What number verse is Joshua 16:5 in the Bible?

Joshua 16:5 is the 6,271st verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Joshua 16:5 sits at position 6,271.

Translation

King James Version

¶ And the border of the children of Ephraim according to their families was thus: even the border of their inheritance on the east side was Atarothaddar, unto Bethhoron the upper;

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KJV (with Strong's)

And the border ^H1366 of the children ^H1121 of Ephraim ^H669 according to their families ^H4940 was thus: even the border ^H1366 of their inheritance ^H5159 on the east side ^H4217 was Atarothaddar ^H5853, unto Bethhoron ^H1032 the upper ^H5945;

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Complete Jewish Bible

The border of the descendants of Efrayim according to their families was as follows: the eastern border of their inheritance began at 'Atrot-Adar and went to Upper Beit-Horon;

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Berean Standard Bible

This was the territory of the descendants of Ephraim by their clans: The border of their inheritance went from Ataroth-addar in the east to Upper Beth-horon

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American Standard Version

And the border of the children of Ephraim according to their families was thus: the border of their inheritance eastward was Ataroth-addar, unto Beth-horon the upper;

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World English Bible Messianic

This was the border of the children of Ephraim according to their families. The border of their inheritance eastward was Ataroth Addar, to Beth Horon the upper.

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Geneva Bible (1599)

Also the borders of the children of Ephraim according to their families, euen the borders of their inheritance on the Eastside were Atroth-addar, vnto Beth-horon the vpper.

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Young's Literal Translation

And the border of the sons of Ephraim is by their families; and the border of their inheritance is on the east, Atroth-Addar unto Beth-Horon the upper;

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Study This Verse

SUMMARY

Joshua 16:5 meticulously delineates a specific segment of the eastern boundary of the territory allotted to the tribe of Ephraim, identifying key geographical landmarks such as Atarothaddar and Bethhoron the upper. This verse is an integral part of the comprehensive record detailing the division of Canaan among the Israelite tribes, serving as a powerful testament to God's precise and faithful fulfillment of His ancient covenant promises to Abraham's descendants, ensuring each family received its designated and perpetual inheritance within the Promised Land.

CONTEXT

Literary Context: Joshua 16:5 is situated within the broader narrative of the division of the Promised Land among the Israelite tribes, following the significant military conquests recounted in earlier chapters of the book. Chapters 13 through 19 are dedicated to this meticulous allocation process, underscoring the fulfillment of God's promise to give Israel the land. Specifically, chapters 16 and 17 focus on the inheritance granted to the "children of Joseph," which encompasses the tribes of Ephraim and Manasseh. Verses 1-4 of Joshua 16 provide a general overview of the boundaries for the Josephite tribes, while verse 5, along with the subsequent verses, meticulously details the specific demarcation for Ephraim. This precise geographical description serves not only to validate the fulfillment of God's promises but also to establish clear, undisputed tribal territories, preventing future conflicts over land ownership.
Historical & Cultural Context: The division of Canaan was a monumental undertaking, occurring after decades of wilderness wandering and years of intense military campaigns. In the ancient Near East, land ownership and clearly defined tribal or familial territories were fundamental to identity, economic stability, and social structure. The meticulous demarcation of borders, which often relied on natural features, prominent landmarks, and sometimes man-made markers, was absolutely crucial to prevent future disputes and ensure the integrity of tribal claims. For Israel, this process was far more than a logistical exercise; it was a profound theological act, representing the tangible fulfillment of God's covenant with Abraham, Isaac, and Jacob to give their descendants a land of their own. The very act of possessing and dividing the land solidified their identity as God's chosen people living under His divine order and provision.
Key Themes: This verse, within its broader literary and historical context, powerfully illustrates several foundational themes. Foremost is Divine Faithfulness and Promise Fulfillment, as God meticulously delivers on His ancient covenant to provide a land for His people, a promise reiterated to Abraham in Genesis 12:7 and to Jacob in Genesis 35:12. The precise boundaries also highlight Order and Organization, reflecting God's character as a God of order who establishes clear structures for His people, preventing chaos and ensuring justice in their society. Furthermore, the concept of Inheritance is central; the land was not merely property but a sacred, perpetual possession, a tangible sign of God's blessing and their identity as His covenant people. This inheritance was divided "according to their families," emphasizing the importance of familial lineage and the perpetuation of God's blessings through generations, as detailed in Numbers 26:52-56.

