1 וַיְהִיH1961 הַגּוֹרָלH1486 לְמַטֵּהH4294 מְנַשֶּׁהH4519 כִּיH3588 הוּאH1931 בְּכוֹרH1060 יוֹסֵףH3130 לְמָכִירH4353 בְּכוֹרH1060 מְנַשֶּׁהH4519 אֲבִיH1 הַגִּלְעָדH1568 כִּיH3588 הוּאH1931 הָיָהH1961 אִישׁH376 מִלְחָמָהH4421 וַֽיְהִיH1961 לוֹH0 הַגִּלְעָדH1568 וְהַבָּשָֽׁןH1316
2 וַיְהִיH1961 לִבְנֵיH1121 מְנַשֶּׁהH4519 הַנּוֹתָרִיםH3498 לְמִשְׁפְּחֹתָםH4940 לִבְנֵיH1121 אֲבִיעֶזֶרH44 וְלִבְנֵיH1121 חֵלֶקH2507 וְלִבְנֵיH1121 אַשְׂרִיאֵלH844 וְלִבְנֵיH1121 שֶׁכֶםH7928 וְלִבְנֵיH1121 חֵפֶרH2660 וְלִבְנֵיH1121 שְׁמִידָעH8061 אֵלֶּהH428 בְּנֵיH1121 מְנַשֶּׁהH4519 בֶּןH1121 יוֹסֵףH3130 הַזְּכָרִיםH2145 לְמִשְׁפְּחֹתָֽםH4940
3 וְלִצְלָפְחָדH6765 בֶּןH1121 חֵפֶרH2660 בֶּןH1121 גִּלְעָדH1568 בֶּןH1121 מָכִירH4353 בֶּןH1121 מְנַשֶּׁהH4519 לֹאH3808 הָיוּH1961 לוֹH0 בָּנִיםH1121 כִּיH3588 אִםH518 בָּנוֹתH1323 וְאֵלֶּהH428 שְׁמוֹתH8034 בְּנֹתָיוH1323 מַחְלָהH4244 וְנֹעָהH5270 חָגְלָהH2295 מִלְכָּהH4435 וְתִרְצָֽהH8656
4 וַתִּקְרַבְנָהH7126 לִפְנֵיH6440 אֶלְעָזָרH499 הַכֹּהֵןH3548 וְלִפְנֵיH6440 יְהוֹשֻׁעַH3091 בִּןH1121 נוּןH5126 וְלִפְנֵיH6440 הַנְּשִׂיאִיםH5387 לֵאמֹרH559 יְהוָהH3068 צִוָּהH6680 אֶתH853 מֹשֶׁהH4872 לָֽתֶתH5414 לָנוּH0 נַחֲלָהH5159 בְּתוֹךְH8432 אַחֵינוּH251 וַיִּתֵּןH5414 לָהֶםH0 אֶלH413 פִּיH6310 יְהוָהH3068 נַֽחֲלָהH5159 בְּתוֹךְH8432 אֲחֵיH251 אֲבִיהֶֽןH1
5 וַיִּפְּלוּH5307 חַבְלֵֽיH2256 מְנַשֶּׁהH4519 עֲשָׂרָהH6235 לְבַדH905 מֵאֶרֶץH776 הַגִּלְעָדH1568 וְהַבָּשָׁןH1316 אֲשֶׁרH834 מֵעֵבֶרH5676 לַיַּרְדֵּֽןH3383
6 כִּיH3588 בְּנוֹתH1323 מְנַשֶּׁהH4519 נָחֲלוּH5157 נַחֲלָהH5159 בְּתוֹךְH8432 בָּנָיוH1121 וְאֶרֶץH776 הַגִּלְעָדH1568 הָיְתָהH1961 לִבְנֵֽיH1121 מְנַשֶּׁהH4519 הַנּֽוֹתָרִֽיםH3498
7 וַיְהִיH1961 גְבוּלH1366 מְנַשֶּׁהH4519 מֵֽאָשֵׁרH836 הַֽמִּכְמְתָתH4366 אֲשֶׁרH834 עַלH5921 פְּנֵיH6440 שְׁכֶםH7927 וְהָלַךְH1980 הַגְּבוּלH1366 אֶלH413 הַיָּמִיןH3225 אֶלH413 יֹשְׁבֵיH3427 עֵיןH0 תַּפּֽוּחַH5887
8 לִמְנַשֶּׁהH4519 הָיְתָהH1961 אֶרֶץH776 תַּפּוּחַH8599 וְתַפּוּחַH8599 אֶלH413 גְּבוּלH1366 מְנַשֶּׁהH4519 לִבְנֵיH1121 אֶפְרָֽיִםH669
9 וְיָרַדH3381 הַגְּבוּלH1366 נַחַלH5158 קָנָהH7071 נֶגְבָּהH5045 לַנַּחַלH5158 עָרִיםH5892 הָאֵלֶּהH428 לְאֶפְרַיִםH669 בְּתוֹךְH8432 עָרֵיH5892 מְנַשֶּׁהH4519 וּגְבוּלH1366 מְנַשֶּׁהH4519 מִצְּפוֹןH6828 לַנַּחַלH5158 וַיְהִיH1961 תֹצְאֹתָיוH8444 הַיָּֽמָּהH3220
10 נֶגְבָּהH5045 לְאֶפְרַיִםH669 וְצָפוֹנָהH6828 לִמְנַשֶּׁהH4519 וַיְהִיH1961 הַיָּםH3220 גְּבוּלוֹH1366 וּבְאָשֵׁרH836 יִפְגְּעוּןH6293 מִצָּפוֹןH6828 וּבְיִשָּׂשכָרH3485 מִמִּזְרָֽחH4217
