TRV
Translation
King James Version
¶ And these are the countries which the children of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them.
KJV (with Strong's)
And these are the countries which the children H1121 of Israel H3478 inherited H5157 in the land H776 of Canaan H3667, which Eleazar H499 the priest H3548, and Joshua H3091 the son H1121 of Nun H5126, and the heads H7218 of the fathers H1 of the tribes H4294 of the children H1121 of Israel H3478, distributed for inheritance H5157 to them.
Complete Jewish Bible
These are the inheritances which the people of Isra'el took in the land of Kena'an, which El'azar the cohen, Y'hoshua the son of Nun and the heads of the ancestral clans of the tribes of the people of Isra'el distributed to them
Berean Standard Bible
Now these are the portions that the Israelites inherited in the land of Canaan, as distributed by Eleazar the priest, Joshua son of Nun, and the heads of the families of the tribes of Israel.
American Standard Version
And these are the inheritances which the children of Israel took in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers’ houses of the tribes of the children of Israel, distributed unto them,
World English Bible Messianic
These are the inheritances which the children of Israel took in the land of Canaan, which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers’ houses of the tribes of the children of Israel, distributed to them,
Geneva Bible (1599)
These also are the places which the children of Israel inherited in the land of Canaan, which Eleazar the Priest, and Ioshua the sonne of Nun and the chiefe fathers of the tribes of the children of Israel, distributed to them,
Young's Literal Translation
And these are they of the sons of Israel who inherited in the land of Canaan, whom Eleazar the priest, and Joshua son of Nun, and the heads of the fathers of the tribes of the sons of Israel, caused to inherit;
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Commentary on Joshua 14 verses 1–5
1 ¶ And these are the countries which the children of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them.
2 By lot was their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half tribe.
3 For Moses had given the inheritance of two tribes and an half tribe on the other side Jordan: but unto the Levites he gave none inheritance among them.
4 For the children of Joseph were two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell in, with their suburbs for their cattle and for their substance.
5 As the LORD commanded Moses, so the children of Israel did, and they divided the land.
The historian, having in the foregoing chapter given an account of the disposal of the countries on the other side Jordan, now comes to tell us what they did with the countries in the land of Canaan. They were not conquered to be left desert, a habitation for dragons, and a court for owls, Isa 34:13. No, the Israelites that had hitherto been closely encamped in a body, and the greatest part of them such as never knew any other way of living, must now disperse themselves to replenish these new conquests. It is said of the earth, God created it not in vain; he formed it to be inhabited, Isa 45:18. Canaan would have been subdued in vain if it had not been inhabited. Yet every man might not go and settle where he pleased, but as there seems to have been in the days of Peleg an orderly and regular division of the habitable earth among the sons of Noah (Gen 10:25, Gen 10:32), so there was now such a division of the land of Canaan among the sons of Jacob. God had given Moses directions how this distribution should be made, and those directions are here punctually observed. See Num 26:53, etc.
I. The managers of this great affair were Joshua the chief magistrate, Eleazar the chief priest, and ten princes, one of each of the tribes that were now to have their inheritance, whom God himself had nominated (Num 34:17, etc.) some years before; and, it should seem, they were all now in being, and attended this service, that every tribe, having a representative of its own, might be satisfied that there was fair dealing, and might the more contentedly sit down by its lot.
II. The tribes among whom this dividend was to be made were nine and a half. 1. Not the two and a half that were already seated (Jos 14:3), though perhaps now that they saw what a good land Canaan was, and how effectually it was subdued, they might some of them repent their choice, and wish they had now been to have their lot with their brethren, upon which condition they would gladly have given up what they had on the other side Jordan; but it could not be admitted: they had made their election without power of revocation, and so must their doom be; they themselves have decided it, and they must adhere to their choice. 2. Not the tribe of Levi; this was to be otherwise provided for. God had distinguished them from, and dignified them above, the other tribes, and they must not now mingle themselves with them, nor cast in their lot among them, for this would entangle them in the affairs of this life, which would not consist with a due attendance on their sacred function. But, 3. Joseph made two tribes, Manasseh and Ephraim, pursuant to Jacob's adoption of Joseph's two sons, and so the number of the tribes was kept up to twelve, though Levi was taken out, which is intimated here (Jos 14:4): The children of Joseph were two tribes, therefore they gave no part to Levi, they being twelve without them.
