Joshua 13-14 - Land Still Unpossessed and Caleb's Inheritance

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Joshua 13-14 marks a major turn in the book. The great campaign narratives recede, and the distribution of inheritance comes to the foreground. Yet the transition is not triumphalist. The Lord tells Joshua, now old and advanced in years, that much land still remains to be inherited. Promise has been truly fulfilled, but possession is not yet complete. The text therefore joins confidence and sobriety, gift and unfinished responsibility.

These chapters also preserve several themes that are central to Orthodox reading. The Levites receive no landed inheritance because the Lord Himself is their inheritance. The eastern allotments remind Israel that Moses’s work remains part of the one story. Then Caleb, after decades of fidelity, asks not for comfort but for Hebron, the mountain where the Anakim still remain. He becomes an image of persevering obedience, strong faith in old age, and the soul that still desires difficult holiness rather than easy security.

Historical and Scriptural Context

The Scripture below is Brenton’s Septuagint, with headings following NKJV chapter and verse numbering. The NKJV translates the Masoretic Hebrew tradition, represented by the medieval Aleppo and Leningrad codices; Brenton’s Greek base is primarily the fourth-century Codex Vaticanus. Leonard Greenspoon’s NETS introduction distinguishes that witness from the wider Greek tradition and warns that both differing Hebrew sources and the translator’s interpretive activity may explain variations. Specific origins are less certain than the readings themselves. The Greek tradition is not uniform, and the variants discussed here should not be assigned to the Dead Sea Scrolls without evidence from the relevant surviving passage.¹

Joshua 13 follows the conquest summaries of chapters 11-12. The land has ceased from broad war, but the book is careful not to present this as total historical completion. Philistine and Sidonian territory still lies ahead. Pockets of unconquered peoples remain. Theologically, that matters. Israel truly possesses the promise, yet must continue walking in covenant obedience to inhabit it fully.

Joshua 14 opens the western allotment process under Joshua and Eleazar the priest. The use of lots underlines that inheritance is distributed by divine ordering, not by tribal self-assertion. Then Caleb appears, linking the present moment back to Numbers 13-14. He is a survivor of the spying generation, and his reward comes through long obedience. The contrast with unfinished land makes his request especially searching: promise is received through continued obedience, not through complacency after earlier victories.

Geographical Significance ⛰️

• Philistine territory and the Sidonian north show that important coastal and northern zones remain outside present possession.
• Lebanon and Hermon mark the unfinished northern horizon of the promise.
• The Transjordan keeps the memory of Reuben, Gad, and half-Manasseh tied to Moses’s earlier victories.
• Gilgal / Galgala remains a place of covenant memory, where Caleb comes to Joshua.
• Hebron / Chebron is Caleb’s requested inheritance, associated with patriarchal memory and with the Anakim.

The Characters 👥

• The Lord: the one who both grants inheritance and names what still remains unfinished.
• Joshua: aged leader who must now oversee distribution rather than only conquest.
• Eleazar the priest: priestly partner in the allocation of the land.
• Caleb / Chaleb: faithful spy and model of perseverance.
• The Levites: tribe without landed allotment because God is their portion.
• Reuben, Gad, and half-Manasseh: tribes whose eastern inheritance is recalled and affirmed.
• The Anakim: lingering symbols of fear, now faced by Caleb without hesitation.

Light from the Word 🕯️

Joshua 13:1-7 - Old Joshua and the land still remaining

¹ And Joshua was old and very advanced in years; and the Lord said to Joshua, Thou art advanced in years, and there is much land left to inherit. ² And this is the land that is left: the borders of the Phylistines, the Gesirite, and the Chananite, ³ from the wilderness before Egypt, as far as the borders of Accaron on the left of the Chananites the land is reckoned to the five principalities of the Phylistines, to the inhabitant of Gaza, and of Azotus, and of Ascalon, and of Geth, and of Accaron, and to the Evite; ⁴ from Thæman even to all the land of Chanaan before Gaza, and the Sidonians as far as Aphec, as far as the borders of the Amorites. ⁵ And all the land of Galiath of the Phylistines, and all Libanus eastward from Galgal, under the mountain Aermon as far as the entering in of Emath; ⁶ every one that inhabits the hill country from Libanus as far as Masereth Memphomaim. All the Sidonians, I will destroy them from before Israel; but do thou give them by inheritance to Israel, as I charged thee.