EXPOSITION AND ANALYSIS

Key Word Analysis

Border (Hebrew, gᵉbûwl', H1366): This term (H1366) refers to a boundary, limit, or the territory enclosed by such a line. In the context of Joshua, its repeated use emphasizes the divinely appointed and meticulously defined lines that separated the tribal inheritances. The precision implied by "border" underscores the permanence and undisputed nature of these allocations, ensuring that each tribe received its distinct and secure portion as a direct fulfillment of God's promise.
Inheritance (Hebrew, nachălâh', H5159): More than just "property," nachălâh (H5159) carries deep theological significance, referring to an ancestral possession, a heritage, or a portion received by lot. For Israel, the land was their sacred inheritance from God, a tangible expression of His covenant faithfulness and their identity as His chosen people. It was a gift to be stewarded, representing their permanent dwelling and the place where God's presence would reside among them.
Bethhoron (Hebrew, Bêyth Chôwrôwn', H1032): This geographical name (H1032), meaning "house of hollowness," refers to a strategic location in Palestine. Its inclusion as a border marker highlights the use of prominent and recognizable landmarks to define tribal territories. The specific mention of "Bethhoron the upper" (H5945, ʻelyôwn', meaning "upper" or "higher") distinguishes it from its lower counterpart, emphasizing the precise geographical knowledge and detail employed in the land division.

Verse Breakdown

"And the border of the children of Ephraim according to their families was [thus]:" This opening clause establishes the specific subject of the verse: the boundary lines designated for the tribe of Ephraim. The phrase "according to their families" is crucial, underscoring the meticulous nature of the division. It indicates that the land was allocated not merely to the tribe as a whole, but was further subdivided among its constituent clans and households. This detail highlights God's comprehensive care and the orderly administration of His promises, ensuring that every household had a stake in the Promised Land.
"even the border of their inheritance on the east side was Atarothaddar," This segment specifies the direction of the border being described – the eastern side – and names the initial landmark. Atarothaddar (H5853, _ʻAṭrôwth _ʼAddâr'__, meaning "crowns of Addar") was a significant geographical point, likely a town or prominent feature, serving as a clear and identifiable marker for the beginning of Ephraim's eastern boundary. Its inclusion emphasizes the precise, verifiable nature of these ancient land divisions.
"unto Bethhoron the upper;" This concludes the description of the eastern border segment, identifying Bethhoron the upper as the terminal point. Bethhoron refers to a strategically important pass and a pair of towns (upper and lower) that controlled a vital east-west route. "The upper" (H5945) distinguishes it from "Bethhoron the nether" mentioned in Joshua 16:3, indicating two distinct settlements along this important thoroughfare. Its inclusion as a border marker highlights its strategic importance and its role in defining clear, defensible tribal lines.

Literary Devices

The primary literary device at play in Joshua 16:5, and indeed throughout the land division chapters, is Topography and Geographical Detail. The meticulous listing of specific place names (Atarothaddar, Bethhoron the upper) serves to ground the narrative in a tangible, verifiable reality, emphasizing the historical accuracy and divine fulfillment of the promises. This detailed geographical enumeration functions as a Fulfillment Narrative, demonstrating that God's word is not vague but precise, bringing His covenant promises to fruition down to the very boundaries of the land. The repetition of terms like "border" and "inheritance" across these chapters also creates a sense of Emphasis, reinforcing the significance of the land as a divine gift and a permanent possession. Furthermore, the use of Merism can be observed in the listing of specific start and end points of the border (Atarothaddar to Bethhoron the upper), which serves to define the entirety of that segment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Joshua 16:5, with its precise geographical details, serves as a powerful testament to God's unwavering faithfulness and His meticulous attention to detail in fulfilling His covenant promises. The division of the land was not a chaotic scramble but an orderly, divinely orchestrated process, reflecting God's character as a God of order and justice. This physical inheritance in Canaan foreshadows the spiritual inheritance believers receive in Christ, an inheritance that is eternal and incorruptible. Just as Ephraim's borders were clearly defined, so too are the boundaries of our spiritual inheritance and calling, providing security and purpose within God's sovereign plan. The land was a tangible sign of God's presence and provision, reminding Israel that their identity and security were rooted in His covenant.