III. The rule by which they went was the lot, Jos 14:2. The disposal of that is of the Lord, Pro 16:33. It was here used in an affair of weight, and which could not otherwise be accommodated to universal satisfaction, and it was used in a solemn religious manner as an appeal to God, by consent of parties. In dividing by lot, 1. They referred themselves to God, and to his wisdom and sovereignty, believing him fitter to determine for them than they for themselves. Psa 47:4, He shall choose our inheritance for us. 2. They professed a willingness to abide by the determination of it; for every man must take what is his lot, and make the best of it. In allusion to this we are said to obtain an inheritance in Christ (Eph 1:11), eklerothemen - we have obtained it by lot, so the word signified; for it is obtained by a divine designation. Christ, our Joshua, gives eternal life to as many as were given him, Joh 17:2.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON JOSHUA 17.2
A first and a second distribution of the inheritance is reported. The first is indeed through Moses, but the second, and the more powerful, is depicted as accomplished through Jesus [Joshua]. Across the Jordan, Moses decrees property to the tribe of Reuben and the tribe of Gad and to half the tribe of Manasseh, but all the rest receive their inheritance through Jesus [Joshua]. We have already spoken first about how those who had pleased God through the law do not yet reach those things that have been perfected. They precede in time those who attain to the promises through faith in Jesus but must wait for those coming afterwards who will please God in a different time but by one faith, just as the apostle says, “They might not attain perfection without us.”
Origen of AlexandriaAD 253
HOMILIES ON JOSHUA 17.1
Just as those who submit to the law, which is the “shadow” of that true law, diligently serve a “shadow and copy” of “heavenly things,” so those who divide the inheritance of the land in Judea imitate the “copy and shadow” of a heavenly division. Thus truth was in heaven, “but a shadow and copy” of truth was on earth. And as long as this shadow remained on earth, there was an earthly Jerusalem; there was a temple, an altar and a visible worship; there were priests and high priests; and there existed regions and towns of Judea and all these things that are described in this book and are now recited.
JeromeAD 420
Against Jovinianus 2.34
The whole account of the land of Judah and of the tribes is typical of the church in heaven. Let us read Joshua, the son of Nun, or the concluding portions of Ezekiel, and we shall see that the historical division of the land as related by the one finds a counterpart in the spiritual and heavenly promises of the other. What is the meaning of the seven and eight steps in the description of the temple? Or again, what significance attaches to the fact that in the Psalter, after being taught the mystic alphabet by the one hundred and eighteenth psalm we arrive by fifteen steps at the point where we can sing: “Behold, now bless the Lord, all you servants of the Lord: you who stand in the house of the Lord, in the courts of the house of our God.” Why did two tribes and a half dwell on the other side of Jordan, a district abounding in cattle, while the remaining nine tribes and a half either drove out the old inhabitants from their possessions or dwelled with them? Why did the tribe of Levi receive no portion in the land but have the Lord for its portion? And how is it that of the priests and Levites, themselves, the high priest alone entered the Holy of Holies where were the cherubim and the mercy seat? Why did the other priests wear linen raiment only, and not have their clothing of wrought gold, blue, scarlet, purple and fine cloth? The priests and Levites of the lower order took care of the oxen and carts; those of the higher order carried the ark of the Lord on their shoulders. If you do away with the gradations of the tabernacle, the temple, the church, if, to use a common military phrase, all upon the right hand are to be “up to the same standard,” bishops are to no purpose, priests in vain, deacons useless. Why do virgins persevere? Widows toil? Why do married women practice continence? Let us all sin, and when once we have repented, we shall be on the same footing as the apostles.
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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SUMMARY
Joshua 14:1 marks a pivotal transition in the Book of Joshua, shifting the narrative focus from the conquest of Canaan to its methodical and divinely guided distribution among the Israelite tribes. This verse highlights the faithful fulfillment of God's ancient promise to Abraham, establishing the administrative framework—comprising Eleazar the priest, Joshua the son of Nun, and the tribal heads—who were entrusted with the sacred task of apportioning the land as a permanent inheritance to the children of Israel. It sets the stage for the detailed accounts of tribal allotments that follow, underscoring God's faithfulness and His desire for order within His covenant people.
CONTEXT
Literary Context: Joshua 14:1 serves as a crucial hinge in the Book of Joshua. The preceding chapters (Joshua 1-12) meticulously detail the military campaigns and victories that secured much of the promised land, culminating in a general overview of the conquered territories. Chapter 13 begins to address the land that remained unconquered and sets the stage for the division, mentioning the territories given to Reuben, Gad, and half of Manasseh on the east side of the Jordan. Thus, Joshua 14:1 initiates the second major section of the book (Joshua 14-19), which focuses entirely on the precise and systematic allocation of the land west of the Jordan to the remaining tribes. This transition underscores that the conquest was not an end in itself, but a means to the ultimate goal: the settlement of God's people in their promised inheritance, as commanded by God in Numbers 26:52-56. The meticulous detail of the following chapters emphasizes the divine mandate and the importance of each tribal allotment.