⁷ And now divide this land by lot to the nine tribes, and to the half tribe of Manasse. Literal sense. The text refuses a simplistic idea of completion. Joshua is old, the Lord has indeed given much, and yet much still remains. The command is striking: Joshua must divide by lot even territory not yet fully occupied. Promise precedes total visible possession.

Literal-sense observation. The phrase “there is much land left to inherit” is one of the chapter’s governing statements. It keeps the reader from confusing genuine victory with exhaustive completion. The inheritance is certain because God has assigned it, even where occupation remains unfinished.

Christological and typological reading. The Christian life has this same shape. In Christ the inheritance is truly given, yet believers must still “possess” what has been granted through obedience, purification, prayer, and endurance. The Church lives from fulfilled promise while still pressing into deeper appropriation of grace.

Joshua 13:8-14 - Eastern inheritance recalled and Levi’s portion declared

Before the reading: Levi’s inheritance. Brenton 13:14 names “the Lord God of Israel” as Levi’s inheritance, where the Masoretic Hebrew and NKJV speak of the sacrifices made by fire; the NKJV states that the Lord Himself is their inheritance at 13:33. Brenton’s Greek form places that confession here and has no 13:33, ending the chapter at verse 32; NETS confirms the shorter ending. Holmes calls 13:33 a duplicate of 13:14, which suggests expansion or redistribution of the Levitical notice rather than two opposed doctrines.² That older observation does not establish why the sacrifices wording differs in verse 14 or identify every Greek manuscript carrying the shorter form. Both texts preserve Levi’s special calling, while the displayed Greek makes God as portion especially immediate.

⁸ From Jordan to the great sea westward thou shalt give it them: the great sea shall be the boundary. But to the two tribes and to the half tribe of Manasse, to Ruben and to Gad Moses gave an inheritance beyond Jordan: Moses the servant of the Lord gave it to them eastward, ⁹ from Aroer, which is on the bank of the brook of Arnon, and the city in the midst of the valley, and all Misor from Mædaban. ¹⁰ All the cities of Seon king of the Amorites, who reigned from Esebon to the coasts of the children of Ammon; ¹¹ and the region of Galaad, and the borders of the Gesirites and the Machatites, the whole mount of Aermon, and all the land of Basan to Acha. ¹² All the kingdom of Og in the region of Basan, who reigned in Astaroth and in Edrain: he was left of the giants; and Moses smote him, and destroyed him. ¹³ But the children of Israel destroyed not the Gesirite and the Machatite and the Chananite; and the king of the Gesiri and the Machatite dwelt among the children of Israel until this day.

¹⁴ Only no inheritance was given to the tribe of Levi: the Lord God of Israel, he is their inheritance, as the Lord said to them; and this is the division which Moses made to the children of Israel in Araboth Moab, on the other side of Jordan, by Jericho. Literal sense. The chapter reaffirms Moses’s eastern allotments while also noting unfinished business. Certain peoples remain among Israel. Then the Levites are singled out: they receive no territorial estate because the Lord Himself is their inheritance.

LXX insight. Brenton places “the Lord God of Israel, he is their inheritance” here, making God Himself the center of the eastern allotments. Numbers 18:20 and Deuteronomy 10:9 provide its scriptural foundation; Psalm 16:5-6 (LXX 15:5-6) turns the same confession into prayer. The Levites are a real tribe with a real provision, but their portion asks every Christian what could count as wealth if communion with God were missing.

