The allotment to the half-tribe of Manasseh west of the Jordan is described. The daughters of Zelophehad claim their father's inheritance. Joseph's descendants complain they need more territory; Joshua tells them to clear the forested hill country.
What Makes This Chapter Remarkable
The daughters of Zelophehad (v. 3-6) invoke Moses's ruling from Numbers 27:1-11 — and it holds. Their father died without sons, and the inheritance passes to the daughters as God commanded. This is the legal system working: a precedent established in the wilderness is honored in the land. Joshua's response to the Joseph tribes' complaint (vv. 14-18) is bracing: 'If you are a numerous people, go up to the forest and clear it for yourselves' — stop complaining and start working.
Translation Friction
The phrase erets haPerizzi vehaRepha'im (v. 15, 'the land of the Perizzites and the Rephaim') places the Joseph tribes in territory associated with legendary pre-Israelite peoples. The word ya'ar (v. 15, 'forest') reveals that much of the hill country was densely wooded — the settlement required deforestation, a detail often lost in modern imagination of the landscape.
Connections
Zelophehad's daughters fulfill Numbers 27:1-11 and 36:1-12. The Canaanite chariots of iron (v. 16) anticipate Judges 1:19 and 4:3 (Sisera's iron chariots). Joshua's challenge to the Joseph tribes foreshadows the inter-tribal tensions of Judges. The Rephaim reference connects to Deuteronomy 2:10-11 and 3:11 (Og's bed).
The allotment for the tribe of Manasseh — Joseph's firstborn — was as follows: Machir, Manasseh's firstborn and the father of Gilead, received Gilead and Bashan because he was a warrior.
KJV There was also a lot for the tribe of Manasseh; for he was the firstborn of Joseph; to wit, for Machir the firstborn of Manasseh, the father of Gilead: because he was a man of war, therefore he had Gilead and Bashan.
Notes & Key Terms
Translator Notes
L'Makhir b'khor M'nasheh avi ha-Gil'ad ki hu hayah ish milchamah ('to Machir, firstborn of Manasseh, father of Gilead, because he was a man of war') — Machir's warrior status earned him the most formidable Transjordan territory: Gilead and Bashan, formerly Og's kingdom. The Machirite clan was the military backbone of Manasseh, and their Transjordan allotment (already described in 13:29-31) reflects their fighting capacity.
The remaining Manassites received allotments by their clans: the descendants of Abiezer, Helek, Asriel, Shechem, Hepher, and Shemida. These were the male descendants of Manasseh son of Joseph, clan by clan.
KJV There was also a lot for the rest of the children of Manasseh by their families; for the children of Abiezer, and for the children of Helek, and for the children of Asriel, and for the children of Shechem, and for the children of Hepher, and for the children of Shemida: these were the male children of Manasseh the son of Joseph by their families.
Notes & Key Terms
Translator Notes
Six Manassite clans receive the western (Cisjordan) allotment. Abiezer's clan will produce Gideon (Judges 6:11). Shechem is both a clan name and the city that will become a major political and religious center. The listing 'the male descendants' (ha-z'kharim) sets up the contrast with the female claimants in the next verse.
Now Zelophehad son of Hepher, son of Gilead, son of Machir, son of Manasseh, had no sons — only daughters. Their names were Mahlah, Noah, Hoglah, Milcah, and Tirzah.
KJV But Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, but daughters: and these are the names of his daughters, Mahlah, and Noah, Hoglah, Milcah, and Tirzah.
Notes & Key Terms
Translator Notes
Ts'lofchad — the man whose death without male heirs prompted a landmark legal ruling in Numbers 27:1-11: daughters can inherit when there are no sons. The five daughters successfully petitioned Moses for their father's nachalah, establishing a permanent precedent in Israelite inheritance law. Their inclusion here demonstrates that the ruling was honored in practice, not merely in principle.
They came before Eleazar the priest, Joshua son of Nun, and the leaders, and said, "The LORD commanded Moses to give us an inheritance among our relatives." So, in obedience to the LORD's command, he gave them an inheritance among the relatives of their father.
KJV And they came near before Eleazar the priest, and before Joshua the son of Nun, and before the princes, saying, The LORD commanded Moses to give us an inheritance among our brethren. Therefore according to the commandment of the LORD he gave them an inheritance among the brethren of their father.
Notes & Key Terms
Translator Notes
YHWH tsivvah et Mosheh latet lanu nachalah b'tokh acheinu ('the LORD commanded Moses to give us an inheritance among our kinsmen') — the daughters of Zelophehad cite the divine precedent from Numbers 27:7. They do not merely request; they invoke established legal authority. Vayyitten lahem el pi YHWH nachalah b'tokh achei avihen ('he gave them, according to the LORD's word, an inheritance among the brothers of their father') — the ruling is honored without hesitation. Women receive covenant land alongside men. The nachalah system is based on family right, not gender.