Historical & Cultural Context: In the ancient Near East, land was the primary source of wealth, identity, and security. Its possession was foundational to tribal and national existence. For Israel, the land of Canaan was not merely conquered territory but a divinely promised inheritance, a tangible expression of God's covenant faithfulness stretching back to Abraham (Genesis 12:7). The process of land distribution, often involving lots (as seen in Numbers 26:55), was considered a sacred act, ensuring divine oversight and preventing human favoritism or disputes. The involvement of Eleazar the priest (representing divine authority), Joshua (the military and political leader), and the tribal heads (representing the family units) reflects a structured, legitimate, and comprehensive administrative process essential for establishing a new nation in its homeland, ensuring both divine approval and societal acceptance.
Key Themes: This verse encapsulates several profound themes central to the Book of Joshua and the broader Old Testament narrative. Foremost is the Fulfillment of Divine Promise, as God faithfully delivers on His ancient covenant to give the land to Abraham's descendants, a promise reiterated throughout the Pentateuch, such as in Deuteronomy 1:8. The concept of Inheritance (Hebrew: naḥalah) is paramount, emphasizing that the land is a divinely granted legacy, a permanent possession, rather than a temporary conquest. This highlights God's generosity and the security He provides for His people. Furthermore, the verse underscores Divine Order and Administration, demonstrating that God's work is characterized by structure and purpose, not chaos. The collaborative leadership of Eleazar, Joshua, and the tribal heads exemplifies Leadership and Stewardship, showing how spiritual, military, and familial authorities must work together to steward God's blessings and execute His will for the nation, ensuring justice and equity in the distribution of God's gifts.
EXPOSITION AND ANALYSIS
Key Word Analysis
Inherited/Distributed (Hebrew, nāḥal', H5157): This verb (H5157, nāḥal) and its related noun signify a permanent, often ancestral, possession received as a gift or legacy. Crucially, it encompasses both the act of receiving an inheritance and the act of distributing or bequeathing it. In Joshua 14:1, it highlights that the land was not merely conquered but divinely gifted and then systematically apportioned by designated authorities, emphasizing God's covenant faithfulness and the secure, perpetual endowment of the land.
Land of Canaan (Hebrew, 'ereṣ Kenaʻan', H776): This phrase (H776, 'ereṣ for "land"; H3667, Kenaʻan for "Canaan") specifically identifies the geographic region that was the object of God's promise to Abraham (Genesis 12:7). Its inclusion here reinforces the direct fulfillment of that ancient covenant. The "land of Canaan" represents the physical space where Israel's national and spiritual identity would be forged, where they would live out their covenant relationship with Yahweh.
Heads (Hebrew, rôʼsh', H7218): This word (H7218, rôʼsh) literally means "head" but is used figuratively to denote the chief, principal, or leader. In the context of "heads of the fathers of the tribes," it refers to the leading representatives of each tribal lineage. Their inclusion in the distribution process signifies the legitimate, authoritative, and collaborative nature of the land allocation, ensuring that the process was recognized and accepted by all tribal units.
Verse Breakdown
"And these [are the countries] which the children of Israel inherited in the land of Canaan": This opening clause immediately establishes the subject of the ensuing chapters: the specific territories within Canaan that were designated as the permanent possession of the Israelite tribes. The emphasis on "inherited" highlights the theological nature of the land as a divine gift and legacy, rather than simply a conquered territory. It underscores God's faithfulness in fulfilling His long-standing promise to His people, bringing them into the full enjoyment of their covenant blessings.
"which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them": This second clause identifies the authoritative body responsible for the monumental task of land distribution. The inclusion of Eleazar the priest signifies the spiritual and divine sanction of the process, ensuring it aligned with God's will and was conducted with priestly oversight. Joshua, as Moses' successor and the military commander, provided the executive leadership, overseeing the practical implementation. The "heads of the fathers of the tribes" represented the various tribal and family units, ensuring that the distribution was comprehensive, legitimate, and responsive to the needs and claims of each clan. The repetition of "for inheritance" further reinforces the permanent, divinely-ordained nature of the land allocation, emphasizing its enduring significance for Israel's identity and future.