Christological and typological reading. In Christ all the faithful learn to say with the Psalmist that the Lord is their portion. St Jerome’s Letter 52.5 applies the Levitical portion to the integrity of clerical service: a minister must belong to the Lord rather than use the altar to acquire another portion.³ Clergy and monastics may embody this especially, but the principle belongs to the whole Church. The only inheritance that cannot be lost is God Himself.

Joshua 13:15-23 - Reuben’s allotment and the end of Balaam

¹⁵ And Moses gave the land to the tribe of Ruben according to their families. ¹⁶ And their borders were from Aroer, which is opposite the brook of Arnon, and theirs is the city that is in the valley of Arnon; and all Misor, ¹⁷ to Esebon, and all the cities in Misor, and Dæbon, and Bæmon-Baal, and the house of Meelboth; ¹⁸ and Basan, and Bakedmoth, and Mæphaad, ¹⁹ and Kariathaim, and Sebama, and Serada, and Sion in mount Enab; ²⁰ and Bæthphogor, and Asedoth Phasga, and Bætthasinoth, ²¹ and all the cities of Misor, and all the kingdom of Seon king of the Amorites, whom Moses smote, even him and the princes of Madian, and Evi, and Roboc, and Sur, and Ur, and Robe prince of the spoils of Sion, and the inhabitants of Sion.

²² And Balaam the son of Bæor the prophet they slew in the battle.

²³ And the borders of Ruben were—even Jordan was the boundary; this is the inheritance of the children of Ruben according to their families, these were their cities and their villages. Literal sense. Reuben’s allotment is described through boundary points and city names, rooting inheritance in remembered geography. In the midst of the list comes a sharp note: Balaam, who had opposed Israel through counsel and corruption, dies among the enemies.

Literal-sense observation. Balaam’s death in 13:22 interrupts the place names with a moral memory. Numbers 31:8 gives the same death; 2 Peter 2:15 recalls his love of dishonest gain, and Revelation 2:14 recalls his corrupting counsel. A person may have spoken about God and still surrender his gifts to greed. The danger belongs to anyone who treats sacred ability as protection from the need to obey.

Christological and typological reading. The Church learns here that divided allegiance is deadly. It is possible to have true flashes of insight and yet side with corruption. Christ does not call His people merely to say right things, but to follow Him with an undivided heart.

Joshua 13:24-32 - Gad, half-Manasseh, and remembered portions east of the Jordan

Before the reading: why the chapter ends at verse 32. The NKJV adds the Levitical notice at 13:33, stating that the Lord God of Israel is their inheritance; Brenton ends at 13:32 after already giving that confession at 13:14. NETS likewise prints no verse 33 in its Rahlfs-based Greek text. Holmes treats the Hebrew closing verse as a duplicate, but this is an explanation of literary relationship rather than a demonstrated sequence of copying.² The passage below therefore has no omitted ending: it preserves the adopted Greek chapter’s actual close.

²⁴ And Moses gave inheritance to the sons of Gad according to their families. ²⁵ And their borders were Jazer, all the cities of Galaad, and half the land of the children of Ammon to Araba, which is before Arad. ²⁶ And from Esebon to Araboth by Massepha, and Botanim, and Maan to the borders of Dæbon, ²⁷ and Enadom, and Othargai, and Bænthanabra, and Soccotha, and Saphan, and the rest of the kingdom of Seon king of Esebon: and Jordan shall be the boundary as far as part of the sea of Chenereth beyond Jordan eastward. ²⁸ This is the inheritance of the children of Gad according to their families and according to their cities: according to their families they will turn their backs before their enemies, because their cities and their villages were according to their families.

²⁹ And Moses gave to half the tribe of Manasse according to their families. ³⁰ And their borders were from Maan, and all the kingdom of Basan, and all the kingdom of Og king of Basan, and all the villages of Jair, which are in the region of Basan, sixty cities: ³¹ and the half of Galaad, and in Astaroth, and in Edrain, royal cities of Og in the land of Basan, Moses gave to the sons of Machir the sons of Manasse, even to the half-tribe sons of Machir the sons of Manasse, according to their families. ³² These are they whom Moses caused to inherit beyond Jordan in Araboth Moab, beyond Jordan by Jericho eastward. Literal sense. Gad and half-Manasseh receive their places in continuity with Moses’s earlier work. The detailed naming of cities and borders turns memory into durable structure. Inheritance is not vague blessing. It has form, limits, neighborhoods, obligations, and history.

