What number verse is Joshua 15:8 in the Bible?

Joshua 15:8 is the 6,211th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Joshua 15:8 sits at position 6,211.

15:715:7

Joshua 15:8

Q: What is the significance of the "Valley of the Son of Hinnom" (Gehenna) in this verse?

In Joshua 15:8, the "Valley of the Son of Hinnom" (Hebrew: Ge ben-Hinnom) primarily functions as a precise geographical marker, defining a segment of Judah's northern border. It is a deep ravine situated to the south and southwest of ancient Jerusalem. However, its significance extends far beyond mere geography. In later periods of Israelite history, this valley tragically gained infamy as a site where horrific pagan rituals, including the abominable practice of child sacrifice to Molech, were performed (e.g., 2 Kings 23:10). Because of these profound abominations, it became inextricably associated with divine judgment and defilement. By the time of the New Testament, its name, "Gehenna," was used metaphorically by Jesus and others to refer to a place of ultimate judgment or hell (e.g., Matthew 10:28). Thus, its mention in Joshua 15:8, while initially descriptive, subtly foreshadows its later dark historical and profound theological connotations.

15:915:9

Translation

King James Version

And the border went up by the valley of the son of Hinnom unto the south side of the Jebusite; the same is Jerusalem: and the border went up to the top of the mountain that lieth before the valley of Hinnom westward, which is at the end of the valley of the giants northward:

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KJV (with Strong's)

And the border ^H1366 went up ^H5927 by the valley ^H1516 of the son ^H1121 of Hinnom ^H2011 unto the south ^H5045 side ^H3802 of the Jebusite ^H2983; the same is Jerusalem ^H3389: and the border ^H1366 went up ^H5927 to the top ^H7218 of the mountain ^H2022 that lieth before ^H6440 the valley ^H1516 of Hinnom ^H2011 westward ^H3220, which is at the end ^H7097 of the valley ^H6010 of the giants ^H7497 northward ^H6828:

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Complete Jewish Bible

Then the border went up the Ben-Hinnom Valley to the south side of the Y'vusi (that is, Yerushalayim), and the border continued up to the top of the hill in front of the Hinnom Valley on the west (which is also at the northernmost end of the Refa'im Valley)

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Berean Standard Bible

From there the border went up the Valley of Hinnom along the southern slope of the Jebusites (that is, Jerusalem) and ascended to the top of the hill that faces the Valley of Hinnom on the west, at the northern end of the Valley of Rephaim.

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American Standard Version

and the border went up by the valley of the son of Hinnom unto the side of the Jebusite southward (the same is Jerusalem); and the border went up to the top of the mountain that lieth before the valley of Hinnom westward, which is at the uttermost part of the vale of Rephaim northward;

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World English Bible Messianic

The border went up by the valley of the son of Hinnom to the side of the Jebusite southward (the same is Jerusalem); and the border went up to the top of the mountain that lies before the valley of Hinnom westward, which is at the farthest part of the valley of Rephaim northward.

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Geneva Bible (1599)

Then this border goeth vp to the valley of the sonne of Hinnom; on the Southside of the Iebusites: the same is Ierusalem. also this border goeth vp to the top of the mountaine that lyeth before the valley of Hinnom Westward, which is by the end of the valley of ye gyants Northward.

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Young's Literal Translation

and the border hath gone up the valley of the son of Hinnom, unto the side of the Jebusite on the south (it is Jerusalem), and the border hath gone up unto the top of the hill-country which is on the front of the valley of Hinnom westward, which is in the extremity of the valley of the Rephaim northward;

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Study This Verse

SUMMARY

Joshua 15:8 precisely outlines a significant portion of the northern boundary for the tribal inheritance of Judah, meticulously detailing its course around the ancient city of Jerusalem. This highly specific geographical description underscores the strategic importance of Jerusalem within Judah's divinely apportioned territory, even as the city itself remained under Jebusite control at the time of this survey, thereby setting the stage for profound future historical and theological developments.