Literary Devices
Joshua 14:1 employs several literary devices to convey its profound message. It functions as a Transition point, clearly signaling a shift in the book's narrative focus from military conquest to civil administration and settlement. This structural pivot emphasizes that the purpose of the conquest was the establishment of Israel in their promised land, highlighting God's ultimate goal for His people. The verse also utilizes Repetition and Emphasis through the recurring use of the root nachal ("inherited," "inheritance," "distributed for inheritance"), underscoring the theological significance of the land as a divine gift and a permanent, ancestral possession. This repetition reinforces the theme of God's faithfulness in fulfilling His covenant promises. Furthermore, the explicit Enumeration or listing of the key leaders—Eleazar, Joshua, and the tribal heads—highlights the formal, authoritative, and collaborative nature of the land distribution process, emphasizing its legitimacy and the divine order governing Israel's national life as they settled into their God-given homeland.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 14:1 is a profound testament to God's unwavering faithfulness and His commitment to His covenant promises. The physical inheritance of the land of Canaan by the Israelites serves as a tangible demonstration that God always fulfills His word, even across generations and through challenging circumstances. This verse also highlights the divine principle of order and stewardship; God's blessings are not to be received haphazardly but are to be managed and distributed with wisdom, integrity, and adherence to His established guidelines. The collaborative leadership depicted—spiritual, military, and familial—models a holistic approach to national and communal responsibility, where diverse roles work in harmony to achieve God's purposes. The land, as a permanent inheritance, symbolizes security, identity, and the blessed life found in obedience to God, serving as a foretaste of the ultimate security and rest found in Him.
REFLECTION AND APPLICATION
Joshua 14:1 offers rich ground for reflection for believers today. Just as God was meticulously faithful in fulfilling His promise of land to ancient Israel, we can trust in His unwavering faithfulness concerning His promises to us. This verse reminds us that God's plans are orderly and purposeful, working through appointed leadership and established processes. It calls us to consider the "inheritance" we have received—not merely physical possessions, but spiritual gifts, opportunities, and the very blessing of salvation in Christ. We are called to be faithful stewards of these divine endowments, managing them according to God's will for His glory and the good of His kingdom. The collaborative spirit among the leaders in this verse also encourages us to value and participate in healthy, God-ordained leadership within our communities and churches, recognizing that unity, order, and shared responsibility are vital for effective ministry and the flourishing of God's people.
Questions for Reflection
FAQ
Why was the land distribution so detailed and important in the Book of Joshua?
Answer: The detailed land distribution in Joshua, initiated by Joshua 14:1, is profoundly important for several reasons. Primarily, it demonstrates the fulfillment of God's ancient covenant promise to Abraham and his descendants to give them the land of Canaan as an eternal possession. This meticulous process underscores God's faithfulness and the reliability of His word, showing that He keeps His promises across generations. Secondly, it established the identity and security of each tribe and family within Israel, linking their existence directly to God's provision and ensuring their permanent place in the covenant community. The land was not merely conquered territory but a divinely granted legacy, ensuring their future and preventing disputes. Lastly, it reflects God's desire for order and structure within His people, as the distribution was carried out by appointed leaders according to divine instructions, often involving lots as seen in Numbers 26:55, signifying God's sovereign hand in the allocation and His desire for justice and equity among His people.
Who were Eleazar, Joshua, and the heads of the tribes, and what was their significance in this process?
Answer: This verse highlights a crucial triumvirate of leadership responsible for the land distribution. Eleazar the priest was the high priest, representing God's divine authority and the spiritual dimension of the nation. His involvement ensured that the process was conducted under divine sanction and according to God's will, often through the Urim and Thummim or the casting of lots, emphasizing the sacred nature of the task. Joshua the son of Nun was the military and political leader, Moses' successor, who had led the conquest. He provided the executive authority and administrative oversight for this monumental task, ensuring its practical implementation and order. The heads of the fathers of the tribes represented the various family units and clans within each tribe. Their presence ensured that the distribution was fair, legitimate, and responsive to the specific needs and claims of each ancestral lineage, fostering unity and preventing internal strife. This collaborative leadership demonstrates God's design for comprehensive and legitimate governance within His covenant community, where spiritual, executive, and representative authorities work in harmony.
CHRIST-CENTERED FULFILLMENT
Joshua 14:1, with its emphasis on the faithful distribution of a physical inheritance in the promised land, powerfully foreshadows the far greater spiritual inheritance believers receive through Jesus Christ. Just as the land of Canaan was a divine gift, secured by conquest and distributed by faithful leaders, so too is our eternal inheritance in Christ a gift, secured by His decisive victory over sin and death, and distributed by the Holy Spirit. Jesus is the ultimate fulfillment of all God's promises; in Him, every divine promise finds its "Yes" (2 Corinthians 1:20). We, as believers, are not merely residents but co-heirs with Christ (Romans 8:17), adopted into God's family and granted an "inheritance that is imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4). This spiritual inheritance includes eternal life, the indwelling Holy Spirit as a guarantee (Ephesians 1:13-14), and participation in God's eternal kingdom. The orderly distribution of land in Joshua prefigures the perfect order and secure provision of God's new covenant, where Christ, our great High Priest and faithful Leader, mediates a new covenant, ensuring that those who are called "receive the promised eternal inheritance" (Hebrews 9:15).