Глава 19

1–9. The inheritance of Simeon's tribe. 10–16. Zavulonova. 17–20. Issacharova. 21–30. Asirova. 32–39. Neffalimov. 40–48. Danova. 49–51. The lot of Joshua. Joshua 19:1. The second lot went out to Simeon, the tribe of the sons of Simeon, according to their families; and their inheritance was among the inheritance of the children of Judah. The second lot during the popular assembly in Shiloh went to the tribe of Simeon, which, according to the last count (Num. 26:1-2), included only 22,200 adult men, significantly less than each of the other tribes. He received his inheritance not in a special area, but “among the inheritance of the sons of Judah,” i.e. he was allocated a part of the plot of the latter, which, as it turned out during an inspection of the land of Canaan, carried out by electors from 7 tribes (Joshua 18:4), “was too large” (Joshua 19:9) for the tribe of Judah: it contained, as can be seen from Nav.15:21–62, more than 120 cities, in addition to villages. Joshua 19:2. Their inheritance included: Bathsheba or Sheva, Molada, Since the inheritance of the tribe of Simeon was within the inheritance of the tribe of Judah, and the boundaries of the latter were already described in Joshua 15, therefore, the boundaries of the tribe of Simeon are not specifically designated, but only the cities that went to it are indicated. They were already named in Nav.15:26–32,42; they are listed back in 1 Chronicles 4:28–32. Almost all of them were in the southern part of Judah's inheritance and only two (Ether and Ashan) on the plain (Joshua 19:6,15:42). There are, however, differences in the names of these cities compared to those given in Joshua 15, for which see the appendix to this chapter. Joshua 19:10. The third lot fell to the sons of Zebulun according to their families, and the limit of their inheritance extended to Sarid; Description of the lot, i.e. inheritance of the tribe of Zebulun, begins from the southern border, at which, as a middle point, from which it goes “to the sea,” i.e. to the west (Joshua 19:11) and to the east (Joshua 19:12), Sarid is indicated. According to some, it was located at Tell Shadub, on the north side of the Jezreel Valley, southwest of Nazareth. Joshua 19:11. their border goes up to the sea and Marale and adjoins Dabesheth and adjoins the stream that is before Jokneam; The cities named here Marala and Dabesheth, to which the western side of the southern border of the Zebulun tribe went from Sarid, are unknown in their position. Under the “stream that is before Jokneam” (about the position of this city, see Joshua 12:22), of course, probably the stream Kison, flowing about a mile and a half to the east from the hill on which Jokneam stood, or the wadi of El-Mila, located near the hill on the western side 172 . Joshua 19:12. from Sarida it goes back to the eastern side, to the east of the sun, to the border of Kisloth Tabor; from here it goes to Davrath and ascends to Japhia; On the other side of Sarida, the southern border of the Zebulun tribe turned east to the region of Kisloth-Tabora, indicated by Eusebius (Αχεσελωφ) in 8 Romans. miles east of Diokesarea (Sepphoris, modern Sefura), which corresponds to the village of Iksal, west of the city of Tabor (now Jebel et Tur). Further, the border went to Davraf, according to Eusebius (Δαβειρα), it was located on Mount Tabor; currently in its place is the village of Deburiye, at the foot of Tabor on the northwestern side 173. The next border city of Japhia, Jafagi in the Slavic Bible, could correspond to the village of Yafa, located half an hour from Nazareth, but it is located to the west of Dabratha, and not to the east or northeast, as it should be if the border line was eastern, as a result of which the identification of this city with Yafa raises doubts. Joshua 19:13. from here it passes east to Geth-hepher, to Ittu-kazin, and goes to Rimmon, Mithoar and Nea; Gath-Hepher, through which the border continued, which was the birthplace of the prophet Jonah (2 Kings 14:25), is usually indicated at the site of the present village of El-Meshed, an hour's journey northeast of Nazareth. The location of Itta-Katsina (Kasim in the Slavic Bible) is unknown. "Rimmon" was located on the site of the village of Rummane, 2 1/2 hours north of Nazareth. The following Mythoar (Mafarim in the Slavic Bible) and Neya (Annua) are also unknown in their position. The first of these names (according to the Hebrew text “gammetoar”) is taken by modern Hebraists not as a proper name, but as a participial form of the verb “taar”, which means “to go around, to extend,” which is used repeatedly in the book. Joshua in describing the boundaries, although in other forms. At the same time, the last words of Joshua 19:13, according to the Hebrew text, receive the following meaning: “reaching out to Her”; the location of the latter has not been determined. Joshua 19:14. and the border turns from the north to Hannathon and ends in the valley of Iphtah-el; Here the northern border of the Zebulun tribe is indicated, it went to Hannathon (in the Slavic Bible Hennathoth), the place of which is indicated (by English explorers of Western Palestine) in Der Hanna, to the west of the northern tip of Lake Gennesaret; according to others, Hannathon corresponds to Cana of Galilee, which lay much south of Der-Hanna, 2 1/2 hours north of Nazareth. The next border point, the valley of Yiftah-El (in the Slavic Bible Guy Jephthail) serves as a designation for one of the valleys located near the present Je-Fat, Judean Jotapata, 2 1/2 hours north of Sepphoris 174. Joshua 19:15. further: Kattaf, Nagalal, Shimron, Ideala and Bethlehem: twelve cities with their villages. Of the cities named here: Qattaf, Nagalal and Ideala are not known with certainty by their geographical location; about Shimron see Joshua 11:1; Bethlehem was located on the site of the village of Bet Lakhm, located 2 hours southwest of Sepphoris. The following according to current Jewish. According to the text, the