Ten parcels fell to Manasseh in addition to Gilead and Bashan east of the Jordan,
KJV And there fell ten portions to Manasseh, beside the land of Gilead and Bashan, which were on the other side Jordan;
Notes & Key Terms
Translator Notes
Asarah chavalim ('ten portions/parcels') — the ten western portions correspond to six male clans (v. 2) plus the four remaining portions needed for the five daughters of Zelophehad's sub-clan, reflecting the complex clan arithmetic of inheritance distribution.
because the daughters of Manasseh received an inheritance among the sons. The rest of the Manassites held the land of Gilead.
KJV Because the daughters of Manasseh had an inheritance among his sons: and the rest of Manasseh's sons had the land of Gilead.
Notes & Key Terms
Translator Notes
B'not M'nasheh nachalu nachalah b'tokh banav ('the daughters of Manasseh inherited an inheritance among his sons') — the narrator emphasizes the daughters' equal standing in the land distribution. The Zelophehad precedent is now embedded in the tribal record as accomplished fact.
Manasseh's boundary ran from Asher to Michmethath, which faces Shechem. The boundary went south to the inhabitants of En-tappuah.
KJV And the coast of Manasseh was from Asher to Michmethah, that lieth before Shechem; and the border went along on the right hand unto the inhabitants of Entappuah.
Notes & Key Terms
Translator Notes
Sh'khem ('Shechem') — one of the most historically significant cities in Israel: where Abraham first received the land promise (Genesis 12:6-7), where Jacob purchased land and built an altar (Genesis 33:18-20), and where the covenant renewal of chapter 24 will take place. Shechem sits in the pass between Mount Ebal and Mount Gerizim.
The land of Tappuah belonged to Manasseh, but the town of Tappuah on Manasseh's border belonged to the Ephraimites.
KJV Now Manasseh had the land of Tappuah: but Tappuah on the border of Manasseh belonged to the children of Ephraim;
Notes & Key Terms
Translator Notes
A precise territorial distinction: the surrounding land (erets Tappuach) belongs to Manasseh, but the city itself (Tappuach) belongs to Ephraim. Such border-city arrangements demonstrate the complexity of tribal boundaries in practice.
The boundary descended to the Kanah Valley. South of the valley, these cities belonged to Ephraim even though they were among Manasseh's cities. Manasseh's boundary was on the north side of the valley, ending at the sea.
KJV And the coast descended unto the river Kanah, southward of the river: these cities of Ephraim are among the cities of Manasseh: the coast of Manasseh also was on the north side of the river, and the outgoings of it were at the sea:
Notes & Key Terms
Translator Notes
The Kanah Valley (Nachal Qanah) serves as the dividing line between the two Joseph tribes, with Ephraim holding enclaves on the southern side within Manasseh's broader territory. The intermingling reflects the close kinship between the tribes.
To the south was Ephraim's territory, and to the north was Manasseh's, with the sea as their western boundary. They bordered Asher on the north and Issachar on the east.
KJV Southward it was Ephraim's, and northward it was Manasseh's, and the sea is his border; and they met together in Asher on the north, and in Issachar on the east.
Notes & Key Terms
Translator Notes
The summary positions the two Joseph tribes in relation to their neighbors: Asher to the northwest (along the Carmel coast) and Issachar to the northeast (in the Jezreel Valley). Manasseh's territory stretched from the Jordan to the Mediterranean — one of the widest east-west allotments.
Within Issachar and Asher, Manasseh held Beth-shean and its dependent towns, Ibleam and its towns, the residents of Dor and its towns, the residents of En-dor and its towns, the residents of Taanach and its towns, and the residents of Megiddo and its towns — three of the heights.
KJV And Manasseh had in Issachar and in Asher Bethshean and her towns, and Ibleam and her towns, and the inhabitants of Dor and her towns, and the inhabitants of Endor and her towns, and the inhabitants of Taanach and her towns, and the inhabitants of Megiddo and her towns, even three countries.
Notes & Key Terms
Translator Notes
Manasseh held important cities within the territories of neighboring tribes: Beth-shean (guarding the junction of the Jezreel and Jordan valleys), Ibleam (controlling a pass in the Carmel range), Dor (coastal), Taanach and Megiddo (controlling the Jezreel Valley). These were strategic cities, and Manasseh's claim to them reflects their military importance. Sh'loshet ha-nafet ('the three heights/districts') — a term of uncertain meaning, possibly referring to three elevated districts within these territories.
But the Manassites could not take possession of these cities. The Canaanites were determined to remain in this land.
KJV Yet the children of Manasseh could not drive out the inhabitants of those cities; but the Canaanites would dwell in that land.
Notes & Key Terms
Translator Notes
V'lo yakhlu b'nei M'nasheh l'horish et he-arim ha-elleh ('the sons of Manasseh could not dispossess these cities') — the third failure notice after Judah (15:63) and Ephraim (16:10). Vayyoel ha-K'na'ani lashavet ba-arets ha-zot ('the Canaanite was determined to dwell in this land') — the verb yo'el ('was willing, was determined, persisted') shows Canaanite tenacity. They refused to leave.