11 וַיְהִיH1961 לִמְנַשֶּׁהH4519 בְּיִשָּׂשכָרH3485 וּבְאָשֵׁרH836 בֵּיתH0 שְׁאָןH1052 וּבְנוֹתֶיהָH1323 וְיִבְלְעָםH2991 וּבְנוֹתֶיהָH1323 וְֽאֶתH853 יֹשְׁבֵיH3427 דֹארH1756 וּבְנוֹתֶיהָH1323 וְיֹשְׁבֵיH3427 עֵֽיןH0 דֹּרH5874 וּבְנֹתֶיהָH1323 וְיֹשְׁבֵיH3427 תַעְנַךְH8590 וּבְנֹתֶיהָH1323 וְיֹשְׁבֵיH3427 מְגִדּוֹH4023 וּבְנוֹתֶיהָH1323 שְׁלֹשֶׁתH7969 הַנָּֽפֶתH5316
12 וְלֹאH3808 יָכְלוּH3201 בְּנֵיH1121 מְנַשֶּׁהH4519 לְהוֹרִישׁH3423 אֶתH853 הֶֽעָרִיםH5892 הָאֵלֶּהH428 וַיּוֹאֶלH2974 הַֽכְּנַעֲנִיH3669 לָשֶׁבֶתH3427 בָּאָרֶץH776 הַזֹּֽאתH2063
13 וַֽיְהִיH1961 כִּיH3588 חָֽזְקוּH2388 בְּנֵיH1121 יִשְׂרָאֵלH3478 וַיִּתְּנוּH5414 אֶתH853 הַֽכְּנַעֲנִיH3669 לָמַסH4522 וְהוֹרֵשׁH3423 לֹאH3808 הוֹרִישֽׁוֹH3423
14 וַֽיְדַבְּרוּH1696 בְּנֵיH1121 יוֹסֵףH3130 אֶתH854 יְהוֹשֻׁעַH3091 לֵאמֹרH559 מַדּוּעַH4069 נָתַתָּהH5414 לִּיH0 נַחֲלָהH5159 גּוֹרָלH1486 אֶחָדH259 וְחֶבֶלH2256 אֶחָדH259 וַֽאֲנִיH589 עַםH5971 רָבH7227 עַדH5704 אֲשֶׁרH834 עַדH5704 כֹּהH3541 בֵּֽרְכַנִיH1288 יְהוָֽהH3068
15 וַיֹּאמֶרH559 אֲלֵיהֶםH413 יְהוֹשֻׁעַH3091 אִםH518 עַםH5971 רַבH7227 אַתָּהH859 עֲלֵהH5927 לְךָH0 הַיַּעְרָהH3293 וּבֵרֵאתָH1254 לְךָH0 שָׁםH8033 בְּאֶרֶץH776 הַפְּרִזִּיH6522 וְהָֽרְפָאִיםH7497 כִּֽיH3588 אָץH213 לְךָH0 הַרH2022 אֶפְרָֽיִםH669
16 וַיֹּֽאמְרוּH559 בְּנֵיH1121 יוֹסֵףH3130 לֹֽאH3808 יִמָּצֵאH4672 לָנוּH0 הָהָרH2022 וְרֶכֶבH7393 בַּרְזֶלH1270 בְּכָלH3605 הַֽכְּנַעֲנִיH3669 הַיֹּשֵׁבH3427 בְּאֶֽרֶץH776 הָעֵמֶקH6010 לַֽאֲשֶׁרH834 בְּבֵיתH0 שְׁאָןH1052 וּבְנוֹתֶיהָH1323 וְלַֽאֲשֶׁרH834 בְּעֵמֶקH6010 יִזְרְעֶֽאלH3157
17 וַיֹּאמֶרH559 יְהוֹשֻׁעַH3091 אֶלH413 בֵּיתH1004 יוֹסֵףH3130 לְאֶפְרַיִםH669 וְלִמְנַשֶּׁהH4519 לֵאמֹרH559 עַםH5971 רַבH7227 אַתָּהH859 וְכֹחַH3581 גָּדוֹלH1419 לָךְH0 לֹֽאH3808 יִהְיֶהH1961 לְךָH0 גּוֹרָלH1486 אֶחָֽדH259
18 כִּיH3588 הַרH2022 יִֽהְיֶהH1961 לָּךְH0 כִּֽיH3588 יַעַרH3293 הוּאH1931 וּבֵרֵאתוֹH1254 וְהָיָהH1961 לְךָH0 תֹּֽצְאֹתָיוH8444 כִּֽיH3588 תוֹרִישׁH3423 אֶתH853 הַֽכְּנַעֲנִיH3669 כִּיH3588 רֶכֶבH7393 בַּרְזֶלH1270 לוֹH0 כִּיH3588 חָזָקH2389 הֽוּאH1931
Matthew Henry - Complete Commentary 1 Manasseh was itself but one half of the tribe of Joseph, and yet was divided and subdivided. 1. It was divided into two parts, one already settled on the other side Jordan, consisting of those who were the posterity of Machir,
Josh 17:1. This Machir was born to Manasseh in Egypt; there he had signalized himself as a man of war, probably in the contests between the Ephraimites and the men of Gath,
1Chr 7:21. His warlike disposition descended to his posterity, and therefore Moses gave them Gileaxdand Bashan, on the other side Jordan, of which before,
