TRV
Translation
King James Version
As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.
Complete Jewish Bible
As for the Y'vusi, who lived in Yerushalayim, the descendants of Y'hudah could not drive them out; so the Y'vusi live with the descendants of Y'hudah in Yerushalayim to this day.
Berean Standard Bible
But the descendants of Judah could not drive out the Jebusites living in Jerusalem. So to this day the Jebusites live there among the descendants of Judah.
American Standard Version
And as for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.
World English Bible Messianic
As for the Jebusites, the inhabitants of Jerusalem, the children of Judah couldn’t drive them out; but the Jebusites live with the children of Judah at Jerusalem to this day.
Geneva Bible (1599)
Neuerthelesse, the Iebusites that were the inhabitants of Ierusalem, could not the children of Iudah cast out, but the Iebusites dwell with the children of Iudah at Ierusalem vnto this day.
Young's Literal Translation
As to the Jebusites, inhabitants of Jerusalem, the sons of Judah have not been able to dispossess them, and the Jebusite dwelleth with the sons of Judah in Jerusalem unto this day.
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In the KJVVerse 6,266 of 31,102
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Commentary on Joshua 15 verses 20–63
20 ¶ This is the inheritance of the tribe of the children of Judah according to their families.
21 And the uttermost cities of the tribe of the children of Judah toward the coast of Edom southward were Kabzeel, and Eder, and Jagur,
22 And Kinah, and Dimonah, and Adadah,
23 And Kedesh, and Hazor, and Ithnan,
24 Ziph, and Telem, and Bealoth,
25 And Hazor, Hadattah, and Kerioth, and Hezron, which is Hazor,
26 Amam, and Shema, and Moladah,
27 And Hazargaddah, and Heshmon, and Bethpalet,
28 And Hazarshual, and Beersheba, and Bizjothjah,
29 Baalah, and Iim, and Azem,
30 And Eltolad, and Chesil, and Hormah,
31 And Ziklag, and Madmannah, and Sansannah,
32 And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are twenty and nine, with their villages:
33 And in the valley, Eshtaol, and Zoreah, and Ashnah,
34 And Zanoah, and Engannim, Tappuah, and Enam,
35 Jarmuth, and Adullam, Socoh, and Azekah,
36 And Sharaim, and Adithaim, and Gederah, and Gederothaim; fourteen cities with their villages:
37 Zenan, and Hadashah, and Migdalgad,
38 And Dilean, and Mizpeh, and Joktheel,
39 Lachish, and Bozkath, and Eglon,
40 And Cabbon, and Lahmam, and Kithlish,
41 And Gederoth, Bethdagon, and Naamah, and Makkedah; sixteen cities with their villages:
42 Libnah, and Ether, and Ashan,
43 And Jiphtah, and Ashnah, and Nezib,
44 And Keilah, and Achzib, and Mareshah; nine cities with their villages:
45 Ekron, with her towns and her villages:
46 From Ekron even unto the sea, all that lay near Ashdod, with their villages:
47 Ashdod with her towns and her villages, Gaza with her towns and her villages, unto the river of Egypt, and the great sea, and the border thereof:
48 And in the mountains, Shamir, and Jattir, and Socoh,
49 And Dannah, and Kirjathsannah, which is Debir,
50 And Anab, and Eshtemoh, and Anim,
51 And Goshen, and Holon, and Giloh; eleven cities with their villages:
52 Arab, and Dumah, and Eshean,
53 And Janum, and Bethtappuah, and Aphekah,
54 And Humtah, and Kirjatharba, which is Hebron, and Zior; nine cities with their villages:
55 Maon, Carmel, and Ziph, and Juttah,
56 And Jezreel, and Jokdeam, and Zanoah,
57 Cain, Gibeah, and Timnah; ten cities with their villages:
58 Halhul, Bethzur, and Gedor,
59 And Maarath, and Bethanoth, and Eltekon; six cities with their villages:
60 Kirjathbaal, which is Kirjathjearim, and Rabbah; two cities with their villages:
61 In the wilderness, Betharabah, Middin, and Secacah,
62 And Nibshan, and the city of Salt, and Engedi; six cities with their villages.
63 As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.
We have here a list of the several cities that fell within the lot of the tribe of Judah, which are mentioned by name, that they might know their own, and both keep it and keep to it, and might neither through cowardice nor sloth lose the possession of what was their own.