Literal-sense observation. The recurring cities, villages, and families give inheritance a lived form. God’s gifts arrive among neighbors and obligations, not only as inward consolation. The distinct eastern portions remain part of one people, a useful preparation for the Christian confession of varied ministries within one body in 1 Corinthians 12:4-7.

Christological and typological reading. One Lord gives different portions to one people. In the Church this becomes a fruitful way to speak about different ministries and distinct paths of sanctification without envy. Not every saint is asked to serve in the same place or manner, but all belong to the same inheritance under Christ.

Joshua 14:1-5 - Eleazar, Joshua, and the lots of the land

¹ And these are they of the children of Israel that received their inheritance in the land of Chanaan, to whom Eleazar the priest, and Joshua the son of Naue, and the heads of the families of the tribes of the children of Israel, gave inheritance. ² They inherited according to their lots, as the Lord commanded by the hand of Joshua to the nine tribes and the half tribe, on the other side of Jordan. ³ But to the Levites he gave no inheritance among them. ⁴ For the sons of Joseph were two tribes, Manasse and Ephraim; and there was none inheritance in the land given to the Levites, only cities to dwell in, and their suburbs separated for the cattle, and their cattle. ⁵ As the Lord commanded Moses, so did the children of Israel; and they divided the land. Literal sense. The western distribution of the land is a priestly and tribal act done under divine command. Joshua does not act alone. Eleazar and the heads of the tribes stand with him. The inheritance is distributed by lot, and the Levites receive cities rather than a tribal territory.

Literal-sense observation. Eleazar, Joshua, and the family heads receive responsibility together, and the lots are cast under the Lord’s command. Acts 1:17, 25-26 uses lot-and-portion language for apostolic service. The Christian parallel concerns a calling received before God, not permission to substitute randomness for prayer, counsel, and responsible judgment.

Christological and typological reading. Under Christ, inheritance is no longer parceled by tribal geography, yet the principle of received vocation remains. The Lord appoints places of service, forms of obedience, and measures of stewardship. To receive one’s portion thankfully is already an act of worship.

Joshua 14:6-15 - Caleb asks for Hebron and follows the Lord wholly

Before the reading: Caleb’s fidelity and Hebron’s name. Brenton 14:8 says “I applied myself to follow the Lord,” where the NKJV renders the Masoretic Hebrew “I wholly followed the LORD”; Greenspoon discusses the related expression at 14:9 and explains his choice of “apply oneself to” for the Greek idiom.⁴ This is a translation-shape difference that brings sustained commitment into view, not a contrast between imperfect and perfect obedience. At 14:15 Brenton calls Hebron “the city Argob” and “the metropolis of the Enakim,” while the NKJV has Kirjath Arba and identifies Arba as the greatest man among the Anakim. Holmes discusses the Greek “mother-city” reading, but the exact origin of Argob and the difference between city and personal description remain uncertain in these sources.⁵ Both witnesses place Caleb before the old terror of the Anakim; the displayed Greek names its chief city, making his request for this mountain unmistakably costly.

⁶ And the children of Juda came to Joshua in Galgal, and Chaleb the son of Jephone the Kenezite said to him, Thou knowest the word that the Lord spoke to Moses the man of God concerning me and thee in Cades Barne. ⁷ For I was forty years old when Moses the servant of God sent me out of Cades Barne to spy out the land; and I returned him an answer according to his mind. ⁸ My brethren that went up with me turned away the heart of the people, but I applied myself to follow the Lord my God. ⁹ And Moses sware on that day, saying, The land on which thou art gone up, it shall be thy inheritance and thy children’s for ever, because thou hast applied thyself to follow the Lord our God. ¹⁰ And now the Lord has kept me alive as he said: this is the forty-fifth year since the Lord spoke that word to Moses; and Israel journeyed in the wilderness; and now, behold, I am this day eighty-five years old. ¹¹ I am still strong this day, as when the Lord sent me: just so strong am I now to go out and to come in for war. ¹² And now I ask of thee this mountain, as the Lord said in that day; for thou heardest this word on that day; and now the Enakim are there, cities great and strong: if then the Lord should be with me, I will utterly destroy them, as the Lord said to me.

