Joshua 19:32-39 · Bible study
Joshua 19:32-39 Commentary: Naphtali's Inheritance and Jacob's Blessing
Hebrew · 11 what the commentators say
Meaning in one sentence
Explore Naphtali's tribal inheritance in Joshua, its borders, cities, and how the land fulfills Jacob's prophecy of a 'hind let loose.'
Research Summary
- Meaning: The passage records the specific territory and cities given to the tribe of Naphtali by lot, fulfilling God’s promise to Israel.
- Key words: lot (H1486, gôrāl), inheritance (H5159, naḥălāh), border (H1366, gĕvûl), fortified cities (H4013, mivṣār).
- Main debate: The reference to Judah in verse 34 and the count of cities (listed as 23 but called 19). Various emendations and explanations have been proposed.
- Theological theme: God’s faithful provision for each tribe, the connection between patriarchal blessing and historical reality, and the land as a stage for redemptive history.
- Best use: Preaching on the trustworthiness of God’s promises, teaching the value of specific details in Scripture, or introducing the region of Galilee for New Testament background.
Translation Comparison
BSB Berean Standard Bible 2020
32The sixth lot came out for the clans of the tribe of Naphtali:
33Their border started at Heleph and the great tree of Zaanannim, passing Adami-nekeb and Jabneel as far as Lakkum and ending at the Jordan.
34Then the border turned westward to Aznoth-tabor and ran from there to Hukkok, touching Zebulun on the south side, Asher on the west, and Judah at the Jordan on the east.
35The fortified cities were Ziddim, Zer, Hammath, Rakkath, Chinnereth,
36Adamah, Ramah, Hazor,
37Kedesh, Edrei, En-hazor,
38Iron, Migdal-el, Horem, Beth-anath, and Beth-shemesh. There were nineteen cities, along with their villages.
39This was the inheritance of the clans of the tribe of Naphtali, including these cities and their villages.
WEB World English Bible 2000
32The sixth lot came out for the children of Naphtali, even for the children of Naphtali according to their families.
33Their border was from Heleph, from the oak in Zaanannim, Adami-nekeb, and Jabneel, to Lakkum. It ended at the Jordan.
34The border turned westward to Aznoth Tabor, and went out from there to Hukkok. It reached to Zebulun on the south, and reached to Asher on the west, and to Judah at the Jordan toward the sunrise.
35The fortified cities were Ziddim, Zer, Hammath, Rakkath, Chinnereth,
36Adamah, Ramah, Hazor,
37Kedesh, Edrei, En Hazor,
38Iron, Migdal El, Horem, Beth Anath, and Beth Shemesh; nineteen cities with their villages.
39This is the inheritance of the tribe of the children of Naphtali according to their families, the cities with their villages.
KJV King James Version 1769
32The sixth lot came out to the children of Naphtali, even for the children of Naphtali according to their families.
33And their coast was from Heleph, from Allon to Zaanannim, and Adami, Nekeb, and Jabneel, unto Lakum; and the outgoings thereof were at Jordan:
34And then the coast turneth westward to Aznoth–tabor, and goeth out from thence to Hukkok, and reacheth to Zebulun on the south side, and reacheth to Asher on the west side, and to Judah upon Jordan toward the sunrising.
35And the fenced cities are Ziddim, Zer, and Hammath, Rakkath, and Chinnereth,
36And Adamah, and Ramah, and Hazor,
37And Kedesh, and Edrei, and En–hazor,
38And Iron, and Migdal–el, Horem, and Beth–anath, and Beth–shemesh; nineteen cities with their villages.
39This is the inheritance of the tribe of the children of Naphtali according to their families, the cities and their villages.
ASV American Standard Version 1901
32The sixth lot came out for the children of Naphtali, even for the children of Naphtali according to their families.
33And their border was from Heleph, from the oak in Zaanannim, and Adami-nekeb, and Jabneel, unto Lakkum; and the goings out thereof were at the Jordan;
34and the border turned westward to Aznoth-tabor, and went out from thence to Hukkok; and it reached to Zebulun on the south, and reached to Asher on the west, and to Judah at the Jordan toward the sunrising.
35And the fortified cities were Ziddim, Zer, and Hammath, Rakkath, and Chinnereth,
36and Adamah, and Ramah, and Hazor,
37and Kedesh, and Edrei, and En-hazor,
38and Iron, and Migdal-el, Horem, and Beth-anath, and Beth-shemesh; nineteen cities with their villages.