CONTEXT

Literary Context: This verse is intricately woven into the fabric of Joshua chapter 15, which provides an exhaustive and highly detailed account of the boundaries and internal divisions of the land allotted to the powerful tribe of Judah. Following the initial military campaigns and conquests in Canaan, the book of Joshua transitions from narratives of war to the meticulous distribution of the land among the twelve tribes, thereby fulfilling God's ancient covenant promises. Chapter 15, in particular, demonstrates the immense scale and precision of this division, systematically tracing Judah's borders from its southern extent, moving eastward, then northward, and finally westward. Verse 8 marks a pivotal point in defining Judah's northern border, specifically where it intersects with the territory of Benjamin and encompasses the strategically vital area surrounding Jerusalem. These detailed geographical markers serve not merely as cartographic data but as profound theological affirmations of God's unwavering faithfulness in bringing to fruition His ancient promises to Abraham, Isaac, and Jacob concerning their descendants' tangible inheritance of the land.
Historical & Cultural Context: At the time of the land distribution described in the book of Joshua, the Israelites had achieved significant victories in subduing major Canaanite strongholds, yet certain pockets of resistance and unconquered territories persisted. Jerusalem, then known as Jebus and inhabited by the formidable Jebusites, represented one such resilient stronghold. Although clearly designated geographically to Judah, the city itself was not fully conquered by the Israelites until centuries later, under the leadership of King David, as vividly recounted in 2 Samuel 5:6-9. The meticulous border descriptions in Joshua, therefore, represent a divine claim and a future possession rather than an immediate, full occupation. Culturally, land was an absolutely central element of Israelite identity, covenant relationship with Yahweh, and the tangible manifestation of divine blessing and promise fulfillment. The specific mention of the "Valley of the Son of Hinnom" and the "Valley of the Giants" (Rephaim) points to areas with existing geographical prominence and, in the case of Hinnom, future cultic significance, underscoring the deep historical and theological layers embedded within this seemingly dry geographical text.
Key Themes: Joshua 15:8 contributes significantly to several overarching themes that permeate the book of Joshua and the broader Old Testament narrative. Firstly, it powerfully underscores the theme of Divine Faithfulness and Promise Fulfillment. The precise allocation of land, down to specific valleys and mountains, vividly demonstrates God's meticulous care and unwavering commitment in keeping His word to His people, providing them with a tangible inheritance as promised to their patriarchs (e.g., Genesis 15:18-21). Secondly, the verse subtly highlights the inherent tension between Divine Promise and Human Possession. While Jerusalem is unequivocally within Judah's divinely allotted territory, the reference to "the south side of the Jebusite" explicitly indicates that the city was not yet fully subdued. This illustrates a crucial theological principle: God's promises are absolutely certain, but their complete realization often requires human cooperation, perseverance, and patient obedience. This dynamic foreshadows later struggles and the eventual conquest by David. Thirdly, the Strategic Significance of Geography is profoundly evident. The mention of key valleys and mountains around Jerusalem emphasizes the city's natural defensibility and its future, pivotal role as the capital of Israel and a preeminent spiritual center, a destiny subtly hinted at by its inclusion within Judah's primary inheritance.