¹³ And Joshua blessed him, and gave Chebron to Chaleb the son of Jephone the son of Kenez for an inheritance. ¹⁴ Therefore Chebron became the inheritance of Chaleb the son of Jephone the Kenezite until this day, because he followed the commandment of the Lord God of Israel. ¹⁵ And the name of Chebron before was the city Argob, it is the metropolis of the Enakim: and the land rested from war. Literal sense. Caleb recalls the spy mission, contrasts his faith with the fear of the others, and asks for the very mountain where the Anakim remain. At eighty-five he does not request retirement, comfort, or symbolic honor. He asks for the hard place promised by God and receives Hebron.

LXX insight. The repeated phrase “I applied myself to follow the Lord” gives the passage its heartbeat. Caleb’s inheritance is not a random prize. It is the fruit of persevering fidelity across decades of waiting. The Greek idiom makes the reader hear an obedience kept in motion, while the NKJV’s “wholly followed” names its undivided character. Numbers 14:24 and Deuteronomy 1:36 locate that fidelity in the earlier promise; Sirach 46:7-10 remembers Caleb’s courage and strength into old age.

Christological and typological reading. Caleb becomes a figure of the saint who still wants the mountain. In Christ, maturity does not end in self-protection but in deeper courage. The old fears that once intimidated the spies no longer rule him. He asks for Hebron because he trusts the Lord’s promise more than he fears the giants.

Perseverance across the years. Caleb is not only brave; he is constant. Numbers 32:12 calls him the Kenezite, and Genesis 15:19 names the Kenizzites among the peoples of the land; an incorporation of his family into Judah is possible, but those names alone do not prove its history. What the present passage does establish is his faithful place among the people of promise. Hebron’s memory reaches back to Abraham’s purchase at Machpelah in Genesis 23:1-20, and Caleb asks to inhabit that promise through present obedience.

The Church’s Voice in Worship 📖

Joshua 13-14 has no appointed reading of its own verses in the current verse-addressed Coptic lectionary. In the First Hour of the Agpeya and the Veil prayer, the Church prays Psalm 16 (LXX 15), confessing the Lord as the portion of the psalmist’s inheritance.⁶ Read alongside Levi, this prayer searches possessiveness: can the gift of God become so important that the Giver is forgotten?

At the First Hour of Great Thursday, Acts 1:15-20 is read, recalling Judas’s vacated ministry.⁷ This is a related reading, not an appointment of Joshua; the fuller selection of Matthias in Acts 1:15-26 supplies the scriptural lot-and-portion connection. Caleb’s steadfastness, meanwhile, gives worship an ordinary consequence: a faithful elder can still pray, intercede, counsel, and receive a difficult obedience rather than live only on memories of former zeal.

Gems from the Fathers 💎

St Jerome writes to the clergyman Nepotian in Letter 52.5 and interprets κλῆρος, “lot” or “inheritance,” in relation to the Lord’s portion. His teaching directly recalls the priest and Levite: the Lord is their inheritance, and their provision serves the altar. He is warning a minister against using sacred service to pursue property and importance, not asking the poor to despise their need for daily provision.

“Now, he who in his own person is the Lord’s portion, or has the Lord for his portion, must so bear himself as to possess the Lord and to be possessed by Him.”³

For clergy and monastics, the warning touches the integrity of a received vocation. For every Christian, it asks whether our possessions are held in communion with God or have quietly become a competing portion.