total number of cities of the Zebulun tribe, 12, turns out to be 7 more than the number of city names given in the text. This discrepancy, observed further in Joshua 19:30, 38, is usually explained by the fact that in these places the Hebrew text has not been completely preserved, because in ancient times an omission was made in it. The explanation for this cannot be denied with great probability due to the omissions indicated in Joshua 13:8, 15:59, as well as due to the fact that in Joshua 21:34–35 two cities are indicated as belonging to the tribe of Zebulun: Carpha and Dimna, which are not listed here between its cities. However, there is no particular incentive for us to dwell on understanding the reasons for the phenomenon under consideration, since the above total amount is not readable in the Vatican and Alexandrian lists of the Greek translation. The words πόλεις δώδεκα καὶ αἱ κῶμαι αὐτῶν 175 – “twelve cities and their weights” were not originally in the LXX translation; they were included in it by Origen, as can be seen from the asterisk preserved in some lists, with which they were marked in his Hexaplas 176. And if the original translation of the LXX did not contain these words, if in the form in which they are transmitted to the current Hebrew. text, they arouse bewilderment, then, I think, they could be absent in our domestic translation. Joshua 19:18. their border was: Jezreel, Kesullof and Shunem, The description of the inheritance of the Issachar tribe begins with a list of the cities located in it, which are precisely: Jezreel (in the Slavic Bible “Jezrael”), the former capital of Ahab, called by Eusebius “the famous village of Bedrael, lying in the great plain between Scythopolis and Legion” (Megiddo); it was located on the site of the present poor village of Zerain, on a high hill, with a beautiful view, covered with ruins, on the eastern side of a vast valley, called in ancient times Jezreel, in later Ezdrilon (Jud. 1: 8), and currently Menj-Ibi-Amir. Kesullof, who is usually identified with Kisloth-Tabor, named in Joshua 19:12. Sunem was located, according to Eusebius (Σουβημ), in the 5th Roman. miles south of Tabor; currently in its place is the village of Sulem, north of Zerain. Joshua 19:19. Hafaraim, Shion and Anaharath, Hafaraim (in the Slavic Bible Aferarim), according to Eusebius (Αιφραιμ), was located in 6 Romans. miles from Legaon (Megiddo); Currently, it is indicated (by English explorers of western Palestine) at the site of Khurbet el-Fariye, northwest of Megiddo, 4 kilometers south of Jokneam (Joshua 12:22). Shion (in the Slavic Bible Sian), indicated by Eusebius (Σιων) near Mount Tabor, is believed to be on the site of the village of Khirbet-Shain with a spring and ruins, north of Tabor, Anacharath, which in the Slavic Bible, according to the Greek lists, corresponds to two names: [Renaf] and Anaharev, indicated in En-Naura on eastern slope of Little Hermon. Joshua 19:20. Rabbi, Kishion and Avez, The geographical location of the three cities named here is not determined. Joshua 19:21. Remeth, En-Gannim, En-Hadda and Beth-Pazez; Of the 3 cities indicated here, the position of only En-Gannim is known, which was located on the site of the present city of Jenin, located on the southern side of the Jezreel Valley, where the road from Nazareth to Jerusalem begins to climb a mountainous hill 177. Joshua 19:22. and the border adjoins Tabor and Shagatzima and Bethshemesh, and their border ends at the Jordan: sixteen cities with their villages. The eastern boundary of the tribe of Issachar, described in the words of this verse, is determined by the indication of three cities and Jordan, at which it ended; near Tabor, of course, there is not a mountain here, but a city of the tribe of Zebulun (1 Chronicles 6:77), the position of which, like Shagatzim and Bethshemesh, is not determined. The then indicated total sum of the cities of the Issachar tribe 16, if the last two cities are added to those named in Joshua 19:18–21, turns out to be greater than the number of cities listed by 1; in the Vatican and Alexandrian lists, like in Joshua 19:15, it is not readable. Joshua 19:25. their border was: Helkaf, Khali, Veten and Ahsaf, Joshua 19:26. Alamelech, Amad and Mishal; and the border adjoins Carmel on the west side and Shihor Libnath; The position of the cities named here is unknown or not positively determined. It is clearly visible, however, that the inheritance of the tribe of Asher at its southern end adjoined Carmel “by the sea” (according to the Hebrew text “Gaiyama”). By Shikhor-Livnaf, modern commentators understand the stream, in what sense the Hebrew “shikhor” is used in Joshua 13:3; here, in contrast to “from Sihor, which is before Egypt,” the name is supplemented with the word “Livnat,” meaning “white.” This name probably denotes Nar-Zerka, which flows into the Mediterranean Sea south of Dor (Joshua 11:2). Joshua 19:27. then it goes back to the east of the sun to Beth-Dagon, and adjoins Zebulun and the valley of Iphtah-el from the north, [and enters the borders of Asapha] to Beth-emek and Neiel, and goes to Kabul, on the left side; From Shihor-Livnath (Joshua 19:26) the border of the tribe of Asher turned east; the cities and areas through which it passed at the same time, touching the border of Zebulun's inheritance, remain currently unknown in their position, with the exception of Kavul (in the Slavic Bible Havol), which was located on the site of the present village of Kabul, located southeast of Acre, 4 hours away. The words “[and enters the borders of Asaph]” serve as a transfer of the Slavic translation “[and enters the borders of Asaph].” In the Alexandrian list, the text of which they correspond to, reads καὶ εἱσελεύσεται τὰ ὅρια Ασαφθα - “and the border of Asaffa will go” (in the Vatican list the last word corresponds to Σαφθαιβαιθμε ). In the current Hebrew text there are no corresponding words for them, as a result of which, according to this text, the grammatical