REFLECTION AND APPLICATION

While Joshua 16:5 details ancient land divisions, its underlying principles offer profound contemporary relevance for believers. It reminds us that God is a God of meticulous detail and unwavering faithfulness, fulfilling His promises not vaguely, but with precision. Just as Ephraim received a tangible, specific inheritance, believers today have an immeasurable spiritual inheritance in Christ, a reality that is far more enduring and glorious than any earthly possession. This verse encourages us to trust in God's perfect plan for our lives, knowing that He has designated a "place" and a "purpose" for each of us within His kingdom. Understanding our spiritual "borders" – our unique callings, gifts, and spheres of influence – helps us to live with intentionality and contentment, avoiding the temptation to trespass into areas not divinely appointed for us. It also underscores the importance of order and clear boundaries in our personal lives, relationships, and communities, reflecting God's own character and promoting peace and flourishing.

Questions for Reflection

How does the meticulous detail of the land division in Joshua 16:5 speak to God's character and His faithfulness in fulfilling His promises in your own life?
In what ways can understanding our "spiritual inheritance" in Christ provide a sense of security and purpose, similar to how the land inheritance provided security for Ephraim?
What "borders" or boundaries (spiritual, relational, personal) has God established for you, and how can respecting them lead to greater peace and fruitfulness in your walk with Him?

FAQ

Why is so much detail given to land boundaries in Joshua?

Answer: The extensive detail given to land boundaries in the book of Joshua, as exemplified in Joshua 16:5, serves several crucial purposes. Firstly, it provides irrefutable evidence of God's faithfulness in fulfilling His ancient covenant promises to Abraham and his descendants, specifically the promise of a land (Genesis 12:7). The meticulous demarcation demonstrates that God's word is precise and trustworthy, not vague or arbitrary. Secondly, it establishes legal and historical legitimacy for each tribe's possession, preventing future disputes over territory and ensuring an orderly society. This reflects God's character as a God of order, not chaos. Finally, the land was central to Israel's identity as God's chosen people; it was their "inheritance" (nachalah), a tangible sign of their unique relationship with Yahweh and the place where His presence would dwell among them.

What is the significance of Atarothaddar and Bethhoron the upper as border markers?

Answer: Atarothaddar and Bethhoron the upper are significant as border markers because they were recognizable, fixed geographical points in ancient Canaan, crucial for defining tribal boundaries with precision. Atarothaddar, likely a prominent town or landmark, served as a clear starting point for Ephraim's eastern border. Bethhoron the upper, part of a pair of towns (along with Bethhoron the nether, mentioned in Joshua 16:3), was strategically important. These towns controlled a vital pass connecting the coastal plain to the central highlands, making them unmistakable landmarks. Their inclusion highlights the practical and strategic considerations involved in the land division, ensuring that the boundaries were not arbitrary but based on identifiable and often militarily significant features, thereby creating clear and defensible tribal territories for each family and clan.

CHRIST-CENTERED FULFILLMENT

The meticulous division of the land among the tribes, as seen in Joshua 16:5, finds its ultimate and profound fulfillment in Jesus Christ. The earthly inheritance of Ephraim, a physical land with defined borders, serves as a type or shadow of the spiritual inheritance that believers receive through Christ. Just as the land was a gracious gift from God to His people Israel, so too is our salvation and all its accompanying blessings a divine gift from God in Christ, an "inheritance that is imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4). Jesus is not merely the one who leads us to an earthly promised land, but He is our true and eternal inheritance, the very "chosen portion" of our souls (Psalm 16:5). Through His atoning work on the cross, we are brought into God's family, receiving "every spiritual blessing in the heavenly places in Christ" (Ephesians 1:3). The "borders" of our spiritual inheritance are now defined by our identity in Him, granting us access to God's presence, eternal life, and a secure future, far surpassing any earthly territory. He is the ultimate fulfillment of God's covenant promises, establishing a new and eternal kingdom where believers are co-heirs with Him (Romans 8:17) and citizens of a heavenly city (Hebrews 11:16).