EXPOSITION AND ANALYSIS

Key Word Analysis

border (Hebrew, gᵉbûwl', H1366): This word (H1366) refers to a boundary or limit, often demarcated by natural features or physical markers. In the context of Joshua, it signifies the divinely ordained and meticulously defined extent of a tribe's inheritance. The repeated use of "border went up" emphasizes the careful and precise delineation of Judah's territory, reflecting God's orderly and intentional fulfillment of His promises. It speaks to the legal and theological claim of the Israelites over the land.
Hinnom (Hebrew, Hinnôm', H2011): This proper noun (H2011) refers to a specific individual or family, the "son of Hinnom," whose valley became a significant geographical landmark south and southwest of Jerusalem. While initially a neutral geographical marker in Joshua 15:8, the Valley of Hinnom (Gehenna) later acquired profound negative connotations due to its association with the horrific practice of child sacrifice to Molech (e.g., Jeremiah 32:35). This later infamy underscores how seemingly mundane geographical references in the biblical text can carry deep historical and theological weight.
Jebusite (Hebrew, Yᵉbûwçîy', H2983): This term (H2983) identifies the pre-Israelite inhabitants of Jebus, which is explicitly identified as Jerusalem in this verse. The mention of the Jebusites highlights the reality that while the land was divinely promised and apportioned, its full possession was not immediate. The presence of the Jebusites in Jerusalem signifies an unconquered enclave within Judah's designated territory, setting the stage for future conflicts and the eventual, centuries-later conquest of the city by King David. It illustrates the tension between divine promise and the need for human action and perseverance.

Verse Breakdown

"And the border went up by the valley of the son of Hinnom unto the south side of the Jebusite;": This initial clause precisely establishes a crucial segment of Judah's northern boundary. It indicates that the border ascended from the Valley of Hinnom, tracing its course along the southern flank of the territory occupied by the Jebusites. This meticulous detail demonstrates the exactitude of the land allocation and highlights the immediate proximity of Judah's divinely claimed territory to the unconquered city of Jerusalem.
"the same [is] Jerusalem:": This parenthetical clarification is profoundly significant, explicitly identifying "the Jebusite" with the ancient city that would later become Jerusalem, the capital of Israel. This statement unequivocally confirms that this strategically vital city, even in its pre-Israelite form, was definitively contained within the divinely ordained boundaries of the tribe of Judah, establishing its rightful place within the promised land from the very beginning of the tribal allotments.
"and the border went up to the top of the mountain that [lieth] before the valley of Hinnom westward, which [is] at the end of the valley of the giants northward:": This final clause continues the detailed delineation of the border, specifying its ascent to a prominent mountain situated to the west of the Valley of Hinnom. The additional reference to the "valley of the giants northward" (also known as the Valley of Rephaim) further pinpoints the intersection of Judah's border with this well-known landmark, solidifying the precise geographical definition. This highly specific detail underscores the thoroughness of the land division and the divine intentionality behind every boundary marker, ensuring clarity and legitimacy for Judah's inheritance.

Literary Devices

Joshua 15:8, though primarily a geographical description, masterfully employs several literary techniques to convey deeper meaning. The most prominent is Geographical Precision, where the text meticulously lists specific landmarks, valleys, and mountains to define the exact boundaries. This serves to legitimize the land claims, demonstrate the divine order in the allocation process, and provide a verifiable record of God's faithfulness. The mention of "the Jebusite" alongside "Jerusalem" also functions as a form of Metonymy or Synecdoche, where the inhabitants (Jebusite) stand in for the city itself, subtly highlighting the contemporary reality of its foreign occupation within the promised land. Furthermore, the detailed mapping of the land, including strategic and historically significant locations like the Valley of Hinnom and the Valley of the Giants, serves as powerful Foreshadowing. These locations, seemingly mere geographical points, would later become sites of profound historical and theological significance, from pagan rituals and defilement to pivotal battles and ultimately, in the case of Jerusalem, the spiritual and political heart of a nation. Thus, the seemingly dry, factual reporting carries latent narrative and theological weight, hinting at the future unfolding of God's redemptive plan within these very territories.

THEOLOGICAL AND THEMATIC CONNECTIONS

Joshua 15:8, a seemingly mundane geographical description, carries profound theological weight, serving as a testament to God's meticulous faithfulness in fulfilling His ancient promises to Abraham regarding the land inheritance for his descendants. The precision of the border delineation reflects the divine order and intentionality in providing for His people. More deeply, the inclusion of Jerusalem within Judah's territory, despite its current Jebusite occupation, illustrates the inherent tension between divine promise and the human responsibility for actual possession. It teaches us that God's plans are certain and immutable, but their full realization often requires time, perseverance, and active obedience on the part of His people. This dynamic of a promised inheritance awaiting full possession is a recurring theme throughout biblical history, culminating in the spiritual inheritance offered to all believers through Christ.