combination of the following names: Beth-Emek and Neiel is recognized by Hebraic commentators as unclear, since these names turn out to be too fragmentary, unrelated to the previous words, why these commentators bring here into the Hebrew text, based on the LXX translation, the words “and the end comes” 178. From this it is clear that the above words of the Greco-Slavic translation serve as a transmission of an expression read in the original Hebrew text, but not preserved in the current one. As for the last of the given words, “asaffa”, or “saffe”, it remains unclear 179. Joshua 19:28. further: Euron, Rehob, Hammon and Cana, to Sidon the Great; The locations of the first three cities are not positively determined; the fourth, Cana, was located on the site of the present village, which bears the same name and is located southeast of Tyre, 2 1/2 hours' journey from Tyre. About Sidon the great Joshua 11:8. Joshua 19:29. then the border returns to Rama to the fortified city of Tire, and turns the border to Khossa, and ends by the sea, in the town of Achziv; From the region of Sidon, the border turned to Rama, located on the site of the present village of Rama, southeast of Tire, an hour's journey. The fortified city of Tire, a famous city of Phenicia, on the site of which a small town now exists, with the remains of ancient structures, retaining its former name. The place of Khossa, to which the border went further, is unknown. The latter ended at the sea in the region of 180 Akhziv (from the snake in Akhzif in the Slavic Bible, or from what is marked by the snake, i.e. fields, general possessions). Achziv, which Greco-Roman writers bore the name Ekdinna, was located 3 hours north of Acre (Judges 1:31), on the site of the present village of Zib on the seashore with ruins preserved in it. Joshua 19:30. further: Umma, Aphek and Rehob: twenty-two cities with their villages. The three cities listed in this verse are not defined by their position 181 . The total of 22 cities of the tribe of Asher corresponds to the number of cities listed in Joshua 19:25–30, if one does not include Shihor Libnath as the name of a stream, Asapha as a name that remains unclear in its meaning, and Neel as identical with Neah in Joshua 19:13. From the Greek lists this amount is not read in the Vatican list; but in Alexander. and many other lists it is. And here, in some of the lists, the sign (asterisk) was preserved, which was used to mark the words πόλεις εἴκοσι δύο καὶ αἱ κῶμαι αὐτῶν 182 included in the LXX translation in Origen’s Hexaplas - “twenty-two cities and sat them down." Joshua 19:32. The sixth lot went out to the children of Naphtali, to the children of Naphtali according to their families; Joshua 19:33. their border went from Heleth [and] from the oak grove that is in Tzanannim, to Adami-Nekev and Jabneel, to Lakkum, and ended at the Jordan; The description of the borders of the tribe of Naphtali begins “from Heleth *11, from the oak grove that is in Tzanannim” 183. The place of Heleph is not determined 184, and the oak grove in Tzanannim according to Judges 4:11 was located near Kedesh, northwest of Lake Merom (Josh. 12:22). The place of Adami Nekev is not positively determined. Jabneel was probably that Jamnia in upper Galilee, the strengthening of which I. Flavius speaks of in his biography 185 and which was given to the tetrarch Philip 186, but the place of which remains unknown Lakkum, indicated by Eusebius in the border of Naphtali, remains unknown. Joshua 19:34. from here the border returns to the west to Aznoth-Tabor and goes from there to Hukkok, and adjoins Zebulun from the south, and adjoins Asher from the west, and to Judah at the Jordan, from the east of the sun. Although the cities here named are unknown in their position, the boundary they demarcate was nevertheless the southern limit of the tribe of Naphtali; This is especially indicated by the fact that it “adjoined Zebulun,” i.e. was in contact with its northern border. About Aznoth-Tavor it is known from Eusebius that he (Αξανωθ) was in the inheritance of Naphtali and was located on the plain, within Diokesarea (Sepphoris). The last words of the verse, which indicate the end of the border, read in the current Hebrew text: “to Judah by the Jordan, from the east of the sun,” constitute a very difficult passage to explain due to the remoteness of the inheritance of the tribe of Judah from the inheritance of Naphtali and the unknown migration of the former in ancient times to northern Canaan. The bewilderment aroused by these words has caused many different explanations on the part of Western Christian biblical scholars, none of which is currently recognized as truly resolving this bewilderment 187 . We do not need to present or evaluate these explanations, because the expression read here in the current Hebrew text and “to Judas” (“at biguda”) does not belong to the original biblical text, as the oldest lists of the LXX translation show. In the Vatican and Alexandrian copies, the last words of Joshua 19:34 are read with the omission of this expression καὶ ὁ Ιορδάνης ἀπ ἀνατολῶν ἡλίου 188 - “and Jordan from the rising of the sun”; the word τῷ Ιουδα - “To Judas” or “to Judas” was included in the translation of LXX by Origen, as shown by the sign (asterisk) preserved in some of the Greek lists 189, which was used to mark words in Origen’s Hexaplas that were introduced from the Hebrew text or other Greek translations. “To Judas” was not read here and in the ancient handwritten Slavic translation; these words were first introduced into the Slavic translation by the references of the Ostrog Bible on the basis of the Complutensian Polyglot and the Aldin Bible 190, and from the Ostrog Bible they were transferred to the current Slavic Bible. The double evidence of the LXX translation and the oldest Slavic translation serves, I think, as sufficient grounds for recognizing the expression “to Judas” in this place as not belonging to the original composition of the biblical