39This is the inheritance of the tribe of the children of Naphtali according to their families, the cities with their villages.
YLT Young's Literal Translation 1898
32For the sons of Naphtali hath the sixth lot gone out, for the sons of Naphtali, for their families;
33and their border is from Heleph, from Allon in Zaanannim, and Adami, Nekeb, and Jabneel, unto Lakkum, and its outgoings are at the Jordan;
34and the border hath turned back westward to Aznoth-Tabor, and gone out thence to Hukkok, and touched against Zebulun on the south, and against Asher it hath touched on the west, and against Judah at the Jordan, at the sun-rising;
35and the cities of defence are Ziddim, Zer, and Hammath, Rakkath, and Chinnereth,
36and Adamah, and Ramah, and Hazor,
37and Kedesh, and Edrei, and En-Hazor,
38and Iron, and Migdal-El, Horem, and Beth-Anath, and Beth-Shemesh; nineteen cities and their villages.
39This is the inheritance of the tribe of the sons of Naphtali, for their families, the cities and their villages.
Darby Darby Bible 1890
32The sixth lot came forth to the children of Naphtali, for the children of Naphtali according to their families.
33And their border was from Heleph, from the oak of Zaanannim; and Adami-nekeb and Jabneel to Lakkum; and ended at the Jordan;
34and the border turned westwards to Aznoth-Tabor, and went out from thence to Hukkok, and reached to Zebulun on the south, and reached to Asher on the west, and to Judah upon Jordan towards the sun-rising.
35And the fortified cities were Ziddim, Zer, and Hammath, Rakkath, and Chinnereth,
36and Adamah, and Ramah, and Hazor,
37and Kedesh, and Edrei, and En-Hazor,
38and Jiron, and Migdal-el, Horem, and Beth-anath, and Beth-shemesh: nineteen cities and their hamlets.
39This was the inheritance of the tribe of the children of Naphtali according to their families, the cities and their hamlets.
Douay-Rheims Douay-Rheims Bible 1899
32The sixth lot came out to the sons of Nephtali by their families:
33And the border began from Heleph and Elon to Saananim, and Adami, which is Neceb, and Jebnael even to Lecum:
34And the border returneth westward to Azanotthabor, and goeth out from thence to Hucuca, and passeth along to Zabulon southward, and to Aser westward, and to Juda upon the Jordan towards the rising of the sun.
35And the strong cities are Assedim, Ser, and Emath, and Reccath and Cenereth,
36And Edema and Arama, Asor,
37And Cedes and Edri, Enhasor,
38And Jeron and Magdalel, Horem, and Bethanath and Bethsames: nineteen cities, and their villages.
39This is the possession of the tribe of the children of Nephtali by their kindreds, the cities and their villages.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Joshua 19:32
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Joshua 19:32-39 records the territory assigned to the tribe of Naphtali through the casting of lots, the sixth such allotment. The boundaries place Naphtali in the northern region of the Promised Land, bordered by Asher on the west, Zebulun on the south, and the Jordan River on the east. Several commentators see a clear link to the patriarchal blessing in Genesis 49:21, where Jacob declared, “Naphtali is a hind let loose: he giveth goodly words.” Calvin argues that the fertile and beautiful landscape of this inheritance matches the figurative description of a free-ranging deer. Matthew Henry likewise notes that Naphtali’s northern location, stretching toward Mount Lebanon, fits the tribe’s character as “let loose.” The list of fortified cities (v. 35) is described by Keil and Delitzsch as a deliberate policy to protect the northern frontier, similar to the fenced cities of Judah in the south. Barnes observes that the number of these fortresses is ‘remarkable,’ even if the catalogue does not tally exactly with the cities named. The mention of Judah in verse 34 remains a puzzle: Adam Clarke notes that the printed text is difficult, though the Septuagint omits Judah and other emendations have been proposed. Despite these textual questions, the passage as a whole testifies to God’s precise provision for each tribe, fulfilling promises made to the patriarchs.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Textual emendation view: Based on the Septuagint’s omission of “Judah” in v. 34 (Clarke) and the possibility that the city count reflects a corrupt enumeration.
- Geographical explanation view: Barnes and others explain “Judah” as referring to the Havoth-jair, connected to Judah through Jair. The city count is explained by including border towns that overlapped with other tribes.