REFLECTION AND APPLICATION

The detailed mapping of Judah's border in Joshua 15:8, particularly its precise delineation around Jerusalem, offers a powerful and enduring lesson in God's faithfulness and the nature of our spiritual inheritance as believers. Just as God meticulously delineated the physical boundaries for Judah, He has laid out a clear path and promised an inheritance for us in Christ. This verse profoundly reminds us that God's promises are not vague aspirations but concrete realities, meticulously planned and faithfully executed, even if their full realization requires time, effort, and active participation on our part. The profound truth that Jerusalem was promised but not yet fully possessed by Judah encourages us to persevere in faith, knowing that there may be "Jebusites" in our own spiritual "promised land"—areas of our lives, ministries, or character that God has claimed for His glory but which we have not yet fully conquered or yielded to His Lordship. It calls us to active trust, diligent obedience, and patient waiting for God's perfect timing in bringing His intentions to full fruition in our lives and in the world around us.

Questions for Reflection

How does the meticulous detail of God's land allocation in Joshua 15:8 encourage your trust in His precise and purposeful plans for your own life?
What "Jebusites" or unconquered areas exist in your spiritual life, and how might this verse inspire you to press into God's promise for full possession and surrender to His Lordship?
How does understanding the historical context of Jerusalem's delayed conquest inform your perspective on waiting for God's timing and patiently persevering in your own circumstances?

FAQ

What is the significance of the "Valley of the Son of Hinnom" (Gehenna) in this verse?

Answer: In Joshua 15:8, the "Valley of the Son of Hinnom" (Hebrew: Ge ben-Hinnom) primarily functions as a precise geographical marker, defining a segment of Judah's northern border. It is a deep ravine situated to the south and southwest of ancient Jerusalem. However, its significance extends far beyond mere geography. In later periods of Israelite history, this valley tragically gained infamy as a site where horrific pagan rituals, including the abominable practice of child sacrifice to Molech, were performed (e.g., 2 Kings 23:10). Because of these profound abominations, it became inextricably associated with divine judgment and defilement. By the time of the New Testament, its name, "Gehenna," was used metaphorically by Jesus and others to refer to a place of ultimate judgment or hell (e.g., Matthew 10:28). Thus, its mention in Joshua 15:8, while initially descriptive, subtly foreshadows its later dark historical and profound theological connotations.

Why was Jerusalem, though within Judah's allotted territory, not immediately conquered by the Israelites?

Answer: Joshua 15:8 explicitly states that the border went "unto the south side of the Jebusite; the same [is] Jerusalem," clearly indicating that the city was still inhabited by the Jebusites, a formidable Canaanite people, at the time of the land distribution. Despite being within Judah's divinely appointed inheritance, Jerusalem's strategic location on a highly defensible hill made it a formidable stronghold. The Israelites, though victorious in many campaigns, did not fully dispossess all the inhabitants of Canaan as commanded by God. Judges 1:21 specifically notes that the Benjaminites (whose territory bordered Judah's at this point) did not drive out the Jebusites from Jerusalem. This highlights a recurring theme in the book of Judges: the incomplete obedience of Israel in fully conquering the land. Jerusalem remained a foreign enclave until King David eventually conquered it centuries later, making it his capital (see 2 Samuel 5:6-9). This delay illustrates the profound tension between God's certain promise and the ongoing need for human faithfulness, perseverance, and active obedience in possessing that which God has already given.