Iconography and Visual Teaching 🖼️

Caleb’s mountain and the land still unpossessed form a visual contrast between a gift received and a gift courageously inhabited. A map can orient these places, but it cannot portray the fidelity that makes Caleb’s request fruitful. The chapter names that fidelity through his lifelong following of the Lord.

Spiritual Fruit 🍇

1. Old age does not cancel calling. Caleb is not spiritually retired. He remembers the promise and asks for the mountain. This is not vanity; it is persevering faith. The Church needs elders who do not merely preserve memories of former zeal, but still desire obedience now. Aging faithfully means letting decades of grace become courage, patience, intercession, counsel, and quiet strength for the next generation.

2. Unfinished obedience should not be hidden under gratitude language. The land is given, yet much remains to be possessed. This is a precise diagnosis of many Christian lives. We are thankful, active, and visibly religious, but certain territories remain untouched: anger at home, entertainment habits, resentment, fear of generosity, control, distracted prayer. Gratitude must not become a cover for refusing the next act of repentance.

3. The Levites teach that God Himself is inheritance. Some receive mapped land; Levi receives the Lord. This is not deprivation but a higher sign. Every Christian needs this correction. We may ask God for stability, health, opportunity, family peace, or ministry fruit, but the deepest inheritance is God Himself. If we receive everything except communion with Him, we have not entered the promise.

4. Caleb’s patience exposes entitlement. He waits through wilderness years, judgment, delay, and the failure of others, yet he does not become bitter. Many souls lose peace not because God forgot them, but because waiting curdled into accusation. Caleb teaches long obedience without theatrical resentment. A practical question: where has waiting made me harder instead of humbler?

5. Ask for the mountain, but ask as a servant. Caleb’s courage is not self-display. He asks in continuity with the Lord’s word. Christian boldness is not demanding whatever we imagine; it is daring to obey what God has actually promised. Pray boldly, but let Scripture, confession, and counsel purify what you call boldness.

Summary Table

Text	Literal focus	Spiritual and Christological reading
Joshua 13:1-7	Much land still remains; divide it by lot	Promise is real, yet appropriation continues in obedience
Joshua 13:8-14	Eastern inheritance recalled; Levi has no land	God Himself is the enduring portion of His people
Joshua 13:15-23	Reuben’s allotment; Balaam slain	Knowledge without obedience leads to ruin
Joshua 13:24-32	Gad and half-Manasseh receive remembered portions	One people, varied callings, one inheritance under God
Joshua 14:1-5	Inheritance distributed by lot under Eleazar and Joshua	Vocation is received from God, not seized autonomously
Joshua 14:6-15	Caleb asks for Hebron and follows wholly	Persevering faith seeks difficult holiness and receives promised rest

Closing Meditation

These chapters are wise because they refuse two opposite errors. They do not deny what God has already done, and they do not pretend that nothing remains unfinished. Much land has been given. Much land remains. Moses has truly granted portions. Joshua must still distribute more. The Levites have no earthly estate, yet possess the highest inheritance. Caleb is old, yet asks for the mountain. In all this the Church hears a durable pattern for the Christian life: receive gratefully, persevere patiently, do not envy another’s portion, and never stop desiring the land God has promised.

Teaching Notes

Whole-study teaching helps:

• This guide works especially well for teaching the difference between fulfilled promise and unfinished appropriation.
• Do not let the allotment lists become spiritually invisible. They are shaping the theology of inheritance.
• Caleb should be taught not as a generic achiever, but as a faithful witness across decades.
• The Levites’ portion is a major pastoral opening for speaking about God as our true wealth.
• If time is short, linger on Joshua 13:1, 13:14, and 14:8-12.

Joshua 13:1-7 - Old Joshua and the land still remaining

• Ask: What unfinished obedience are you most tempted to hide behind gratitude for what God has already done?

• Emphasize: incompleteness is not proof of failure. God can truly give while still summoning further obedience.

• Watch for: teaching the chapter as though Joshua’s age means mere decline or irrelevance.

• Show: Locate Hebron when contrasting Caleb’s request for the mountain with the land still unpossessed.

