Joshua 19:37

Hebrew (Westminster Leningrad Codex)

English Translation

and Kedesh, and Edrei, and En Hazor,

World English Bible · Public Domain

Highlights

1 first appearance in the Hebrew Bible

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Word by word

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וְעֵ֥ין

ʻÊyn Châtsôwr

H5877

“and · En-hazor”

Conjunction + Noun, Proper

Appears 2× in the Hebrew Bible
First appears here

Full BDB Definition

Origin: from H5869 and the same as H2674

TWOT: None

En-hazor = "fount of Hazor" - one of the fenced cities in the territory of Naphtali

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

4: words
3: distinct lemmas
Historical: section

Notable vocabulary

The rarest word here is וְעֵ֥ין En-hazor H5877 — appearing just 2 times in the whole Hebrew Bible.

First appearance in Scripture

This word makes its first canonical appearance in the Hebrew Bible here:

וְעֵ֥ין En-hazor H5877

Grammatical profile

4 nouns

Repetition

A word recurs within this verse — often emphatic in Hebrew:

וְעֵ֥ין En-hazor H5877 ×2

Hebrew & Septuagint length

In English translation the verse runs 7 words from the Hebrew and 9 from the Septuagint (LXX English) — closely comparable.

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

In the original languages it is 4 Hebrew tokens and 7 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Cross-references

Topical passages linked to Joshua 19:37 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Joshua 12:22 the king of Kedesh, one; the king of Jokneam in Carmel, one;
Joshua 20:7 They set apart Kedesh in Galilee in the hill-country of Naphtali, and Shechem in the hill-country of Ephraim, and Kiriath Arba (the same is Hebron) in the hill-country of Judah.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Joshua 19:37 Masoretic · Westminster Leningrad Codex

וְקֶ֥דֶשׁ וְאֶדְרֶ֖עִי וְעֵ֥ין חָצֽוֹר

and Kedesh, and Edrei, and En Hazor,

World English Bible · Public Domain

Greek LXX Joshua 19:37 Septuagint · lemma form

καί καδες καί ασσαρι καί πηγή ασορ

and Cades, and Assari, and the well of Asor;

LXX2012 (modern English Septuagint) · Public Domain

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

Targum Jonathan Prophets (Joshua–Malachi)

וְקֶדֶשׁ וְאֶדְרֶעִי וְעֵין חָצוֹר:

(no public-domain English translation for this verse)

Targum Jonathan — Aramaic: “Mikraot Gedolot” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “London "Chaldee Paraphrase," 1871” (public domain). Text via Sefaria.

Commentary

Notes on Joshua 19:37 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

37. Kedesh] or Kedesh Naphtali (= “the Holy Place of Naphtali”), see above, ch. Jos_12:22, originally, as we have seen, was a royal, and probably a sacred city of the Canaanites. It was conquered by Joshua (ch. Jos_12:22), and made subsequently “a city of refuge.” Here (a) Barak was born; here (b) he was when Deborah summoned him to fight the battle of his country; hither (c) the prophetess came with him; and hence (d) having rallied the warriors of Zebulun and Naphtali he marched with 10000 men to Tabor (Jdg_4:1-10).

Edrei, and En-hazor] are unknown. This Edrei must not be confounded with the well-known Edrei in Bashan.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

And Iron,.... Of Iron no mention is made elsewhere:

and Migdalel, which Jerom calls Magdiel, he says (m) was shown a small village, five miles from Dara, as you go to Ptolemais:

and Horem is not mentioned anywhere elsewhere;

and Bethanath; Jerom also relates (n), that Bathana, in the tribe of Naphtali, was a village that went by the name of Betbanes, fifteen miles from Caesarea:

and Bethshemesh was another city, in which was a temple dedicated to the sun, when inhabited by the Canaanites; see Jos 19:22; and so in Bethanath there might be a temple dedicated to some deity, though now uncertain what:

nineteen cities with their villages; there are more mentioned, but some of them might be only boundaries, and so belonged to another tribe.

(m) De loc. Heb. fol. 93. L. (n) Ibid. fol. 89. H.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Haydock's Catholic Bible Commentary

Enhasor, "the fountain of Asor," or Daphne, a delightful spot resembling the famous suburbs of Antioch. (Josephus, Jewish Wars iv. init.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Whedon's Commentary on the Bible

Daniel D. Whedon

37. Kedesh — See on Jos_12:22. Edrei, not the city in Bashan of the same name, (Jos_13:31, note,) but another near Kadesh, whose name still lingers, perhaps, in Khureibeh, a few miles west of Lake Merom. En-hazor seems to be the modern Ain-Hazur, between Ramah and Hukkok, some ten miles northwest of the Sea of Galilee. One reason why so many places have the same name among the Hebrews is, that the name is descriptive of some characteristic, as high, low, abounding in fountains, etc. Where two places had the same natural features they were apt to receive the same name.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Pulpit Commentary

Kedesh. (see Jos_12:22) It was the residence of Barak. (Jud_1:4:6) Known to Josephus (Bell. Jud:, 4:2 3) as Cydoessa, to Eusebius and Jerome as Cydissus; it is now Kedes (see Robinson, "Later Biblical Researches"). Edrei. Not the Edrei of Og, which was beyond Jordan.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Joshua, in the Historical, opens this verse with 4 words (3 distinct Hebrew lemmas). Its most distinctive word is ʻÊyn Châtsôwr (“En-hazor”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

The word ʻÊyn Châtsôwr carries the sense “En-hazor.” How does it shape the verse?
The word “En-hazor” first appears here in Scripture. What is being introduced at this debut?
Joshua 12:22 shares this passage’s theme. How do the two illuminate each other?
“En-hazor” occurs 2× in this one verse. What is the effect of the repetition?
The translations on this page render this verse differently — a whole-verse word diff, not a word-by-word alignment. What might account for the different wordings?
Reading how The Cambridge Bible for Schools and Colleges and John Gill's Exposition read this verse, where do the two commentators agree and where do they part?

Things to notice

1 word makes its first canonical appearance in Scripture here.
This verse counts 4 Hebrew ↔ 7 Greek words.
These translations choose different wording for 3 words in this verse.
“En-hazor” occurs 2× in this single verse.
3 distinct Hebrew lemmas span 4 words in this verse.