CHRIST-CENTERED FULFILLMENT

Joshua 15:8, with its meticulous delineation of Judah's promised land around an unconquered Jerusalem, serves as a powerful Old Testament type pointing to Christ and the spiritual inheritance of believers. Just as Judah was given a physical inheritance that required future conquest for full possession, believers in Christ are granted a spiritual inheritance that is both "already" received and "not yet" fully realized. Our ultimate "promised land" is not a geographical territory but a spiritual reality in Christ—a new creation, a kingdom not of this world, and eternal life. We are already "blessed in Christ with every spiritual blessing in the heavenly places" (Ephesians 1:3), yet we still contend with the "Jebusites" of sin, temptation, and the forces of darkness in our lives and in the world. Christ, as the true and greater Joshua, leads His people not into a physical land but into a spiritual reality of salvation and new life. He is the one who ultimately conquers all remaining "strongholds" (2 Corinthians 10:4) and secures our full possession of the eternal inheritance, the "city of the living God, the heavenly Jerusalem" (Hebrews 12:22). The detailed precision of the border in Joshua 15:8 foreshadows the absolute certainty and meticulous fulfillment of God's promises in Christ, guaranteeing that every spiritual blessing and our eternal dwelling with Him will be fully realized through His finished work on the cross and His triumphant resurrection.

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Commentary on Joshua 15 verses 1–12

1 ¶ This then was the lot of the tribe of the children of Judah by their families; even to the border of Edom the wilderness of Zin southward was the uttermost part of the south coast.

2 And their south border was from the shore of the salt sea, from the bay that looketh southward:

3 And it went out to the south side to Maalehacrabbim, and passed along to Zin, and ascended up on the south side unto Kadeshbarnea, and passed along to Hezron, and went up to Adar, and fetched a compass to Karkaa:

4 From thence it passed toward Azmon, and went out unto the river of Egypt; and the goings out of that coast were at the sea: this shall be your south coast.

5 And the east border was the salt sea, even unto the end of Jordan. And their border in the north quarter was from the bay of the sea at the uttermost part of Jordan:

6 And the border went up to Bethhogla, and passed along by the north of Betharabah; and the border went up to the stone of Bohan the son of Reuben:

7 And the border went up toward Debir from the valley of Achor, and so northward, looking toward Gilgal, that is before the going up to Adummim, which is on the south side of the river: and the border passed toward the waters of Enshemesh, and the goings out thereof were at Enrogel:

8 And the border went up by the valley of the son of Hinnom unto the south side of the Jebusite; the same is Jerusalem: and the border went up to the top of the mountain that lieth before the valley of Hinnom westward, which is at the end of the valley of the giants northward:

9 And the border was drawn from the top of the hill unto the fountain of the water of Nephtoah, and went out to the cities of mount Ephron; and the border was drawn to Baalah, which is Kirjathjearim:

10 And the border compassed from Baalah westward unto mount Seir, and passed along unto the side of mount Jearim, which is Chesalon, on the north side, and went down to Bethshemesh, and passed on to Timnah:

11 And the border went out unto the side of Ekron northward: and the border was drawn to Shicron, and passed along to mount Baalah, and went out unto Jabneel; and the goings out of the border were at the sea.

12 And the west border was to the great sea, and the coast thereof. This is the coast of the children of Judah round about according to their families.

Judah and Joseph were the two sons of Jacob on whom Reuben's forfeited birth-right devolved. Judah had the dominion entailed on him, and Joseph the double portion, and therefore these two tribes were first seated, Judah in the southern part of the land of Canaan and Joseph in the northern part, and on them the other seven did attend, and had their respective lots as appurtenances to these two; the lots of Benjamin, Simeon, and Dan, were appendant to Judah, and those of Issachar and Zebulun, Naphtali and Asher, to Joseph. These two were first set up to be provided for, it should seem, before there was such an exact survey of the land as we find afterwards, Jos 18:9. It is probable that the most considerable parts of the northern and southern countries, and those that lay nearest to Gilgal, and which the people were best acquainted with, were first put into two portions, and the lot was cast upon them between these two principal tribes, of the one of which Joshua was, and of the other Caleb, who was the first commissioner in this writ of partition; and, by the decision of that lot, the southern country, of which we have an account in this chapter, fell to Judah, and the northern, of which we have an account in the two following chapters, to Joseph. And when this was done there was a more equal dividend (either in quantity or quality) of the remainder among the seven tribes. And this, probably, was intended in that general rule which was given concerning this partition (Num 33:54), to the more you shall give the more inheritance, and to the fewer you shall give the less, and every man's inheritance shall be where his lot falleth; that is, "You shall appoint two greater portions which shall be determined by lot to those more numerous tribes of Judah and Joseph, and then the rest shall be less portions to be allotted to the less numerous tribes." The former was done in Gilgal, the latter in Shiloh.