- Prophetic fulfillment view: Calvin, Matthew Henry, and others emphasize how the land’s description matches Jacob’s prophecy, without resolving every textual difficulty.
What is clear: All traditions and commentators agree that the passage describes the assignment of real territory to the tribe of Naphtali, fulfilling the divine promise of an inheritance in the land of Canaan.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Connection to Jacob’s prophecy (Gen 49:21) | Most commentators see the fertile, beautiful land as fitting the description of a ‘hind let loose.’ | Calvin and Matthew Henry emphasize the connection; others (like Adam Clarke) focus more on the textual difficulties and do not develop the link at length. |
| The mention of Judah in verse 34 | The text as it stands is difficult because Judah’s territory was far to the south. | Some (e.g., Clarke) propose textual emendation, citing the Septuagint omission of ‘Judah’; others (e.g., Barnes) explain it as referring to the clans of Jair, who had ties to Judah. Both views seek to resolve the geographical tension. |
| Number of cities: 19 vs. longer list | The passage concludes that there were ‘nineteen cities with their villages.’ | If the names are counted individually, scholars like Adam Clarke note more than 19 are listed. He suggests that some cities were border towns shared with other tribes, explaining the discrepancy. Keil and others do not resolve the count definitively. |
| Identification of specific cities | Many cities (e.g., Hazor, Kedesh, Chinnereth) are known from other biblical and historical sources. | Several sites (Ziddim, Zer, Iron) are unidentified or disputed. Commentators such as Gill and Barnes offer varied suggestions based on geography and later names. |
| Significance of the inheritance for redemptive history | The land given to Naphtali includes the area around the Sea of Galilee, central to Jesus’ ministry. | The relationship between the Old Testament tribal distribution and the New Testament era is understood differently: some see direct continuity as a fulfillment of God’s plan, while others focus on typological significance. |
Historical & Cultural Context
The allotment of Naphtali belongs to the larger narrative of land distribution in Joshua chapters 13-21. Here, the Promised Land is allocated to the twelve tribes by lot, a method that underscored the sovereign choice of God (Proverbs 16:33). Casting lots was a sacred act in ancient Israel, often performed by the high priest as a way to discern the divine will. The detailed border descriptions, from Heleph, down to the oak in Zaanannim, and around to the Sea of Chinnereth (Galilee), reflect the precision with which ancient boundary contracts were drawn up. Land was not a commodity to be traded but a sacred heritage (naḥalāh, H5159) assigned to each clan forever.
Naphtali’s territory lay in the hill country of Upper and Lower Galilee, a region known for its fertility and scenic beauty. It included part of the Huleh Valley and the western shore of the Sea of Galilee. Its northern edge reached beyond Kedesh to the slopes of Mount Lebanon. This area was strategically important: it controlled trade routes and bordered hostile territories like Syria and Canaanite city-states. Joshua had already defeated Jabin of Hazor in the north (Joshua 11), and this region became a buffer zone against Israel’s enemies. The fortified cities listed (Ziddim, Hazor, Kedesh, etc.) served not only as strongholds but also as administrative centers for the tribe.
Later, this region would be the setting for key biblical events. The prophet Deborah summoned Barak from Kedesh in Naphtali to fight against Sisera (Judges 4:6). The oak of Zaanannim appears in that story (Judges 4:11). In the New Testament, this same area would witness much of Jesus’ ministry, Capernaum, Bethsaida, and the Sea of Galilee all lie within the old boundaries of Naphtali. Matthew Henry notes that “in this tribe stood Capernaum and Bethsaida… in which Christ did so many mighty works.” So the geographical details of this passage are not just ancient trivia; they lay the foundation for the history of redemption.
Textual Notes
The consulted sources note two main textual issues. First, the reference to “Judah” in verse 34: the Septuagint omits it, and Adam Clarke reports that no Hebrew manuscript supports the omission, though Houbigant suggested reading “banks of Jordan” instead. Second, the list of cities in verses 35-38 appears to contain more than nineteen names, leading Clarke to suggest that some cities belonged to neighboring tribes and were only mentioned as boundary points. No other significant textual variants are discussed in the supplied data.