text. Joshua 19:35. Fortified cities: Tziddim, Zer, Hamath, Raqqaf and Hinneref, The first two cities of Tziddim (in Hebrew Gazziddim) and Tzer (Tirian, Tire in the Slavic Bible according to the Greek lists) are not identified. In Eusebius, the first of them corresponds to the name Λοεβειμ, the second - Τύρος, about which it is only said that the cities bearing these names were in the tribe of Naphtali. Hamath was located on the site of El Hammam, as the warm springs on the western shore of Lake Gennesaret are called, not far from Tiberias. Rakkaf is usually placed, on the basis of a Talmudic legend, on the site of the later Tiberias, present-day Tabariye. Hinneref, with which the lake had the same name in ancient times (Joshua 11:2), was located on the northwestern shore of the latter, in a most fertile plain, which in New Testament times was called the “land of Gennesaret” (Matt. 14:34, etc.), and is currently called El-Guweir. Joshua 19:36. Adam, Rama and Hazor, The place of the city of Adam (in the Vatican list Αρμαιθ, in the Alexandrian list Αδαμι) is not positively determined; English explorers of Palestine indicate it in Damie, southwest of Tiberias. “Rama” was located at the site of Er-rameh, northwest of Lake Gennesaret. About Acope Joshua 11:1. Joshua 19:37. Kedesh, Edrei, and En-hazor, O Kedesh Joshua 12:22. Edreia and En-hazor are unknown in their place. Joshua 19:38. Ireon, Migdal El, Horem, Beth Anath and Bethshemesh: nineteen cities with their villages. Ireon (Iarion in the Slavic Bible) is indicated on the site of the village of Iaron with ancient ruins, west of the southern tip of the lake. Merom. Migdal-El, Khorem are not geographically defined; in the Vatican list both names are combined into one: Μεγαλααρειμ (Megalaarim); in the Alexandrian list it corresponds to: Μαγδαλιη Ωραμ - Magdaliel, Oran in the Slavic Bible. This Megolaarim is indicated (by English explorers of Palestine) in Medjdel Islim, northwest of Kedes (Joshua 12:22). Beth Anath is identified with the present village of Enita (Ainita), 9 versts also northwest of Kedes. The location of Bethshemesh of the tribe of Naphtali is unknown. Joshua 19:40. The seventh lot came out to the tribe of the sons of Dan, according to their families; When describing the seventh inheritance, which went by lot to the tribe of Dan, its boundaries are not specifically indicated, since it is made up of parts of the inheritance of the tribes of Judah and Ephraim, the boundaries of which were described, and only the cities that went to this tribe are listed. The inheritance of the tribe of Dan was located between the tribes of Judah, Ephraim and Benjamin, closer to the shores of the Mediterranean Sea. Joshua 19:41. the limit of their inheritance was: Tzorah, Eshtaol and Ir-Shemesh, The first two cities named here originally belonged to the tribe of Judah (Joshua 15:20,33). Ir-Shemesh - “city of the sun”; Vatican list πόλεις Σαμμαυς; The Alexandrian list πόλεις Σαμες - “city of Sames” (in the Slavic Bible) is a different name only at the beginning of Beth-samisa (Joshua 15:10) - “city of the sun”, which is why these names are usually taken to designate the same city, located south of Tzora. Joshua 19:42. Shaalavvin, Aialon and Ifla, Shaalavvin (in the Slavic Bible Salamis) was probably located on the site of the present village of Selbit, which in the time of Eusebius (Σαλαβειν) was called Salava. Aialon (Joshua 10:12) was located, according to Jerome (Aialon), not far from Nikopol, on the site of the village of Alus, currently this village is called Malo; it is located about 9 versts to the southwest of Lower Bephoron (Joshua 16:3) on the slope of a mountain, near the large, fertile Aialon valley. The place of Ifla (in the Slavic Bible Iefla) is not positively defined; some indicate it in the Atallah wadi northwest of Aialon. Joshua 19:43. Elon, Timnapha and Ekron, The location of "Elona" is unknown. About Timnath Nav.15:10, Ekron Nav.13:3. Joshua 19:44. Elteke, Gibvethon and Baalaf, The place of Elteke (in the Slavic Bible Elfekó, in the cuneiform monuments of Altak) is not positively defined; English researchers indicate it in the village of Beit Lykia, northeast of Beit Nuba, located west of Gibeon (Joshua 9:3). The place of Givvefon (in the Slavic Bible Gavafon) is indicated by the same researchers 5 versts north of Modin, located east of Lydda. Baalaf (Γεβεελαν, Βααλων, Vaafof in the Slavic Bible) is indicated by the same scientists in Belai versts, 7 northeast of Modin. Joshua 19:45. Igud, Bene-Berak and Gath-Rimmon, Igud (in the Slavic Bible Iuf) was probably located on the site of the present village of Yehuda, north of Lydda. Bene-Verak (in the Slavic Bible Vanivarok) was located on the site of the current village of Ibn-borak, 8 versts east of Jaffa. Gath-Rimmon is indicated by Eusebius in Romans 12. miles from Lydda on the way to Eleutheropolis; its exact location has not yet been established. Joshua 19:46. Me-Iarkon and Rakon with the limit near Joppa. And the limit of the sons of Dan became small for them. Joshua 19:47. And the sons of Dan went to war against Lasem and took it, and smote it with the sword, and received it as an inheritance, and settled in it, and called Lasem Dan after the name of their father Dan. [The Amorites remained to live in Elom and Salamis, but the hand of Ephraim overpowered them, and they became his tributaries.] Joshua 19:48. This is the inheritance of the tribe of the sons of Dan, according to their families; these are the cities and their villages. In explaining the initial words of this verse, the translation of the LXX is especially important, in which, according to the Vatican and Alexandrian lists, it reads Ιόππης – “and from the sea Hierakon borders near Joppa” 191. From this translation it is clear that in the name Me-Yarkon (in Hebrew “umesaiyarkon”), with which Joshua 19:46 begins, the Hebrew “me” was not considered an integral part of the name Iarkon, but a separate word from it (“miyam”), meaning “from the sea”; it is also clear that they did not read the second name, homogeneous with the previous one, Rakon (according to the Hebrew text “harakkon”), which homogeneity of two adjacent names raises doubts about the correctness of the current Jewish text in this place among those who are guided by it 192. Based on the LXX translation, the first half of this verse makes sense that from the sea, or from the west, Hierakon or Hiarkon was the border of the tribe of Dan, which was located near Joppa. The place of Iarkon is positively unknown: some indicate this city (actually Rakon 193) at the site of Tell-ech-Rekkeit on the shores of the Mediterranean Sea, 3 versts north of Joppa 194, others indicate Oyun Kara in the Sharon Valley, 5 versts southeast of the same city 195. In any case, the area near Jopia, and in view of Judgment 5:17 (“and why should Dan be afraid with the ships”) and the city of Hierakon itself belonged to the tribe of Dan. The further words “and the end of the sons of Dan was small for them,” which constitute the rendering of the present Hebrew text, were not originally read in the LXX translation, as can be seen from the Batican and Alexandrian copies, in which there are no corresponding words καὶ ἰσηλθεν τὸ ὁρῶν υἱῶν Δαν ἀπ αὐτῶν 196 – “and the border of the sons of Dan went out from them” according to the current Slavic Bible. They were introduced into the Greek text by Origen in his Hexaples and marked with an asterisk, preserved in some of the copies 197; in later Greek copies (for example, Lucian's) they are read along with other text; from the editions based on these later lists, such as the Complutensian and Aldinsky ones, they were included in the Slavic translation - for the first time - in the Ostrog Bible, where it was conveyed: “Here the son of Dan will not reach the end of his accomplishment” 198 . They were not found in the ancient pre-Ostrog Slavic translation. The double evidence - the translation of the LXX according to the oldest copies and the Old Slavic translation - about the absence of these words in the biblical text has, undoubtedly, high significance for us both in itself, and in view of the fact that these words, as they are read in the Hebrew text, are very unclear, as can be seen, for example, from the translation of Blessed Jerome: et ipso fine concluditur - “and the limit itself consists” - or from the above translation in Ostrog Bible 199. Behind the words that make up the first half of Joshua 19:46, in the LXX translation according to the most ancient Greek words. follows directly what is Joshua 19:48: “this is the inheritance of the tribe of the sons of Dan... and their villages” 200, meanwhile, according to the Hebrew text and the Latin translation, with which the Slavic-Russian translation is consistent here, what follows is what is contained in Joshua 19:47, which speaks of the campaign of the Danites against Lasem. The greatest conformity of the order of narration adopted in the LXX translation is evident from the fact that the enumeration of the cities that fell to the tribe of Dan is usually followed by an afterword (Joshua 18:28, 19:8, etc.), which is represented here by the words Joshua 19:48, which, according to this order of narration accepted by the biblical writer, should follow Joshua 19:46. The premise of this afterword of what was said in Joshua 19:47 is also inconsistent in the sense that Lasem-Dan, conquered by the Danites, did not belong to the inheritance that this tribe originally received. The afterword is immediately followed in the most ancient Greek lists. translation is what is put in brackets in Joshua 19:48, as transferred from the Slavic Bible: “and they did not destroy... the sons of Dan... Amorites...” These words, which are absent in the current Hebrew text, were not, one must think, introduced into the text by Greek translators, on the basis of Judges 1:34, but were originally in the Hebrew text, as in the latter there are in other places books similar to the present indication of the non-expulsion of the former inhabitants by the tribe of Judah (Joshua 15:63,16:10,17:12). The addition of this indication to the description of the inheritance of the tribe of Dan was caused here by the fact that the abandonment of the Amorites in its inheritance served as the direct reason for what was stated equally in the Greek translation and in the Hebrew. the text of the event that took place in the campaign of the sons of Dan against Lasem. Since the Amorites who remained in the inheritance of the tribe of Dan did not allow them to go into the valleys that constitute the most fertile part of the inheritance, the Danites therefore decided to acquire another place for settlement, the struggle for which was less difficult than the fight with the Amorites in their inheritance. This event is described in more detail in Court 18. Thus, the events contained in Joshua 19:47–48 are presented in the Greek translation with greater completeness and consistency. With this presentation of them, the special brief and unclear indication given by the Hebrew text in Joshua 19:46 about the inadequacy of the inheritance given to the Danites turns out to be unnecessary. Lasem, in Judges 18:7 Laish, called Dan, was located at the source of the middle tributary of the Jordan (Leddan) on a high hill, on the site of the present village of Tel el-Qadi (this Arabic name means the same as “Dan”, i.e. “judge”). The words “[the Amorites remained to live in Elom and Salamis... as tributaries to him]” placed in brackets, not readable in the Hebrew text, are found in the oldest copies of the LXX translation (in Lucian’s, as well as in the translation of Blessed Jerome, they are absent). Elom and Salamis correspond to Elon and Shaalabvin named in Joshua 19:42–43. In their content, these additional words are similar to what is said, according to the Hebrew text and the LXX translation, in Judges 1:35, with the difference that in this last place the event is described