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Joshua 19:2
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Simeon’s Inheritance with Judah

1 The asecond lot came out for Simeon, for the tribe of the children of Simeon according to their families. bAnd their inheritance was within the inheritance of the children of Judah.  
2 aThey had in their inheritance Beersheba (Sheba), Moladah,  
3 Hazar Shual, Balah, Ezem,
4 Eltolad, Bethul, Hormah,
5 Ziklag, Beth Marcaboth, Hazar Susah,
6 Beth Lebaoth, and Sharuhen: thirteen cities and their villages;
7 Ain, Rimmon, Ether, and Ashan: four cities and their villages;
8 and all the villages that were all around these cities as far as Baalath Beer, aRamah of the South. This was the inheritance of the tribe of the children of Simeon according to their families.  
9 The inheritance of the children of Simeon was included in the share of the children of Judah, for the share of the children of Judah was1 too much for them. aTherefore the children of Simeon had their inheritance within the inheritance of2 that people.  

The Land of Zebulun

10 The third lot came out for the children of Zebulun according to their families, and the border of their inheritance was as far as Sarid.
11 aTheir border went toward the west and to Maralah, went to Dabbasheth, and extended along the brook that is beast of Jokneam.  
Book Notes:
Jamieson, Fausset, and Brown Book Notes

Joshua

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Joshua 4:9; Joshua 6:25; Joshua 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Joshua 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Joshua 24:26] —all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Joshua 6:26 with I Kings 16:34; compare Joshua 10:13 with Habakkuk 3:11; Joshua 3:14 with Acts 7:45; Joshua 6:17-23 with Hebrews 11:30; Joshua 2:1-24 with James 2:25; Psalms 44:2; Psalms 68:12-14; Psalms 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

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