When the Israelites grew stronger, they subjected the Canaanites to forced labor but did not drive them out completely.
KJV Yet it came to pass, when the children of Israel were waxen strong, that they put the Canaanites to tribute; but did not utterly drive them out.
Notes & Key Terms
Translator Notes
Vayyitt'nu et ha-K'na'ani la-mas v'horesh lo horisho ('they put the Canaanite to forced labor but did not at all drive them out') — the same compromise as Ephraim (16:10). Economic exploitation replaces obedience to the divine command. The pattern — growing strong enough to enslave but choosing not to fully dispossess — reveals a failure of will, not capacity. When Israel became powerful enough to enforce the cherem, they chose profit over obedience.
The descendants of Joseph said to Joshua, "Why have you given us only one allotment — a single portion — as our inheritance? We are a numerous people, since the LORD has blessed us so abundantly."
KJV And the children of Joseph spake unto Joshua, saying, Why hast thou given me but one lot and one portion to inherit, seeing I am a great people, forasmuch as the LORD hath blessed me hitherto?
Notes & Key Terms
Translator Notes
Maddu'a natatta li nachalah goral echad v'chevel echad va-ani am rav ('why have you given me one lot and one portion when I am a large people?') — the Joseph tribes complain that their territory is too small for their population. The complaint contrasts sharply with Caleb's attitude: Caleb asked for the hardest territory (14:12), while Joseph demands easier, larger territory. Ad asher ad koh berkhani YHWH ('since the LORD has blessed me so much until now') — they cite divine blessing as the reason they deserve more land, turning theology into a self-serving argument.
Joshua answered them, "If you are so numerous, go up to the forest region and clear land for yourselves in the territory of the Perizzites and Rephaim, since the hill country of Ephraim is too cramped for you."
KJV And Joshua answered them, If thou be a great people, then get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants, if mount Ephraim be too narrow for thee.
Notes & Key Terms
Translator Notes
Im am rav attah aleh l'kha ha-ya'arah u-vereta l'kha sham ('if you are a numerous people, go up to the forest and clear it for yourself there') — Joshua's response is bracing: if you need more land, go take it. Clear the forests, fight the Perizzites and Rephaim. The answer exposes the Joseph tribes' complaint as laziness disguised as piety — they want more land without more effort. Ki ats l'kha har Efrayim ('since the hill country of Ephraim is too narrow for you') — Joshua acknowledges their crowding but redirects them toward the solution: expansion through effort, not redistribution of others' allotments.
The descendants of Joseph replied, "The hill country is not enough for us, and all the Canaanites in the valley lands have iron chariots — both those in Beth-shean and its towns and those in the Valley of Jezreel."
KJV And the children of Joseph said, The hill is not enough for us: and all the Canaanites that dwell in the land of the valley have chariots of iron, both they who are of Bethshean and her towns, and they who are of the valley of Jezreel.
Notes & Key Terms
Translator Notes
Rekhev barzel ('iron chariots') — the Canaanites' technological advantage. Iron chariots dominated the flat valley terrain where infantry was vulnerable. The Joseph tribes use the iron chariots as an excuse for not expanding into the valleys, ignoring the fact that God had already demonstrated His power over chariots at Merom (11:6-9). The complaint reveals a failure of faith: the tribe that cites God's blessing (v. 14) does not trust God's power against iron technology.
Joshua said to the house of Joseph — to Ephraim and Manasseh — "You are indeed a numerous people with great strength. You will not have just one allotment.
KJV And Joshua spake unto the house of Joseph, even to Ephraim and to Manasseh, saying, Thou art a great people, and hast great power: thou shalt not have one lot only:
Notes & Key Terms
Translator Notes
Am rav attah v'khoach gadol lakh ('you are a numerous people and great strength is yours') — Joshua now acknowledges both their numbers and their power. But instead of granting them additional territory at others' expense, he directs their power toward the challenge: if you are strong, use that strength to expand.
The hill country will be yours. Though it is forested, you will clear it, and its farthest reaches will be yours. And you will drive out the Canaanites, even though they have iron chariots and are strong."
KJV But the mountain shall be thine; for it is a wood, and thou shalt cut it down: and the outgoings of it shall be thine: for thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong.
Notes & Key Terms
Translator Notes
Ki torish et ha-K'na'ani ki rekhev barzel lo ki chazaq hu ('you will drive out the Canaanite, even though he has iron chariots, even though he is strong') — Joshua's final word directly addresses the iron chariot excuse. The chariots are real; the enemy is strong; and Joshua asserts that none of this matters. The tribe that claims God's blessing should act on God's power. The passage ends with a challenge rather than a concession — an echo of God's own words to Joshua in 1:6-9.