Joshua 15 29

Joshua 15:29 kjv

Baalah, and Iim, and Azem,

Joshua 15:29 nkjv

Baalah, Ijim, Ezem,

Joshua 15:29 niv

Baalah, Iyim, Ezem,

Joshua 15:29 esv

Baalah, Iim, Ezem,

Joshua 15:29 nlt

Baalah, Iim, Ezem,

Joshua 15 verses

Joshua 15 29 Meaning

Joshua 15:29 lists three towns—Baalah, Iim, and Ezem—that were part of the tribal inheritance of Judah. This verse, along with the surrounding verses in Joshua 15, serves as a meticulous record of the specific territories and settlements allotted to the largest tribe, Judah, by divine decree, reflecting the faithfulness of God in fulfilling His ancient promises concerning the land of Canaan to Israel.

Joshua 15 29 Context

Joshua chapter 15 specifically details the inheritance allotted to the tribe of Judah after the conquest of Canaan. This tribe received the largest and most significant portion of the promised land. The chapter meticulously outlines Judah's tribal boundaries (verses 1-12) and then lists numerous cities and their surrounding villages (verses 21-63) that fell within their allotted territory. Verse 29 is part of a subgrouping of towns located in the Negeb, or the southern desert region of Judah, mentioned from verse 21 onwards. These comprehensive lists served not merely as a geographical record but as a divine attestation and legal document confirming God's fulfillment of His covenant promises to Abraham and his descendants to give them the land (Gen 12:7; 15:18). This careful recording underscores the reality and precision of God's faithfulness, validating the possession of the land as an act of divine provision and ownership transferred to Israel.

Joshua 15 29 Word analysis

• Baalah (בַּעֲלָה - Ba'alâh):
  • Meaning: Derived from ba'al, meaning "owner," "master," or "lord." It can signify "mistress" or "a place of possession."
  • Significance: This name often appears associated with places that might have had connections to the worship of the Canaanite deity Baal. However, its inclusion in Israel's inheritance signifies that these formerly contested or pagan-influenced territories are now fully possessed by God's chosen people, under His sovereignty. This can be seen as an implicit theological statement of God's victory over foreign gods. This city is also known as Kirjath-jearim, from which the Ark of the Covenant was retrieved after its return from the Philistines (1 Sam 6:21; 2 Sam 6:2).
• Iim (עִים - 'Iyim):
  • Meaning: Possibly relates to "ruins" or "heaps" (related to עִי - 'î, a heap, ruin). Another interpretation links it to עִיִּים ('Iyyim) as found in Num 33:45,49 meaning "ruins."
  • Significance: The precise location of this town is less certain today, which is common for many of the smaller villages listed. Its inclusion emphasizes the detailed and exhaustive nature of the land allocation, including even smaller or perhaps desolate settlements.
• Ezem (עֶצֶם - 'Eṣem):
  • Meaning: Means "bone" or "strength," "essence."
  • Significance: Ezem is also mentioned in 1 Chr 4:29 as one of the towns inhabited by the tribe of Simeon. This indicates that Simeon, whose territory was eventually located as an enclave within Judah's larger portion, had a presence in this region. This shared occupation underscores the complex, yet meticulously planned, inter-tribal land distribution as directed by God.
• Words-group analysis (Baalah, Iim, Ezem):
  • Enumeration: The simple listing of these names, without descriptive clauses, highlights the nature of this passage as a factual, legal-style record of the inheritance. It functions as a precise register of received property.
  • Specificity: The presence of such detailed lists, even for smaller or less significant towns, emphasizes God's precision and commitment in fulfilling His promises exactly as stated. It leaves no ambiguity about what was given and possessed.
  • Prophetic Fulfillment: Each name, therefore, stands as a testament to the literal fulfillment of the ancient covenant to Abraham, demonstrating that the land was not merely conquered, but divinely bequeathed and documented.

Joshua 15 29 Bonus section

The meticulous detail in the tribal lists of Joshua reflects the common ancient Near Eastern practice of land surveys and cadastral records following military conquests or royal grants. However, in the biblical narrative, these lists carry a unique theological weight. They serve as divine property deeds, affirming that God is the ultimate granter of the land. This contrasts sharply with surrounding cultures where land claims were often based solely on conquest or arbitrary rule. For Israel, their land was a sacred trust and an inheritance (Nahalah - נַחֲלָה), guaranteed by the unchangeable word of God Himself, setting them apart and rooting their national identity in His promises. This emphasis on tangible, recorded places also provided legal and administrative stability for the newly formed nation in their settled existence.

Joshua 15 29 Commentary

Joshua 15:29 is not just a bland geographic entry; it is a fragment of divine faithfulness made manifest. These names—Baalah, Iim, and Ezem—represent actual, tangible portions of the Promised Land that God meticulously allocated to Judah. The act of listing these towns so exhaustively in Scripture attests to the completeness and truthfulness of God's covenant promises, confirming that He literally delivered on His word. These cities, whether ancient strongholds like Baalah or smaller settlements, are recorded as Judah's legitimate possession, demonstrating that God's plan unfolded with specificity and precision, down to every named plot of land. The inclusion of place names that may have formerly been associated with pagan worship subtly underscores God's sovereignty over all territories, even those once devoted to other deities, now brought under the authority of His chosen people.