for, if this which they had was too little, God would moreover give them such and such things, Sa2 12:8. 2. That they might not be tempted to make any league, or contract any dangerous familiarity with these their neighbours so as to learn their way, but might rather be jealous of them, as a people that kept them from their right and that they had just cause of quarrel with. 3. That they might keep themselves in a posture for war, and not think of putting off the harness so long as there remained any land to be possessed. Nor must we lay aside our spiritual armour, nor be off our watch, till our victory be completed in the kingdom of glory.

III. He promises that he would make the Israelites masters of all those countries that were yet unsubdued, though Joshua was old and not able to do it, old and not likely to live to see it done. Whatever becomes of us, and however we may be laid aside as despised broken vessels, God will do his own work in his own time (Jos 13:6): I will drive them out. The original is emphatic: "It is I that will do it, I that can do it when thou are dead and gone, and will do it if Israel be not wanting to themselves." "I will do it by my Word," so the Chaldee here, as in many other places, "by the eternal Word, the captain of the hosts of the Lord." This promise that he would drive them out from before the children of Israel plainly supposes it as the condition of the promise that the children of Israel must themselves attempt their extirpation, must go up against them, else they could not be said to be driven out before them; if afterwards Israel, through sloth, or cowardice, or affection to these idolaters, sit still and let them alone, they must blame themselves, and not God, if they be not driven out. We must work out our salvation, and then God will work in us and work with us; we must resist our spiritual enemies, and then God will tread them under our feet; we must go forth to our Christian work and warfare, and then God will go forth before us.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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