Reception History
Throughout church history, Joshua 19:32-39 has been read as a testimony to God’s faithful distribution of the land to Israel. Early Jewish and Christian interpreters saw the description of Naphtali’s borders as fulfilling the blessing of Jacob. In the patristic period, the connection to the New Testament was emphasized: the region of Naphtali, especially the Sea of Galilee, became sacred ground because of Jesus’ ministry there. Matthew Henry (1710) and Calvin (1564) both used this passage to illustrate the harmony between prophecy and history. In modern Bible scholarship, the passage is often studied for its geographical data, helping to map the tribal allotments. Some commentators (like Keil and Delitzsch) have worked to reconcile the city lists with known archaeological sites, though many locations remain uncertain. The passage is less frequently cited in liturgy than some other inheritance texts, but it continues to remind readers that God’s promises take concrete form in real places and times.
Preaching This Verse
Three-point outline
- God Gives Precise Gifts to His People, The careful recording of borders and cities shows that the Lord provides for each tribe with specific care. No inheritance is random or forgotten. This invites trust in God’s detailed provision for our own lives.
- Geography Sets the Stage for God’s Work, The region of Naphtali, especially the Sea of Galilee, would later become the primary setting for Jesus’ public ministry. God’s land distribution prepared the way for the gospel to spread from that region.
- Prophetic Blessing Meets Historical Reality, Jacob’s pronouncement about Naphtali (Gen 49:21) finds concrete expression in the fertile, spacious territory given here. God’s words spoken centuries earlier are fulfilled in real places. This encourages confidence in the promises of God.
Five-point outline
- The Lord Determines Inheritances, The sixth lot falls to Naphtali, demonstrating divine direction in the allocation of land.
- Boundaries Are a Sign of Belonging, The defined borders give identity and security to the tribe. God’s people are not a wandering mob but a settled community under God’s rule.
- Fortified Cities Reflect God’s Protection, The mention of “fenced cities” in a dangerous border region reminds us that God equips his people for the battles they face.
- The Land Connects Past Promises to Future Hope, From Jacob’s blessing to Joshua’s distribution, God keeps his covenant. The land is both a gift already given and a sign of more to come.
- Small Details Matter for Big Theology, The list of obscure towns and place names teaches that no part of God’s word is wasted. Every verse has something to contribute to our understanding of his faithfulness.
Illustration hooks
- A deed to a house: Just as a property deed lists precise boundaries and features, the biblical record gives exact details for each tribe. This shows ownership, care, and permanence.
- A family photo album: The list of cities might seem dull, but it is like old family photographs, each name carries a story of God’s blessing, provision, and presence over generations.
Questions your congregation is asking
- Why does the Bible spend so much time on land divisions and place names?
- How can we trust that God’s promises to us are as real as the land given to Naphtali?
- What does this ancient geography have to do with our faith today?
Leading a Discussion
Joshua 19:32-39 records the inheritance of the tribe of Naphtali, a gift of land that fulfilled the promise God made to the patriarchs. At first glance, this list of place names and borders may feel irrelevant to modern readers. But as you study it together, consider how God’s detailed provision for one small tribe demonstrates his faithfulness to all his people. The land of Naphtali would later become the region where Jesus walked on water, healed the sick, and preached the Sermon on the Mount. So these ancient boundaries are part of the story of salvation.
Discussion questions
- Read verses 32-33. What words or phrases show that God was directly involved in assigning this land? (Look at the use of “lot” and “came out for…”)
- Verse 34 mentions that the border “reached to Judah upon Jordan.” Several commentators find this puzzling because Judah and Naphtali were far apart. What solutions have been suggested? (See Clarke’s note about the Septuagint and Barnes’ connection to Havoth-jair.) How does this difficulty shape your trust in the biblical text?
- The list of fortified cities includes places like Hazor, Kedesh, and Chinnereth (Sea of Galilee). Why do you think the writer highlights “fenced cities” for Naphtali? (Consider its location on the northern frontier.)
- Jacob’s blessing in Genesis 49:21 describes Naphtali as “a hind let loose, he gives goodly words.” How does the description of this tribe’s land (fertile, spacious, northern) match that character? What does this connection tell you about the reliability of biblical prophecy?
- Calvin noted a link between the tribe’s territory and their character. Based on the passage, what kind of people did Naphtali become? How does geography influence a community’s identity and calling?
- This region later hosted key events in Jesus’ ministry. How does that change the way you read this old list of place names? What does it say about God’s long-term plans?