In these verses, we have the borders of the lot of Judah, which, as the rest, is said to be by their families, that is, with an eye to the number of their families. And it intimates that Joshua and Eleazar, and the rest of the commissioners, when they had by lot given each tribe its portion, did afterwards (it is probable by lot likewise) subdivide those larger portions, and assign to each family its inheritance, and then to each household, which would be better done by this supreme authority, and be apt to give less disgust than if it had been left to the inferior magistrates of each tribe to make that distribution. The borders of this tribe are here largely fixed, yet not unalterably, for a good deal of that which lies within these bounds was afterwards assigned to the lots of Simeon and Dan. 1. The eastern border was all, and only, the Salt Sea, Jos 15:5. Every sea is salt, but this was of an extraordinary and more than natural saltness, the effects of that fire and brimstone with which Sodom and Gomorrah were destroyed in Abraham's time, whose ruins lie buried in the bottom of this dead water, which never either was moved itself or had any living thing in it. 2. The southern border was that of the land of Canaan in general, as will appear by comparing Jos 15:1-4 with Num 34:3-5. So that this powerful and warlike tribe of Judah guarded the frontiers of the whole land, on that side which lay towards their old sworn enemies (though their two fathers were twin-brethren), the Edomites. Our Lord therefore, who sprang out of Judah, and whose the kingdom is, shall judge the mount of Esau, Oba 1:21. 3. The northern border divided it from the lot of Benjamin. In this, mention is made of the stone of Bohan a Reubenite (Jos 15:6), who probably was a great commander of those forces of Reuben that came over Jordan, and died in the camp at Gilgal, and was buried not far off under this stone. The valley of Achor likewise lies upon this border (Jos 15:7), to remind the men of Judah of the trouble which Achan, one of their tribe, gave to the congregation of Israel, that they might not be too much lifted up with their services. This northern line touched closely upon Jerusalem (Jos 15:8), so closely as to include in the lot of this tribe Mount Zion and Mount Moriah, though the greater part of the city lay in the lot of Benjamin. 4. The west border went near to the great sea at first (Jos 15:12), but afterwards the lot of the tribe of Dan took off a good part of Judah's lot on that side; for the lot was only to determine between Judah and Joseph, which should have the north and which the south, and not immovably to fix the border of either. Judah's inheritance had its boundaries determined. Though it was a powerful warlike tribe, and had a great interest in the other tribes, yet they must not therefore be left to their own choice, to enlarge their possessions at pleasure, but must live so as that their neighbours might live by them. Those that are placed high yet must not think to be placed alone in the midst of the earth.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. 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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Cross-References

Joshua 18:16
And the border came down to the end of the mountain that lieth before the valley of the son of Hinnom, and which is in the valley of the giants on the north, and descended to the valley of Hinnom, to the side of Jebusi on the south, and descended to Enrogel,
Joshua 15:63
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.
Joshua 18:28
And Zelah, Eleph, and Jebusi, which is Jerusalem, Gibeath, and Kirjath; fourteen cities with their villages. This is the inheritance of the children of Benjamin according to their families.
Judges 19:10
But the man would not tarry that night, but he rose up and departed, and came over against Jebus, which is Jerusalem; and there were with him two asses saddled, his concubine also was with him.
Judges 1:21
¶ And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day.
2 Kings 23:10
And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.
Jeremiah 19:2
And go forth unto the valley of the son of Hinnom, which is by the entry of the east gate, and proclaim there the words that I shall tell thee,