I. The cities are here named, and numbered in several classes, which they then could account for the reason of better than we can now. Here are, 1. Some that are said to be the uttermost cities towards the coast of Edom, Jos 15:21-32. Here are thirty-eight named, and yet said to be twenty-nine (Jos 15:32), because nine of these were afterwards transferred to the lot of Simeon, and are reckoned as belonging to that, as appears by comparing Jos 19:2, etc.; therefore those only are counted (though the rest are named) which remained to Judah. 2. Others that are said to be in the valley (Jos 15:33) are counted to be fourteen, yet fifteen are named; but it is probable that Gederah and Gederathaim were either two names or two parts of one and the same city. 3. Then sixteen are named without any head of distinction, Jos 15:37-41, and nine more, Jos 15:42-44. 4. Then the three Philistine-cities, Ekron, Ashdod, and Gaza, Jos 15:45-47. 5. Cities in the mountains, eleven in all (Jos 15:48-51), nine more (Jos 15:52-54), ten more (Jos 15:55-57), six more (Jos 15:58, Jos 15:59), then two (Jos 15:60), and six in the wilderness, a part of the country not so thick of inhabitants as some others were.
II. Now here, 1. We do not find Bethlehem, which was afterwards the city of David, and was ennobled by the birth of our Lord Jesus in it. But that city, which at the best was but little among the thousands of Judah (Mic 5:2), except that it was thus dignified, was now so little as not to be accounted one of the cities, but perhaps was one of the villages not named. Christ came to give honour to the places he was related to, not to receive honour from them. 2. Jerusalem is said to continue in the hands of the Jebusites (Jos 15:63), for the children of Judah could not drive them out, through their sluggishness, stupidity, and unbelief. Had they attempted it with vigour and resolution, we have reason to think God would not have been wanting to them to give them success; but they could not do it, because they would not. Jerusalem was afterwards to be the holy city, the royal city, the city of the great King, the brightest ornament of all the land of Israel. God has designed it should be so. It may therefore be justly looked upon as a punishment of their neglect to conquer other cities which God had given them that they were so long kept out of this. 3. Among the cities of Judah (in all 114) we meet with Libnah, which in Joram's days revolted, and probably set up for a free independent state (Kg2 8:22), and Lachish, where king Amaziah was slain (Kg1 14:19); it led the dance in idolatry (Mic 1:13); it was the beginning of sin to the daughter of Zion. Giloh, Ahithophel's town, is here mentioned, and Tekoa, of which the prophet Amos was, and near which Jehoshaphat obtained that glorious victory, Ch2 20:20, etc., and Maresha, where Asa was a conqueror. Many of the cities of this tribe occur in the history of David's troubles. Adullam, Ziph, Keilah, Maon, Engedi, Ziklag, here reckoned in this tribe, were places near which David had most of his haunts; for, though sometimes Saul drove him out from the inheritance of the Lord, yet he kept as close to it as he could. The wilderness of Judah he frequented much, and in it John Baptist preached, and there the kingdom of heaven commenced, Mat 3:1. The riches of this country no doubt answered Jacob's blessing of this tribe, that he should wash his garments in wine, Gen 49:11. And, in general, Judah, thou art he whom thy brethren shall praise, not envy.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–63. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON JOSHUA 21.1
But let us understand these verses spiritually, claiming the parable of the Gospel, which says concerning the weeds, “Let them grow up together, lest perhaps when you wish to pluck up the weeds, you also pluck up the wheat with them.” Therefore, as the weeds are permitted in the Gospel to grow up together with the wheat, in the same manner even here in Jerusalem—that is, in the church—there are certain Jebusites who lead an ignoble and degenerate life, and who are perverse not only in their faith but in their actions and in every manner of living. For while the church is on earth, it is not possible to cleanse it to such purity that neither an ungodly person nor any sinner seems to reside in it, where everyone is holy and blessed and no blot of sin is found in them. But just as it is said concerning the weeds, “lest perhaps plucking up the weeds, at the same time you may also pluck up the wheat with them,” so it can also be said of those in whom there are either doubtful or secret sins. For we are not saying that those who are clearly and plainly sinful should not be expelled from the church.
Origen of AlexandriaAD 253
HOMILIES ON JOSHUA 21.2
Concerning Jerusalem, we have frequently said that it means “a vision of peace.” If, therefore, Jerusalem has been built in our heart—that is, if the vision of peace has been established in our heart and we always contemplate and retain in our heart Christ, who is “our peace”—if indeed we are so fixed and firm in this vision of peace that absolutely no evil thought or consideration of some sin ever rises up into our heart, if this could be so done, we would be able to say that we are in Jerusalem and no one else dwells with us except those who are holy. But now, even though we make great progress and improve ourselves with the utmost zeal, nevertheless I do not think anyone turns out to be so pure of heart that he is never defiled by the contamination of a contrary thought. Therefore, it is still certain that Jebusites dwell with the sons of Judah in Jerusalem. Yet we do not say these things so that we may neglect to cast them out as far as it may be done. On the contrary, we must be amply concerned and must attempt daily to cast them from Jerusalem; but, just as it is written, we cannot cast all out at the same time.
