Joshua 22:7

Jos 22:7 Now to the [one] half of the tribe of Manasseh Moses had given [possession] in Bashan: but unto the [other] half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them,

Ver. 7. Then he blessed them.] See Jos 22:6.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jos 22:7. Then he blessed them — Not only prayed for them as a friend, but blessed them as a father, in the name of the Lord, recommending them, their families, and affairs to the grace of God. It seems probable, from the manner in which this is stated, that this his blessing was peculiarly and separately given to the half-tribe of Manasseh. He was somewhat more nearly related to them than to the other two, as being an Ephraimite, and perhaps they might be more reluctant to depart than the others, as they were leaving one half of their own tribe behind them, and therefore might have more need than the others of the comfort and encouragement of his blessing.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

22:7 Moses had given: The author takes great care to emphasize that the tribes east of the Jordan were part of Israel.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 7. Then he blessed them] Spoke respectfully of their fidelity and exertions, wished them every spiritual and temporal good, prayed to God to protect and save them, and probably gave some gifts to those leaders among them that had most distinguished themselves in this seven years' war. In all the above senses the word bless is frequently taken in Scripture.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7, 8) Joshua blesses the half tribe of Manasseh that dwelt on the west of Jordan.

(7) When Joshua sent them away also unto their tents, then he blessed them.—It is noteworthy that of all the tribes of Israel who followed Joshua, and remained with him, this half tribe alone is mentioned as receiving a special blessing. We cannot fail to observe that both in ancient times, and also among ourselves, the conduct of the two and a half tribes in choosing their inheritance on the east of Jordan has been regarded as laying them open to some blame. Historically, this is incorrect. God delivered the land of Sihon and Og to Israel; some one must inherit it. Again, the true eastern boundary of Palestine is not the Jordan, but the mountain range of Gilead, which parts it from the desert that lies beyond. Really the two and a half tribes were as much in Palestine as the rest, only their position does not take advantage of that wonderful miracle by which Jordan was driven back, and the Israelites were enabled to strike at the heart of their Canaanitish foes. They themselves, however, were compelled to cross the Jordan before they could obtain the nest which they seemed to have won before they crossed it—“that they without us should not be made perfect.” In the spiritual world these two and a half tribes answer to the people who received their inheritance from Moses (i.e., from the law); the others are those who received nothing until they followed Joshua, i.e., the Captain of salvation, Jesus Christ, who gives rest to all. When He came, His own people were divided, like the tribe of Manasseh. Some could not forsake Moses, a sacrifice which they thought He required of them; some gave up all, and followed Him. “Forgetting (Heb., M’nâsheh—i.e., Manasseh) the things that were behind, and reaching forth unto the things before,” they would take nothing but what He gave. These are they who receive special blessing from Him. (See Names on the Gates of Pearl—Manasseh, p. 165, &c.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. Now to the one half] The repetition here of what has been already described more fully (Jos_17:5, &c.), may seem to us superfluous. But “it agrees with the fulness, abundant in repetitions, of the ancient Hebrew style of narrative.” Keil. “A modern author will refer his readers to what he has stated elsewhere. The Jewish historian scarcely ever quotes or reminds, but repeats so much as may be necessary to make his account of the transaction in hand fully intelligible by itself.” The Speaker’s Commentary, in loc.

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.

And he spake unto them,.... To the half tribe of Manasseh only, though some think also to the other ten tribes:

saying, return with much riches unto your tents; that is, return to their own land, and habitations there, with whatsoever riches they had got from the spoil of the enemy:

and with very much cattle; they had taken from them, and fell to their share, and for which they had good pasturage in Gilead and Bashan, and therefore very proper to take with them:

with silver and with gold, and with brass, and with iron; whether in massive pieces, or wrought up into vessels, which they found in the houses of the Canaanites when they plundered them:

and with very much raiment; some no doubt very rich and costly, such as their kings, princes, nobles, and great personages among them wore:

divide the spoil of your enemies with your brethren; according to Jarchi and Kimchi, this is spoken to the half tribe of Manasseh, to divide their spoil with the tribes of Reuben and Gad; but it rather means the dividing the above spoil, when they came to their own country with their brethren they left behind; who as they were employed in guarding and defending their cities, their wives and children, herds and flocks, in their absence, they had a right to part of the spoil; and as in other instances it appears to be a common case for those that stayed at home to share in the spoil with them that went to war, see Num 31:27; though the notion of Abarbinel pleases me best, that by "their brethren" are meant the other half tribe of Manasseh that remained in Canaan, and were settled there: when the spoil of the Canaanites was divided among all the tribes, the whole tribe of Manasseh had its share; and whereas now half of it were going to their own country on the other side Jordan, it was but reasonable they should have their part of the spoil to carry with them; and this seems to be the true reason of their being separately addressed, and dismissed and blessed.

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

The insertion of this explanation about the half tribe, and the repetition of Joshua’s farewell, are examples of a marked characteristic of very ancient writers and of Hebrew writers as much as any - that of giving a completeness and finish to each section of their story. The Jewish historian scarcely ever quotes or reminds, but repeats so much as may be necessary to make his account of the transaction in hand fully intelligible by itself. (Compare also Jos 13:14, Jos 13:33; Jos 14:3; Jos 18:7.) It is quite possible, however, that the particulars special to Jos 22:8, may be due to some other narrative of the whole event than that to which Jos 22:5 belongs, and may have been interwoven by a later reviser.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

7. Bashan — See Jos_2:10, note.

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

Now to the one half of the tribe of Manasseh. We have here, as Keil remarks, a specimen of our author"s habit of repetition. Four times do we read (Jos_13:14, 33 14:3 18:7) that the Levites were to have no share in the division of the land. Four times (in Jos_13:8 Jos_14:3 Jos_18:7, and here) does he repeat that the tribe of Manasseh was divided into two, and had its inheritance on either side Jordan. The same kind of repetition occurs in the narrative of the passing of the Jordan. It has been before remarked to be a characteristic of the style of the Old Testament generally, but nowhere is it found to a greater degree than in the Book of Joshua. Yet this, to which critics of the analytical school have objected as a sign of spuriousness, is in fact one of those peculiarities of style which mark the individuality of the writer. It is to inspired history what the Gospel and Epistles of St. John are to inspired theology. The form belongs to the author; the matter, at least as regards its general purport, belongs to God. A Hebrew writer, we are reminded in the "Speaker"s Commentary," does not quote or refer to what has been already stated. If it is necessary to make his narrative clear, he repeats it.

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

the Jordan

This was a short name for the Jordan River.

iron

a strong, hard, magnetic metal

plunder

The winning army would take everything of value from the people they conquered.

translationWords

tribe

Manasseh

inherit

Bashan

Joshua

brother

tent

livestock

silver

gold

bronze

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Furthermore, when Yehoshua sent them off. He sent off the half-tribe of Menashe in the same manner as he sent off the Bnei Reuvein and the Bnei Gad.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.