with greater detail, consisting in the indication of Mount Jerez, and instead of Elom, Aijalon is named, read in Joshua 19:42, next to Shaalabvin. Joshua 19:50. at the command of the Lord they gave him the city of Timnath-sarai, which he asked for, on Mount Ephraim; and he built a city and lived in it. The city of Timnath-Saray given to Joshua (Vatican list - Θαιμαρχαρης, Alexandrian list - Θαμνασαρα, Slavic Bible - Timnath-Saray) was “on Mount Ephraim, north of Mount Gaasha” (Joshua 24:31) 201. Eusebius (θαμ ναθσαρα) called “the city of Joshua, in which his tomb is still located,” Tamnah, and is therefore identified with the city of this name, named in Joshua 15:10,19:43. In modern times, after the research of the French scientist Guerin and Abbot Richard, Western biblical scholars decided to believe Thamnaf-Sarayi to be on the site of the ruins of Tibna (Kherbet Tibne), located 15 (16 kilometers) miles northwest of Bethel. The most important basis for this identification was the fact that in the necropolis of present-day Tibna, a particularly remarkable tomb (Kubr-el-Anbiye) was found between several tombs carved into the rock, south of the hill with ruins, for its vastness, architectural art and the stone knives found in it, which are mentioned in Joshua 21:42, 24:30-31 according to the LXX translation. Inspection of the necropolis in Tibna, carried out by our domestic scientist (Prof. A.A. Olesnitsky), did not convince him of the correctness of identifying the tomb of Anbie with the tomb of Joshua 202, which is why he began to look for another place for the city of Joshua. He found it to the north of Kherbet Tibne, “to the left of the high road from Jerusalem to Napluz, at a distance of half an hour west of Lebben,” in an area in which there are two villages Hares and Kefar (known village) Hares, with the remains of ancient buildings preserved in them, made of roughly dressed stones. The basis for identifying the biblical Timnath-Hares (according to the book of Judges), or Tamarcharis, according to the Vatican list, with Hephor-Xapec are: firstly, the testimony of Jewish travelers of the 13th and 16th centuries, who indicated the tomb of Joshua in Kefar-Hares; secondly, that the name Hares “in the whole region of Ephema” was preserved only in the names of these villages; thirdly, that in the cemeteries of both villages there are ancient tombs, “but of the simplest, primitive design, without any ornaments.” Between them, one tomb in Kefar Hares is especially remarkable, distinguished by its special antiquity and also by the fact that there is a Muslim chapel next to it - “a sign of national respect for the place”, and fourthly, the fact that the mountain that screens the villages of Hares and Hefar-Hares from the south still bears the name Grash, consonant with the biblical mountain Gaash (the letter “p”, which is not in the Hebrew Gaash, came from Aramaic pronunciation as Darmask - Damascus 203. English explorers of western Palestine 204 came to the same idea about the site of Thamnaf-Saray. Appendix to Art. 2–8 about the cities of Simon's tribe. Joshua 19:2. After Bathsheba, according to the Hebrew text Beersheba, Sheva is also read (in the Vatican list and the Alexandrian list Σαμαα, in the later Greek lists Σαβεε - Savea in the Slavic Bible). In Joshua 15:26–32 there is no city named Sheba; here we read another name, similar in composition of sounds, Shema (Josh. 15:26), differing from the first only in the penultimate letter “m”, which could have been changed in the Hebrew text into the letter “v” under the influence of the previous name Beer Sheva, but was preserved in its original outline by the most ancient copies of the LXX translation, in which Shemaa is read; The name Shema in the Alexandrian list (in the Vatican – Σαλμαα) also has this mark (Σαμαα). Some confirmation of the idea that both names are identical is that both Shema and Sheva are preceded in both places by the name Molada. As for the dissimilarity of the initial sound in these names (“sh” and “s”), it does not matter, since the Hebrew letters “shin” and “sin” originally expressed the same sound. In view of this, it turns out to be plausible that Sheba, named in this place, was a special city, separate from Bathsheba, but not different from Shema named in Joshua 15:26. The city of Sheba is indicated (Knobel) on the site of the ruins of Saave northeast of Beersheba or, according to the spelling of this name in the most ancient Greek lists, in Selame 205. Joshua 19:4. Bethul, named here, is not listed in Joshua 15 among the cities of the tribe of Judah. There are, however, grounds for identifying him with Kesil, named in this chapter (Joshua 15:30). They are, firstly, that just as this latter is placed between Elpholad and Hormah, so Bethul in this place is located between these same cities; and, secondly, in the fact that in the ancient Vatican and a few later copies, instead of Kesil, it is read Βαιθηλ, changed in other Greek copies under the influence, obviously, of the Hebrew text, in Χασειρ, or Χασιλ: this latter style is adopted in the Slavic Bible. The name Bethel, preserved by the lists of the LXX translation, belonging to the city of Judah of the tribe, deserves attention in view of the indications of other Old Testament books on the existence of a city with this name in the inheritance of this tribe; Thus, in 1 Samuel 30:27 it is said about the city of Bethel (in Hebrew Beth-El), to which David from Ziklag sent gifts, in 1 Chronicles 4:30 between the cities of the tribe of Simeon Bethuel (in Hebrew Bethuel) is also indicated. These biblical indications give reason to think that in the southern part of Canaan, before the Israelites settled there, there was a city called Bethel - from the pagan sanctuary that was probably located in it. And, since the names Bethel and in Joshua 15:30 according to the Greek lists Bethul are identical in their composition and meaning (“bet” - house, “El” - God), then on this basis one can see