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 15:63 records a crucial detail concerning the tribal inheritance of Judah: their persistent failure to fully dispossess the Jebusite inhabitants of Jerusalem. This verse, strategically placed at the conclusion of Judah's extensive territorial description, serves as a poignant and prophetic reminder of the enduring consequences of incomplete obedience to God's explicit commands, highlighting a significant challenge that would persist for centuries within the very heart of Israel's promised land and foreshadowing future national struggles.
CONTEXT
Literary Context: Joshua 15 meticulously details the vast and divinely ordained inheritance allotted to the tribe of Judah, the largest and most prominent of the Israelite tribes. The chapter begins by outlining Judah's expansive boundaries, stretching from the Salt Sea to the Mediterranean, and then proceeds to list numerous cities, towns, and regions within their allocated territory. This meticulous cataloging underscores the faithful fulfillment of God's ancient promise to Abraham regarding the land. Verse 63, however, stands as a stark and jarring anomaly at the very end of this otherwise triumphant list, serving as an immediate counterpoint to the preceding narrative of successful conquest and inheritance. It highlights a significant exception to Judah's impressive achievements, setting a precedent for similar failures recorded in other tribal allotments (compare Judges 1:21 concerning Benjamin and Jerusalem, and Judges 1:27-36). This verse acts as a literary "footnote" or a prophetic warning, foreshadowing future struggles, compromises, and the persistent presence of pagan influence within the nation, even in the midst of divine blessing and provision.
Historical & Cultural Context: At the time of the Israelite conquest, Jerusalem, then known as Jebus, was a heavily fortified city situated on a strategic ridge between the Kidron and Tyropoeon valleys, making it naturally defensible. The Jebusites were one of the Canaanite peoples inhabiting the land, renowned for their strongholds and military prowess. God had explicitly commanded Israel to utterly dispossess all the inhabitants of Canaan, lest they become a snare through their idolatry and practices (e.g., Deuteronomy 7:2 and Deuteronomy 20:16-18). The failure of Judah to drive out the Jebusites from Jerusalem meant that this strategically vital city, located at the crossroads of tribal territories and central to the land, remained an independent enclave within the heart of Israel's promised inheritance. This precarious situation would persist for several centuries, as evidenced by the phrase "unto this day," indicating that at the time of the text's compilation, the Jebusites still coexisted with Judah. This incomplete conquest meant a continued presence of pagan influence, a constant reminder of unfulfilled divine command, and a strategic vulnerability, a situation that would not be decisively rectified until King David's capture of the city (see 2 Samuel 5:6-9).
Key Themes: This verse contributes significantly to several overarching themes within the book of Joshua and the broader Deuteronomistic History. Firstly, it underscores the theme of incomplete obedience. Despite God's clear commands, miraculous assistance in conquest, and the extensive territory successfully subdued, Israel's human failure to fully obey is starkly evident. This partial obedience stands in contrast to the complete dispossessing commanded by God and highlights the human tendency towards compromise even in the face of divine mandate. Secondly, it highlights the consequences of compromise. Allowing the Jebusites to remain in Jerusalem created a persistent "thorn in the side" for Israel, a potential source of idolatry, moral corruption, and a strategic vulnerability. This theme is further developed in the book of Judges, where the remaining Canaanites explicitly become a snare and a test for Israel (e.g., Judges 2:1-3). Finally, the verse subtly introduces the theme of divine sovereignty amidst human failure. Even though Judah, the tribe from which the Messiah would ultimately come, failed in this crucial task, God's ultimate plan for Jerusalem as His chosen city and the future capital of His kingdom would still unfold through future leaders like David, demonstrating that His purposes are not ultimately thwarted by human shortcomings but often achieved through a longer, redemptive process.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 15:63 employs several significant literary devices that amplify its meaning and impact. Juxtaposition is powerfully evident as this verse, detailing a significant failure, immediately follows a lengthy and triumphant catalog of Judah's successful conquests and vast inheritance. This stark contrast emphasizes the magnitude and anomaly of this particular shortcoming, creating a sense of unresolved tension. The phrase "unto this day" functions as an idiom or chronological marker, grounding the narrative in a specific historical reality and emphasizing the enduring nature of the problem described. Furthermore, the persistent presence of the Jebusites in Jerusalem can be seen as a form of symbolism, representing the persistent "unconquered" areas within the spiritual life of Israel—areas of compromise, unaddressed sin, or unyielded strongholds that hinder complete obedience and blessing. It also serves as a potent foreshadowing device, hinting at the future struggles, compromises, and cycles of apostasy Israel would face due to their incomplete obedience, particularly as detailed in the subsequent book of Judges.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 15:63 serves as a profound theological statement on the nature of obedience, the consequences of compromise, and the reality of human imperfection even amidst divine blessing. It illustrates that even the most blessed and prominent tribe, Judah, was susceptible to partial obedience, leading to persistent challenges and long-term implications. The failure to fully dispossess the Jebusites from Jerusalem underscores the principle that God's commands are holistic and that compromise, even in seemingly small or difficult areas, can have far-reaching consequences for spiritual purity, national security, and the full realization of divine promises. This verse sets a crucial precedent for understanding the recurring cycles of apostasy and judgment in Israel's history, where the lingering presence of Canaanite influences often led to idolatry, moral decline, and divine discipline. It highlights the tension between God's perfect will and human imperfection, demonstrating that while God's promises are absolutely sure, their full and immediate realization often depends on human faithfulness and perseverance.