Josh 13:31. It is here said that the lot came to Manasseh,
for he was the first-born of Joseph. Bishop Patrick thinks it should be translated,
though he was the first-born of Joseph, and then the meaning is plain, that the second lot was for Manasseh, because, though he was the first-born, yet Jacob had preferred Ephraim before him. See the names of those heads of the families that settled on the other side Jordan,
1Chr 5:24. 2. That part on this side Jordan as subdivided into ten families,
Josh 17:5. There were six sons of Gilead here named (
Josh 17:2), the same that are recorded
Num 26:30-
Num 26:32, only that he who is there called
Jezeer is here called
Abiezer. Five of these sons had each of them their portion; the sixth, which was Hepher, had his male line cut off in his son Zelophehad, who left daughters only, five in number, of whom we have often read, and these five had each of them a portion; though perhaps, they claiming under Hepher, all their five portions were but equal to one of the portions of the five sons. Or if Hepher had other sons besides Zelophehad, in whom the name of his family was kept up, their posterity married to the daughters of Zelophehad the elder brother, and in their right had these portions assigned them. See
Num 36:12. Here is, (1.) The claim which the daughters of Zelophehad made, grounded upon the command God gave to Moses concerning them,
Josh 17:4. They had themselves, when they were young, pleaded their own cause before Moses, and obtained the grant of an inheritance with their brethren, and now they would not lose the benefit of that grant for want of speaking to Joshua, but seasonably put in their demand themselves, as it should seem, and not their husbands for them. (2.) The assignment of their portions according to their claim. Joshua knew very well what God had ordered in their case, and did not object that they having not served in the wars of Canaan there was no reason why they should share in the possessions of Canaan, but readily
gave them as inheritance among the brethren of their father. And now they reaped the benefit of their own pious zeal and prudent forecast in this matter. Thus those who take care in the wilderness of this world to make sure to themselves a place in the inheritance of the saints in light will certainly have the comfort of it in the other world, while those that neglect it now will lose it for ever.