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Commentary on Joshua 16 verses 5–10

5 ¶ And the border of the children of Ephraim according to their families was thus: even the border of their inheritance on the east side was Atarothaddar, unto Bethhoron the upper;

6 And the border went out toward the sea to Michmethah on the north side; and the border went about eastward unto Taanathshiloh, and passed by it on the east to Janohah;

7 And it went down from Janohah to Ataroth, and to Naarath, and came to Jericho, and went out at Jordan.

8 The border went out from Tappuah westward unto the river Kanah; and the goings out thereof were at the sea. This is the inheritance of the tribe of the children of Ephraim by their families.

9 And the separate cities for the children of Ephraim were among the inheritance of the children of Manasseh, all the cities with their villages.

10 And they drave not out the Canaanites that dwelt in Gezer: but the Canaanites dwell among the Ephraimites unto this day, and serve under tribute.

Here, 1. The border of the lot of Ephraim is set down, by which it was divided on the south from Benjamin and Dan, who lay between it and Judah, and on the north from Manasseh; for east and west it reached from Jordan to the great sea. The learned, who aim to be exact in drawing the line according to the directions here, find themselves very much at a loss, the description being short and intricate. The report of those who in these latter ages have travelled those countries will not serve to clear the difficulties, so vastly unlike is it now to what it was then; not only cities have been so destroyed as that no mark nor footstep of them remains, but brooks are dried up, rivers alter their courses, and even the mountain falling cometh to nought, and the rock is removed out of his place, Job 14:18. Unless I could hope to solve the doubts that arise upon this draught of the border of Ephraim, it is to no purpose to mention them: no doubt it was then perfectly understood, so as that the first intention of recording it was effectually answered, which was to notify the ancient landmarks, which posterity must by no means remove. 2. Some separate cities are spoken of, that lay not within these borders, at least not if the line was drawn direct, but lay within the lot of Manasseh (Jos 16:9), which might better be read, and there were separate cities for the children of Ephraim among the inheritance of the children of Manasseh, because it proved that Manasseh could spare them, and Ephraim had need of them, and it might be hoped that no inconvenience would arise from this mixture of these two tribes together, who were both the sons of Joseph, and should love as brethren. And by this it appears that though, when the tribes were numbered in the plains of Moab, Manasseh had got the start of Ephraim in number, for Manasseh was then 52,000, and Ephraim but 32,000 (Num 26:34, Num 26:37), yet by the time they were well settled in Canaan the hands were crossed again, and the blessing of Moses was verified, Deu 33:17, They are the ten thousands of Ephraim and they are the thousands of Manasseh. Families and kingdoms are diminished and increased, increased and diminished again, as God pleases. 3. A brand is put upon the Ephraimites, that they did not drive out the Canaanites from Gezer (Jos 16:10), either through carelessness or cowardice, either for want of faith in the promise of God, that he would give them success if they would make a vigorous effort, or for want of zeal for the command of God, which obliged them utterly to drive out the Canaanites, and to make no peace with them. And, though they hoped to satisfy the law by putting them under tribute, yet (as Calvin thinks) this made the matter worse, for it shows that they spared them out of covetousness, that they might be profited by their labours, and by dealing with them for their tribute they were in danger of being infected with their idolatry; yet some think that, when they brought them under tribute, they obliged them to renounce their idols, and to observe the seven precepts of the sons of Noah; and I should think so, but that we find in the sequel of the story that the Israelites were so far from restraining idolatry in others that they soon fell into it themselves. Many famous places were within this lot of the tribe of Ephraim, though not mentioned here. In it were Ramah, Samuel's city (called in the New Testament Arimathea, of which Joseph was, that took care of our Saviour's burial), and Shiloh, where the tabernacle was first set up. Tirzah also, the royal city of Jeroboam and his successors, and Deborah's palm-tree, under which she judged Israel, were in this tribe. Samaria, built by Omri after the burning of the royal palace of Tirzah, was in this tribe, and was long the royal city of the kingdom of the ten tribes; not far from it were Shechem, and the mountains Ebal and Gerizim, and Sychar, near which was Jacob's well, where Christ talked with the woman of Samaria. We read much of Mount Ephraim in the story of the Judges, and of a city called Ephraim, it is probable in this tribe, to which Christ retired, Joh 11:54. The whole kingdom of the ten tribes is often, in the prophets, especially in Hosea, called Ephraim.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–10. 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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