REFLECTION AND APPLICATION
Joshua 15:63 offers a potent and enduring spiritual lesson for believers today. Just as Judah failed to fully conquer Jerusalem, we often harbor "Jebusites" in our lives—areas of persistent sin, compromise, unaddressed habits, or unyielded strongholds that we, in our own strength, "cannot drive out." These unconquered territories, whether they be pride, unforgiveness, lust, materialism, fear, or any form of disobedience to God's revealed will, can become persistent obstacles to our spiritual growth, hinder our intimacy with God, and prevent the full experience of God's promised abundant life and spiritual inheritance in Christ. This verse challenges us to meticulously examine our own lives for areas where we have settled for partial obedience, reminding us that true spiritual victory and freedom require thoroughness, honesty, and a relentless pursuit of God's will in every domain. It calls us to rely not on our own limited strength, but on God's infinite power to overcome what seems insurmountable, recognizing that what we "cannot" do in our own might, God can and will accomplish through us when we are fully surrendered, obedient, and dependent upon His Spirit.
Questions for Reflection
FAQ
Why did Judah "fail" to drive out the Jebusites, despite God's explicit command?
Answer: The text states that Judah "could not drive them out," which implies a failure of military might or resolve. The precise reasons for this "could not" are not explicitly detailed in Joshua 15:63, but the broader biblical narrative and theological context suggest several possibilities. It could have been a lack of complete faith in God's ability to grant total victory, a weariness from prolonged warfare, a pragmatic decision to coexist rather than face a difficult and costly siege against a formidable stronghold, or a lack of persistent obedience. Ultimately, it points to a human shortcoming in fully executing God's command to dispossess the land, a theme that recurs throughout the book of Judges and highlights that even with divine promises and enablement, human obedience, perseverance, and faith are crucial for their full realization (see Judges 1:19).
What is the significance of Jerusalem remaining unconquered by Judah for so long?
Answer: The fact that Jerusalem, a strategically vital city located centrally within the promised land, remained unconquered by Judah for centuries (until King David's decisive capture, as noted in 2 Samuel 5:6-9) is highly significant. It represented a persistent "blemish" on Israel's conquest, a tangible symbol of incomplete obedience at the very heart of their promised land. The continued presence of a non-Israelite stronghold in such a central location posed a constant strategic threat, a potential source of pagan influence, and a reminder of the consequences of compromise and partial obedience. Theologically, it underscores that God's ultimate plans for Jerusalem as His chosen city and the future capital of His kingdom would not be thwarted by human failure but would be brought about in His perfect timing through His chosen instruments.
CHRIST-CENTERED FULFILLMENT
Joshua 15:63, with its account of Judah's incomplete conquest of Jerusalem, finds its profound and ultimate Christ-centered fulfillment in the perfect and complete victory achieved by Jesus Christ. While the children of Judah "could not drive out" the Jebusites, demonstrating human limitation, the consequences of partial obedience, and the need for a greater deliverer, Christ perfectly fulfilled all righteousness and accomplished what humanity, in its fallen state, could not. He is the true and greater David, the King who not only conquered the spiritual strongholds that held humanity captive—namely, sin, death, and the devil—but also established a spiritual Jerusalem, His church, where all enemies are ultimately subdued. The "Jebusites" of spiritual darkness, which no human effort or military might could fully dispossess, have been decisively defeated by Christ's atoning sacrifice on the cross and His glorious resurrection (see Colossians 2:15 and Hebrews 2:14). Through His finished work, believers are empowered to live in the victory that Judah failed to fully grasp, enabling us to "drive out" the lingering strongholds of sin and compromise in our lives by the power of the Holy Spirit, ultimately looking forward to the New Jerusalem where no enemy, no impurity, and no unconquered territory will ever dwell (see Revelation 21:27 and Revelation 22:3).