Joshua 13:8-14 - Eastern inheritance recalled and Levi’s portion declared

• Ask: What changes in your understanding of wealth when the Lord Himself is named as inheritance?
• Emphasize: spiritual maturity is measured not only by what one owns, but by whom one belongs to.
• Watch for: flattening the Levites into a simple metaphor and forgetting the historical structure of Israel’s worship.

Joshua 13:15-23 - Reuben’s allotment and the end of Balaam

• Ask: How can a real spiritual gift be damaged by the kind of divided allegiance remembered in Balaam?
• Emphasize: covenant belonging is moral and spiritual, not merely verbal.
• Watch for: turning Balaam into a side note. The text wants him remembered as a warning.

Joshua 13:24-32 - Gad, half-Manasseh, and remembered portions east of the Jordan

• Ask: How do concrete places, families, and obligations keep inheritance from becoming vague religious comfort?
• Emphasize: diversity of portion need not mean division of covenant identity.
• Watch for: treating the geography as meaningless filler. The concreteness is part of the theology.

Joshua 14:1-5 - Eleazar, Joshua, and the lots of the land

• Ask: What is the difference between receiving a vocation and using a sacred role to claim importance?
• Emphasize: God’s people receive their portion rather than inventing it.
• Watch for: speaking of divine lots as mere superstition or arbitrary fate.

Joshua 14:6-15 - Caleb asks for Hebron and follows the Lord wholly

• Ask: Which phrase in Caleb’s request distinguishes servant-like boldness from entitlement?
• Emphasize: perseverance over decades is one of Scripture’s clearest signs of holiness.
• Watch for: turning Caleb into a mere motivational example detached from covenant fidelity and divine promise.

Glossary

• Inheritance: covenant portion received from God, historically as land and spiritually as life with Him.
• Lot: divinely ordered means of distribution, not mere blind chance.
• Transjordan: territory east of the Jordan given earlier to Reuben, Gad, and half-Manasseh.
• Levites: priestly tribe without a normal territorial allotment because the Lord is their inheritance.
• Hebron / Chebron: Caleb’s inheritance, long associated with patriarchal memory and with the Anakim.
• Caleb / Chaleb: faithful spy whose steadfastness becomes a model of persevering obedience.

Sources

Embedded Scripture is from Brenton’s English Septuagint (LXX).

1. Scripture: Brenton Septuagint, Joshua 13-14; NKJV comparisons and the cross-references cited above, including Sirach 46:7-10 in Brenton.
2. Greenspoon, NETS, introduction pp. 174–176 and Joshua 13-14, pp. 184–186.
3. Holmes, Joshua, pp. 56–59, with the limits of his proposed textual explanations preserved.
4. St Jerome, Letter 52.5, to Nepotian.
5. Agpeya, First Hour and Veil prayer; Coptic Reader, Great Thursday First Hour.

Footnotes

1. Leonard J. Greenspoon, NETS, “Iesous: To the Reader,” pp. 174–176, especially p. 175 on differing Hebrew sources and interpretive translation; official text. ↩

2. Holmes, Joshua, pp. 56–58, notes on 13:14 and 13:33; NETS, Joshua 13:14 and the chapter ending, p. 185; Holmes and NETS. ↩ ↩²

3. St Jerome, Letter 52.5, to Nepotian, W. H. Fremantle and collaborators translation, NPNF2 6; direct letter text. ↩ ↩²

4. Greenspoon, NETS, “Iesous: To the Reader,” p. 175, on the Greek expression in 14:9; Joshua 14:8-9, p. 185; official text. ↩

5. Holmes, Joshua, p. 59, note on 14:15, “mother city”; NETS, Joshua 14:15, p. 186; Holmes and NETS. ↩

6. Agpeya, First Hour and Veil prayer, Psalm 16 (LXX 15); First Hour and Veil. ↩

7. Coptic Reader, Holy Pascha > Great Thursday Day > First Hour, Acts 1:15-20. ↩