in them the designation of the same city. The origin of the other name used in Joshua 15:30 according to the current Hebrew text, Kesil, which means “foolish,” is most likely explained by the fact that it was given to Bethel of the tribe of Simon, at a later time, in shame of it as a city that was formerly a place of idolatry; With this Bethel, one might think, the same thing happened as with Bethel of the tribe of Benjamin, which was called Bev-Aven by the prophet Hosea (Hosea 4:15), i.e. “the house of nothingness,” as having become a place of service to the golden calf. The name Kesil (Josh. 15:30) entered the Hebrew text, as the Vatican list suggests, after the LXX translation was made. The site of this Bethel-Kesila is supposedly indicated in the present El-Halyasa, or Elus, of the Greek writers, in which the church of Venus was located. Khalyasa, with the remains of a former flourishing city, is located 5 1/2 hours south of Beersheba. Joshua 19:5. The cities of Beth-Markaboth and Hatzar-Susa named here (as in 1 Chronicles 4:31) also do not appear among the cities of the tribe of Judah listed in Joshua 15:26–32. The opinion that these names serve as a designation for Madmana and Sansana indicated in Joshua 15:31 is nothing more than speculative. It is assumed that Madmana and Sansana in subsequent times received new names or nicknames due to their special significance on the trade route between Egypt and Syria, near which they were located: the first - Madmana - was called Beth-Markavoth, which means “house of chariots”, and the second - Sansana - Hatzar-Susa, which means “horse yard”, since in the first there was a warehouse for chariots, and in the second - a yard for horses when they were sent for sale. Moreover, the existence of such cities among the Israelites is confirmed by a reference to Solomon’s “cities for chariots” and for cavalry (1 Kings 9:19; 2 Chronicles 8:6) 206. Since the Canaanites had military chariots at the time of Joshua, there could, of course, have already existed at that time special warehouses or stations for them, as well as yards for horses, on the long route from Egypt, from where both were obtained in Palestine (1 Kings 10:26-29), and at the same time, of course, the cities in which these stations were located could have had special names. The book of Joshua presents other examples of dual names that some of the cities bore (Kiriath-jearim, Hebron). That Madmana and Sansana were located near the long road between Egypt and Damascus is not, however, a generally accepted position. Some indicate them in areas generally adjacent to Gaza 207 , while others do not find any reason to accurately determine their location 208 . On the other hand, some of the researchers of biblical geography indicate Beth-Markaboth and Hatzar-Susa in different locations than those assigned for Madmana and Sansana 209 . The LXX translation also does not provide any special data for clarifying the mutual relationship of those and other cities 210. Thus, the question of which of the cities of the tribe of Judah are meant by those named in this place as Beth-Marokaboth and Hatzar-Susa remains at the present time without a proper solution. Joshua 19:6. Beth-Levaoth (in the Slavic Bible Bethalvaf, according to the Alexandrian list, in the Vatican Βαθαρωθ) corresponds to Levaoth named in Joshua 15:32, the geographical location of which is not defined. Sharukhen corresponds, apparently, to the Shelikhin indicated in Nav. 15:32, as well as to the Sheruhan mentioned in the Egyptian monuments of the 18th dynasty, who was on the way from Egypt to Gaza. In the Greek-Slavic translation, the name Sharukhen corresponds to οἱ ἀγροὶ αὐτῶν - “and their villages” (Slavic Bible) 211; Greek translators took the Hebrew word corresponding to this name as a common noun 212. Moreover, in the Greco-Slavic translation of the cities indicated in Nav. 19: 2–6, there were 13, as indicated in their total amount, equally read in the Hebrew text and ancient translations, while according to the Hebrew text, together with Sheruhen, there are 14 of them; Moreover, in the total amount and here, therefore, as in Joshua 15:32, a numerical inaccuracy crept in. Joshua 19:7. Ain, Rimmon, united in Nehemiah, Neh.11:29, (in En-Rimmon) under one name, as here and in the Vatican list (Ερεμμων), constituted two cities, as can be seen from Joshua 15:32, where their names are connected by the union “and”, and in the Alexandrian list, with which the Slavic translation is consistent (Ain and Remmof). Rimmon, indicated by Eusebius (Ερεμβων) in 16 rom. miles from Eleutheropolis, was located on the site of the ruins of Umer Rummanim, 3 hours north of Beersheba; Closer to the latter, half an hour's journey, also to the north, there is a well (in Hebrew "ayin") with the remains of buildings that existed near it (called Chuelite), which could be the site of the city of Ain. As they were close to each other, Ain and Rimmon in later times were considered one city and their names were combined together, as the text of the book shows. Nehemiah. The next two cities, Ether and Ashan, located on the plain (Joshua 15:42), are not defined by their geographical location. Joshua 19:8. The place of Baalaf-Beer *12, or southern Ramah *13, is also not determined. Tristram. Bibles places, 214. O Deburiye, Holy Land, 2:425. Description of Tel Jephate, see Holy Land, 2:410. In the Moscow Greek Bible, these words, contrary to the Alexandrian list, are read. Field. Origenis Hexaplorum… Engannim Prof. A. A. Olesnitsky identifies with Vetulia in the book. Judith. Holy Land, 2:385. Dillmann. Die Bucher Numeri… und Iosua, c. 560. Doesn’t this word, however, constitute a transfer of the Hebrew “tsafon” - “to the north”, which was read here in the original Hebrew text and was left untranslated in the LXX? With this assumption, the omission of the words in question in the Hebrew text would also be understandable, as occurring due to the fact that there were two sentences next to