7 We have here a short account of the lot of this half tribe. It reached from Jordan on the east to the great sea on the west; on the south it lay all along contiguous to Ephraim, but on the north it abutted upon Asher and Issachar. Asher lay north-west, and Issachar north-east, which seems to be the meaning of that (
Josh 17:10), that they (that is, Manasseh and Ephraim, as related to it, both together making the tribe of Joseph) met in Asher on the north and Issachar on the east, for Ephraim itself reached not those tribes. Some things are particularly observed concerning this lot: - 1. That there was great communication between this tribe and that of Ephraim. The city of Tappuah belonged to Ephraim, but the country adjoining to Manasseh (
Josh 17:8); there were likewise many cities of Ephraim that lay within the border of Manasseh (
Josh 17:9), of which before,
Josh 16:9. 2. That Manasseh likewise had cities with their appurtenances in the tribes of Issachar and Asher (
Josh 17:11), God so ordering it, that though every tribe had its peculiar inheritance, which might not be alienated from it, yet they should thus intermix one with another, to keep up mutual acquaintance and correspondence among the tribes, and to give occasion for the doing of good offices one to another, as became those who, though of different tribes, were all one Israel, and were bound to love as brethren. 3. That they suffered the Canaanites to live among them, contrary to the command of God, serving their own ends by conniving at them, for they made them tributaries,
Josh 17:12,
Josh 17:13. The Ephraimites had done the same (
Josh 16:10), and from them perhaps the Manassites learned it, and with their example excused themselves in it. The most remarkable person of this half tribe in after-time was Gideon, whose great actions were done within this lot. He was of the family of Abiezer; Cesarea was in this lot, and Antipatris, famed in the latter ages of the Jewish state.
14 Here, I. The children of Joseph quarrel with their lot; if they had had any just cause to quarrel with it, we have reason to think Joshua would have relieved them, by adding to it, or altering it, which it does not appear he did. It is probable, because Joshua was himself of the tribe of Ephraim, they promised themselves that they should have some particular favour shown them, and should not be confined to the decision of the lot so closely as the other tribes; but Joshua makes them know that in the discharge of his office, as a public person, he had no more regard to his own tribe than to any other, but would administer impartially, without favour or affection, wherein he has left an excellent example to all in public trusts. It was a very competent provision that was made for them, as much, for aught that appears, as they were able to manage, and yet they call it in disdain but
one lot, as if that which was assigned to them both was scarcely sufficient for one. The word for
complainers (
Jude 1:16) is
mempsimoiroi , blamers of their lot: - 1. That they were very numerous, through the blessing of God upon them (
Josh 17:14):
I am a great people, for the Lord has blessed me; and we have reason to hope that he that hath sent mouths will send meat.
I am a great people, and in so small a lot shall not have
room to thrive. Yet observe, when they speak thankfully of their present increase, they do not speak confidently of the continuance of it. The Lord has blessed me hitherto, however he may see fit to deal with me for the future. The uncertainty of what may be must not make us unthankful for what has been and is done in kindness to us. 2. That a good part of that country which had now fallen to their lot was in the hands of the Canaanites, and that they were formidable enemies, who brought into the field of battle
chariots of iron (
Josh 17:16), that is, chariots with long scythes fastened to the sides of them, or the axle-tree, which made great destruction of all that came in their way, mowing them down like corn. They urge that though they had a good portion assigned them, yet it was in bad hands, and they could not come to the possession of it, wishing to have their lot in those countries that were more thoroughly reduced than this was.
II. Joshua endeavours to reconcile them to their lot. He owns they were a
great people, and being two tribes ought to have more than
one lot only (
Josh 17:17), but tells them that what had fallen to their share would be a sufficient lot for them both, if they would but work and fight. They desired a lot in which they might indulge themselves in ease and luxury. No, says Joshua, you must not count upon that;
in the sweat of thy face shalt thou eat bread is a sentence in force even in Canaan itself. He retorts their own argument, that they were a
great people. If so, you are the better able to help yourselves, and have the less reason to expect help from others. If thou hast many mouths to be filled, thou hast twice as many hands to be employed; earn, and then eat. 1. He bids them work for more (
Josh 17:15):
Get thee up to the wood-country, which is within thy own border, and let all hands be set to work to cut down the trees, rid the rough lands, and make them, with art and industry, good arable ground. Note, Many wish for larger possessions who do not cultivate and make the best of what they have, think they should have more talents given them who do not trade with those with which they are entrusted. Most people's poverty is the effect of their idleness; would they dig, they need not beg. 2. He bids them fight for more (
Josh 17:17,
Josh 17:18), when they pleaded that they could not come at the wood-lands he spoke of because in the valley between them and it were Canaanites whom they durst not enter the lists with. Never fear them, said Joshua, thou hast God on thy side, and
thou shalt drive out the Canaanites, if thou wilt set about it in good earnest,
though they have iron chariots. We straiten ourselves by apprehending the difficulties in the way of our enlargement to be greater than really they are. What can be insuperable to faith and holy resolution?