- Christians disagree about whether the land promises in the Old Testament apply directly to the church today. How does your tradition understand the relationship between the land given to Israel and the inheritance of believers?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Judges 4:11 | Now Heber the Kenite had separated himself from the Kenites, even from the children of Hobab, Moses’ brother-in-law, and had pitched his tent as far as the oak in Zaanannim, which is by Kedesh. |
| Deuteronomy 33:23 | About Naphtali he said, “Naphtali, satisfied with favor, full of Yahweh’s blessing, Possess the west and the south.” |
| Joshua 19:12 | It turned from Sarid eastward toward the sunrise to the border of Chisloth Tabor. It went out to Daberath, and went up to Japhia. |
| Joshua 19:22 | The border reached to Tabor, Shahazumah, and Beth Shemesh. Their border ended at the Jordan: sixteen cities with their villages. |
| Genesis 10:18 | the Arvadites, the Zemarites, and the Hamathites. Afterward the families of the Canaanites were spread abroad. |
| Numbers 13:21 | So they went up, and spied out the land from the wilderness of Zin to Rehob, to the entrance of Hamath. |
| Numbers 34:8 | From Mount Hor you shall mark out to the entrance of Hamath; and the border shall pass by Zedad. |
| Joshua 11:2 | and to the kings who were on the north, in the hill country, in the Arabah south of Chinneroth, in the lowland, and in the heights of Dor on the west, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out a geographical problem in the tribal boundaries: Naphtali did not border Judah, so the phrase linking them to Judah on the Jordan likely involves a textual error. He suggests the original may have read "by the banks of Jordan." He also notes the city count of nineteen appears inconsistent with the listed names.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies specific locations in Naphtali's territory—Rakkath as the site of Tiberias, Migdal-el as Magdala—and explains that the tribe's unusually high number of fortified cities formed a northern defensive belt, mirroring Judah's fortresses in the south.
Calvin's Commentaries Reformed 1564
Calvin corrects a geographical error in the earlier commentary regarding Naphtali's location. Judah and Naphtali are at opposite ends of the land, separated by five tribes, not adjacent as claimed. Naphtali also bordered foreign enemies on its north and east, rather than being surrounded only by fellow Israelites.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible Schools notes that Naphtali's territory, though fertile and strategically placed, was not fully exploited by the tribe. Only one hero, Barak, emerged from it, and the tribe eventually mingled with surrounding nations. This obscurity later gave way to Galilee's significance in the time of Christ.
Geneva Bible Notes Reformed 1599
The Geneva Notes treat this passage as a precise historical record of God’s faithfulness in granting Naphtali its promised inheritance. The commentary details the specific boundaries and names the nineteen fortified cities and their villages, underscoring that every location and family allotment was carefully assigned according to divine decree.
Gill's Exposition of the Bible Baptist 1748
Gill carefully identifies each location in Naphtali's allotment, distinguishing between places with similar names like Adami and Adamah and clarifying that "Judah" here refers to a city, not the tribe. He draws on Jewish traditions and Jerome to connect ancient sites to later known places such as Tiberias and Gennesaret.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB traces Naphtali's boundary from known sites like Zaanannim and Aznoth-tabor, showing the line ran from southwest to northeast up to the Jordan's sources. He also explains that the sixty Havoth-jair towns on the Jordan's east side were assigned to Judah because their conqueror Jair was a Judahite.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses that several places in Naphtali's boundary list cannot be located with certainty today. They reject Knobel's proposed identifications as geographically implausible. The mention of "Judah by the Jordan" is explained as the district of Jair, whose owner was a descendant of Judah through his father's line, though elsewhere he is reckoned to Manasseh.
Lange's Commentary Reformed 1857
Lange stresses that Joshua's method of dividing the land combined divine direction with careful human planning. The 21 surveyors, three from each remaining tribe, mapped the territory impartially before the lots were cast, showing that God's promise required the people's active, orderly participation.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that this northernmost tribe, bordering what would become Dan and marking Canaan's farthest reach, later held Capernaum and Bethsaida where Christ performed his greatest works. What was once the cold edge of the promised land became the warm center of the Gospel.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley clarifies that the border described runs from west to east, even though the account later says it turns from east to west. He notes that "out-goings" refers to the border's endpoint, and "Cinnereth" is the name from which the lake of Cinnereth or Genesareth takes its name.