each other with the word “tsafona” ( וְעֶבְרֹן הַגְּבוּל צָפוֹנָה - and the valley of Iftah-El to the north, and the border goes to the north); having written the first “tsafona”, the scribe, through an oversight, went straight to what followed the second “tsafona”, omitting what was between them. The meaning of the words preserved here by the LXX translation would be: “and the border goes north to Beth-emek...” In the Hebrew text “mehevel”, “hevel” means, by the way, “a strip of land, an area.” Of the special names that they bear in the Greek lists, it is noteworthy that the city of Umma is named in the ancient Vatican list Αρχωβ, and in a significant number of others - Ακκωρ, Ακκωβ or Ακκω, which names inspire the idea of Umma as identical with Acre, which according to Judges 1.31 belonged to Asher's tribe. In the Slavic Bible "Meelef". The words “in Tsanannim” correspond in the Vatican list to Βεσεμιειν, in the Alexandrian Βεσενανιμ – the Slavic “Vesenaniʹm”, which shows that the Greek translators of the Hebrew. “betsaanannim” was taken as one word, without separating “be” in the meaning of the preposition “in.” On the basis that Heleph is named Μοολαμ in the Vatican list, English explorers of western Palestine indicate its location in Aulam, southwest of the southern tip of Lake Gennesaret. His own. Περι Ιουδαικου πολεμου. II, VI, 3. See eg. Kihler. Lehrbuch d Bibl. Geschichte, 1, 491–492, or Dillmann. Numeri-Iosua, 563. In the Moscow Greek Bible, contrary to the Alexandrian list, however, it reads καὶ τῷ Ιουδα ὁ Ιορδάνης ἀπ ἀνατολῶν ἡλίου - “and to Judah the Jordan from the east sun" (Slavic Bible). Field. Origenis Hexaplorum. The ancient Slavic translation “from the sea of ​​Hierakon... near the border of Joppa” was consistent with the given Greek translation (V.K. Lebedev, 173–174). The current Slavic translation “and from the sea of Hierakonsk, and Irakkon, the border near Joppa” follows the later Greek text (and the Complutensian Polyglot in the Lucian copies), which included, according to Origen’s “Hexaples”, words, και‘Ιρεκκων, not read in the ancients lists. Dillmann. Numeri-Exodus. Oettli. Deuteronomium. Iosua to this place. Some Western biblical scholars recognize the name Me-Yarkon as a common noun, in which “me” is the Hebrew word for “water” and “hiarkon” is the Hebrew word. “hierakon” - “yellow color”, as a result of which this name is translated as “yellow water” or “yellow river”, which is recognized as Nahr el-Audja, which flows into the Mediterranean Sea, 6 kilometers north of Joppa, and Tell ech Rakkoet is recognized as the biblical Rakkon. This explanation may have in its favor the correspondence with the present Hebrew text, in which "narkon" as a common noun is placed with a member ("gal") and an apparent correspondence to the locality. The LXX translation, however, has an advantage over it due to its basis in the ancient text. Tristram. Bible places, 51. In the Moscow Greek Bible these words are read (Joshua 19:47) contrary to the Alexandrian verse. Field. Ongenis Hexaplorum. The words in question in the Hebrew text literally mean “and the limit of the sons of Dan went out from them.” A clearer meaning is achieved by the Hebraists through the so-called conjecture, i.e., by changing some of the words of the Hebrew text into others, namely, changing: “was pulled together, straitened” and “from them” into “for them”, and this results in the translation “and the border of the sons of Dan was strait for them.” This composition of words is Hebrew. text in this place, which does not give a definite meaning without alterations, naturally arouses distrust in itself, and due to the fact that these words are not translated in the LXX, it leads to the idea that they constitute a later insertion into the text, as the more outspoken Western biblical scholars say about this (Oetlli in the above-mentioned commentary). In the pre-Ostrog Slavic translation, the same order of narration indicated by the ancient copies of the LXX translation was adopted. V.K. Lebedev, p. 403. In Judgment 2.9, this city is named after the Hebrew text Timnath Heres, in the Russian translation - Thamnath-Sarai. A detailed analysis of these grounds is given in the repeatedly named work “The Holy Land,” vol. II, 307–328. "Holy Land" Prof. A. A. Olesnitsky was published in 1878. The English edition of The Survey of Western Palestine, which sets out the above idea of ​​the site of Famnat-Saray, was published in 1881. Cook. Commentary, II, 79. On this see, for example, Keil, Iosua, p. 127. At the same time, the place of Madmana is indicated in Maan lunes, 4 hours south of Gaza, or in El-Minjaj, east of the latter (Riehm. Handworterbuch... 936). The site of Sansana is given in the village of Semsim northeast of Gaza (ibid., 1368). Riess. Bible Atlas, 1887. Thus, Beth Markaboth is indicated at the site of the ruins of Mirkib, 4 1/2 hours west of the southern tip of the Dead Sea (Riehm. Ibid., 182) or 21 kilometers south of Araz (Riess). Hatzar-Susa is indicated at the site of the ruins of Susiseh northeast of Eshtemo (Riehm. Ibid., 582; about Eshtemo, present-day Semua, see Joshua 15:50). If Madmana in the ancient Vatican list bears the name Μακαρειμ, consonant with Markavoth, then in other Greek lists it is replaced by others, such as Βεδεδηνα in the Alexandrian list or Μεδεμηνα in other lists. Sansana in the Vatican list Σεθεννακ, in the Alexandrian list Σανσαννα; Hatzar-Susa in the Vatican list (Σαρσουσειν), in the Alexandrian list Ασερσουσιμ. There are obviously few similarities between these names. In the ancient handwritten Slavic translation the words “and their villages” were not read. V. Lebedev, 356. In the translation of Blessed Jerome it is taken as a proper name and translated: Sarohen. “Baalferirrammofa” in the Slavic Bible, according to the Alexandrian list (Βαρεκ according to the Vatican list). "Iametha" in the Slavic Bible according to the Alexandrian list (Βαμεθ in the Vatican list). You might be interested in: