Joshua 15:1–19

It is probable that the most considerable parts of the northern and southern countries, and those that lay nearest to Gilgal, and which the people were best acquainted with, were first put into two portions, and the lot was cast upon them between these two principal tribes, of the one of which Joshua was, and of the other Caleb, who was the first commissioner in this writ of partition; and, by the decision of that lot, the southern country, of which we have an account in this chapter, fell to Judah, and the northern, of which we have an account in the two following chapters, to Joseph. And when this was done there was a more equal dividend (either in quantity or quality) of the remainder among the seven tribes. And this, probably, was intended in that general rule which was given concerning this partition (Num 33:54), to the more you shall give the more inheritance, and to the fewer you shall give the less, and every man's inheritance shall be where his lot falleth; that is, "You shall appoint two greater portions which shall be determined by lot to those more numerous tribes of Judah and Joseph, and then the rest shall be less portions to be allotted to the less numerous tribes." The former was done in Gilgal, the latter in Shiloh. In these verses, we have the borders of the lot of Judah, which, as the rest, is said to be by their families, that is, with an eye to the number of their families. And it intimates that Joshua and Eleazar, and the rest of the commissioners, when they had by lot given each tribe its portion, did afterwards (it is probable by lot likewise) subdivide those larger portions, and assign to each family its inheritance, and then to each household, which would be better done by this supreme authority, and be apt to give less disgust than if it had been left to the inferior magistrates of each tribe to make that distribution. The borders of this tribe are here largely fixed, yet not unalterably, for a good deal of that which lies within these bounds was afterwards assigned to the lots of Simeon and Dan. 1. The eastern border was all, and only, the Salt Sea, Jos 15:5. Every sea is salt, but this was of an extraordinary and more than natural saltness, the effects of that fire and brimstone with which Sodom and Gomorrah were destroyed in Abraham's time, whose ruins lie buried in the bottom of this dead water, which never either was moved itself or had any living thing in it. 2. The southern border was that of the land of Canaan in general, as will appear by comparing Jos 15:1-4 with Num 34:3-5. So that this powerful and warlike tribe of Judah guarded the frontiers of the whole land, on that side which lay towards their old sworn enemies (though their two fathers were twin-brethren), the Edomites. Our Lord therefore, who sprang out of Judah, and whose the kingdom is, shall judge the mount of Esau, Oba 1:21. 3. The northern border divided it from the lot of Benjamin. In this, mention is made of the stone of Bohan a Reubenite (Jos 15:6), who probably was a great commander of those forces of Reuben that came over Jordan, and died in the camp at Gilgal, and was buried not far off under this stone. The valley of Achor likewise lies upon this border (Jos 15:7), to remind the men of Judah of the trouble which Achan, one of their tribe, gave to the congregation of Israel, that they might not be too much lifted up with their services. This northern line touched closely upon Jerusalem (Jos 15:8), so closely as to include in the lot of this tribe Mount Zion and Mount Moriah, though the greater part of the city lay in the lot of Benjamin. 4. The west border went near to the great sea at first (Jos 15:12), but afterwards the lot of the tribe of Dan took off a good part of Judah's lot on that side; for the lot was only to determine between Judah and Joseph, which should have the north and which the south, and not immovably to fix the border of either. Judah's inheritance had its boundaries determined. Though it was a powerful warlike tribe, and had a great interest in the other tribes, yet they must not therefore be left to their own choice, to enlarge their possessions at pleasure, but must live so as that their neighbours might live by them. Those that are placed high yet must not think to be placed alone in the midst of the earth.

Et egreditur versus meridiem Maale-acrabim, et illinc transit in Sin: progrediens autem a meridie in Cades-barnea transit illinc in Esron, et rursum ascendit in Adar, unde circuit in Carcaa. 4. From thence it passed toward Azmon, and went out unto the river of Egypt; and the goings out of that coast were at the sea: this shall be your south coast. 4. Inde transit in Asmon, et egreditur ad torrentem AEgypti: suntque egressus hujus termini ad occidentem: iste erit vobis terminus ad meridiem. 5. And the east border was the salt sea, even unto the end of Jordan. And their border in the north quarter was from the bay of the sea at the uttermost part of Jordan: 5. Terminus vero ad orientem, est mare salis usque ad extremitatem Jordanis, terminus autem anguli aquilonaris a petra maris ab extremo Jordanis. 6. And the border went up to Bethhogla, and passed along by the north of Betharabah; and the border went up to the stone of Bohan the son of Reuben: 6. Ascenditque terminus iste in Beth-hoglah, et transit ab aquilone ad Betharaba, atque illinc ascendit terminus iste ad lapidem Bohan filii Ruben. 7. And the border went up toward Debir from the valley of Achor, and so northward, looking toward Gilgal, that is before the going up to Adummim, which is on the south side of the river: and the border passed toward the waters of Enshemesh, and the goings out thereof were at Enrogel: 7. Ascendit praeterea terminus iste in Debir a valle Achor, et versus aquilonem respicit ad Gilgal, quae est e regione ascensus Adummim, quae quidem est ab austro torrenti: et transit terminus iste ad aquas En-semes, suntque exitus ejus ad En-rogel. 8. And the border went up by the valley of the son of Hinnom unto the south side of the Jebusite; the same is Jerusalem: and the border went up to the top of the mountain that lieth before the valley of Hinnom westward, which is at the end of the valley of the giants northward: 8. Et ascendit terminus iste ad vallem filii Hinnom, ad latus Jebusaei a meridie, ipsa est Jerusalem: ascendit insuper terminus iste ad verticem montis qui est e regione vallis Hinnom ad occidentem, quae quidem est in extremitate vallis Rephaim ad aquilonem. 9. And the border was drawn from the top of the hill unto the fountain of the water of Nephtoah, and went out to the cities of mount Ephron; and the border was drawn to Baalah, which is Kirjathjearim: 9. Circuit autem terminus a vertice ipsius montis, ad fontem aquae Nephthoeh, et egreditur ad urbes montis Ephron, circuitque terminus iste in Baala, ipsa est Cirjath-jearim. 10. And the border compassed from Baalah westward unto mount Seir, and passed along unto the side of mount Jearim, which is Chesalon, on the north side, and went down to Bethshemesh, and passed on to Timnah: 10. Et illinc gyrat terminus iste a Baala ad occidentem ad montem Seir, et illinc pertransit ad latus montis Jearim ab aquilone, ipsa est Chesalon, descenditque in Bethsemes, et pertransit in Timna. 11. And the border went out unto the side of Ekron northward: and the border was drawn to Shicron, and passed along to mount Baalah, and went out unto Jabneel; and the goings out of the border were at the sea. 11. Egrediturque terminus ad latus Ecron ad Aquilonem, et circuit terminus iste ad Sichron, pertransitque ad montem Baala, et illinc egreditur in Jabneel, suntque exitus hujus termini ad mare. 12. And the west border was to the great sea, and the coast thereof. This is the coast of the children of Judah round about according to their families. 12. Porro terminus occidentalis ad mare magnum, et terminum, iste est terminus filiorum Jehuda per circuitum, per familias suas. 13. And unto Caleb the son of Jephunneh he gave a part among the children of Judah, according to the commandment of the LORD to Joshua, even the city of Arba the father of Anak, which city is Hebron. 13. Caleb autem filio Jephune dedit partem in medio filiorum Jehuda, secundum sermonem Jehovae ad Josue, Cirjath-arba patris Anac, ipsa est Hebron. 1. I have already premised, that I would not be very exact in delineating the site of places, and in discussing names, partly because I admit that I am not well acquainted with topographical or chorographic science, and partly because great labor would produce little fruit to the reader; [144] nay, perhaps the greater part of readers would toil and perplex themselves without receiving any benefit. With regard to the subject in hand, it is to be observed, that the lot of the tribe of Judah not only falls on elevated ground, the very elevation of the territory, indicating the dignity of the future kingdom, but a similar presage is given by its being the first lot that turns up. What had already been obtained by arms, they begin to divide. The names of the ten tribes are cast into the urn. Judah is preferred to all the others. Who does not see that it is raised to the highest rank, in order that the prophecy of Jacob may be fulfilled? Then within the limits here laid down, it is well known that there were rich pastures, and vineyards celebrated for their productiveness and the excellence of their wines. In this way, while the lot corresponds with the prophecy of Jacob, it is perfectly clear that it did not so happen by chance; the holy patriarch had only uttered what was dictated by the Spirit. If any are better skilled in places, a more minute investigation will be pleasant and useful to them. But lest those who are less informed feel it irksome to read unknown names, let them consider that they have obtained knowledge of no small value, provided they bear in mind the facts to which I have briefly and summarily adverted -- that the tribe of Judah was placed on elevated ground, that it might be more conspicuous than the others, until the scepter should arise from it -- and that a region of fruitful vineyards and rich pastures was assigned to his posterity -- and, finally, all this was done, in order that the whole people might recognize that there was nothing of the nature of chance in the turning up of a lot, which had been foretold three centuries before. Besides, it is easy for the unlearned to infer from the long circuit described, that the territory thus allocated to one tribe was of great extent. [145] For although some diminution afterwards took place, its dominions always continued to be the largest. It is necessary, however, to bear in mind what I formerly observed, that nothing else was determined by the lot than that the boundary of the children of Judah was to be contiguous to the land of Edom and the children of Sin, and that their boundary, in another direction, was to be the river of Egypt and the Mediterranean Sea -- that those who had been selected to divide the country proceeded according to the best of their judgment, in proportioning the quantity of territory allotted to the number of their people, without extending their boundaries any farther -- and that they followed the same method in other cases, as vicinity or other circumstances demanded. Any error into which they fell, did not at all affect the general validity of their decision. For as they were not ashamed partly to recall any partition that might have been made without sufficient consideration, so the people in their turn, while they acknowledged that they had acted in the matter with the strictest good faith and honesty, submitted the more willingly to whatever they determined. Thus, notwithstanding any particular error, their general arrangements received full effect. It will be worth while to make one remark on the city Jebus, whose name was afterwards Jerusalem. Although it had been already chosen, by the secret counsel of God, for his sanctuary, and the seat of the future kingdom, it however continued in the possession of the enemy down to the time of David. In this long exclusion from the place on which the sanctity, excellence, and glory of the rest of the land were founded, there was a clear manifestation of the divine curse inflicted to punish the people for their sluggishness: since it was virtually the same as if the land had been deprived of its principal dignity and ornament. But on the other hand, the wonderful goodness of God was conspicuous in this, that the Jebusites who, from the long respite which had been given them, seemed to have struck their roots most deeply, were at length torn up, and driven forth from their secure position. 13. And unto Caleb the son of Jephunneh, etc Were we to judge from the actual state of matters, it would seem ridiculous repeatedly to celebrate an imaginary grant from which Caleb received no benefit while Joshua was alive. But herein due praise is given both to the truth of God, and to the faith of his saint in resting on his promise. Therefore, although sneering men, and the inhabitants of the place itself, if the rumor had reached them, might have derided the vain solicitude of Caleb, and the empty liberality of Joshua, the contempt thus expressed would only have proved them to be presumptuous scoffers. God at length evinced the firmness of his decree by the result, and Caleb, though he saw himself unable to obtain access to the mountain, testified that he was contented with the mere promise of God, the true exercise of faith, consisting in a willingness to remain without the fruition of things which have been promised till the period actually arrive. Moreover, this passage, and others similar to it, teach us that the giants who are usually called Enakim, were so named after their original progenitor, Enac, and that the word is hence of Gentile origin. The time when Caleb routed the sons of Enac we shall see in a short time. This passage also shows us that Caleb, when he brought forward the name of Moses, did not make a mere pretence, or utter anything that was not strictly true; for it is now plainly declared, that Moses had so appointed, in conformity with the command of God. Footnotes: [144] French, "Jai desia par ci devant adverti que je ne seroye point curieux a desrire ou peindre la situation des lieux, et a espulcher tous les noms, en partie parce que je confesse franchement que je ne suis pas bien exerce a faire descriptions de lieux ou de regions; en partie d'autant que d'un grand travail qu'il faudroit prendre, il n'en reviendroit que bien peu de fruict aux lecteurs;" "I have already before this intimated that I would not be curious in describing or painting the situation of places, and in expiscating all the names, partly because, I frankly confess, that I am not much experienced in making descriptions of places or countries, partly because from the great labor which it would be necessary to take, very little benefit would redound to the reader." It may be added that these descriptions of boundaries, how minutely soever they may be detailed, must, from their very nature, leave a very vague impression on the mind of the most careful reader, and are much less adapted for the ear than for the eye, which, by a single glance at a map, furnishes information much more vivid, distinct, and accurate than can be obtained from pages of description. At the same time it ought to be remembered, that accurate and detailed descriptions of the boundaries of the different tribes were absolutely indispensable to the Israelites themselves, to whom they formed a kind of title-deeds, vindicating their right of possession, and securing them against encroachment. -- Ed. [145] As originally laid out, it contained nearly a third of the whole Israelitish territory west of the Jordan. -- Ed.

It is said to be a part among the children of Judah; though it was assigned him before the lot of that tribe came up, yet it proved, God so directing the lot, to be in the heart of that tribe, which was graciously ordered in kindness to him, that he might not be as one separated from his brethren and surrounded by those of other tribes. II. Caleb having obtained this grant, we are told, 1. How he signalized his own valour in the conquest of Hebron (Jos 15:14): He drove thence the three sons of Anak, he and those that he engaged to assist him in this service. This is mentioned here to show that the confidence he had expressed of success in this affair, through the presence of God with him (Jos 14:12), did not deceive him, but the event answered his expectation. It is not said that he slew these giants, but he drove them thence, which intimates that they retired upon his approach and fled before him; the strength and stature of their bodies could not keep up the courage of their minds, but with the countenances of lions they had the hearts of trembling hares. Thus does God often cut off the spirit of princes (Psa 76:12), take away the heart of the chief of the people (Job 12:24), and so shame the confidence of the proud; and thus if we resist the devil, that roaring lion, though he fall not, yet he will flee. 2. How he encouraged the valour of those about him in the conquest of Debir, Jos 15:15, etc. It seems, though Joshua had once made himself master of Debir (Jos 10:39), yet the Canaanites had regained the possession in the absence of the army, so that the work had to be done a second time; and when Caleb had completed the reduction of Hebron, which was for himself and his own family, to show his zeal for the public good, as much as for his own private interest, he pushes on his conquest to Debir, and will not lay down his arms till he sees that city also effectually reduced, which lay but ten miles southward from Hebron, though he had not any particular concern in it, but the reducing of it would be to the general advantage of his tribe. Let us learn hence not to seek and mind our own things only, but to concern and engage ourselves for the welfare of the community we are members of; we are not born for ourselves, nor must we live to ourselves. (1.) Notice is taken of the name of this city. It had been called Kirjath-sepher, the city of a book, and Kirjath-sannah (Jos 15:49), which some translate the city of learning (so the Septuagint Polis grammaton), whence some conjecture that it had been a university among the Canaanites, like Athens in Greece, in which their youth were educated; or perhaps the books of their chronicles or records, or the antiquities of the nation, were laid up there; and, it may be, this was it that made Caleb so desirous to see Israel master of this city, that they might get acquainted with the ancient learning of the Canaanites. (2.) The proffer that Caleb made of his daughter, and a good portion with her, to any one that would undertake to reduce that city, and to command the forces that should be employed in that service, Jos 15:16. Thus Saul promised a daughter to him that would kill Goliath (Sa1 17:25), neither of them intending to force his daughter to marry such as she could not love, but both of them presuming upon their daughters' obedience, and submission to their fathers' will, though it might be contrary to their own humour or inclination. Caleb's family was not long honourable and wealthy, but religious; he that himself followed the Lord fully no doubt taught his children to do so, and therefore it could not but be a desirable match to any young gentleman. Caleb, in making the proposal, aims, [1.] To do service to his country by the reducing of that important place; and, [2.] To marry a daughter well, to a man of learning, that would have a particular affection for the city of books, and a man of war, that would be likely to serve his country, and do worthily in his generation. Could he but marry his child to a man of such a character, he would think her well bestowed, whether the share in the lot of his tribe were more or less. (3.) The place was bravely taken by Othniel, a nephew of Caleb, whom probably Caleb had thoughts of when he made the proffer, Jos 15:17. This Othniel, who thus signalized himself when he was young, had long after, in his advanced years, the honour to be both a deliverer and a judge in Israel, the first single person that presided in their affairs after Joshua's death. It is good for those who are setting out in the world to begin betimes with that which is great and good, that, excelling in service when they are young, they may excel in honour when they grow old. (4.) Hereupon (all parties being agreed) Othniel married his cousin-german Achsah, Caleb's daughter. It is probable that he had a kindness for her before, which put him upon this bold undertaking to obtain her. Love to his country, an ambition of honour, and a desire to find favour with the princes of his people, might not have engaged him in this great action, but his affection for Achsah did. This made it intolerable to him to think that any one should do more to win her favour than he would, and so inspired him with this generous fire. Thus is love strong as death, and jealousy cruel as the grave. (5.) Because the historian is now upon the dividing of the land, he gives us an account of Achsah's portion, which was in land, as more valuable because enjoyed by virtue of the divine promise, though we may suppose the conquerors of Canaan, who had had the spoil of so many rich cities, were full of money too. [1.] Some land she obtained by Caleb's free grant, which was allowed while she married within her own tribe and family, as Zelophehad's daughters did. He gave her a south land, Jos 15:19. Land indeed, but a south land, dry, and apt to be parched. [2.] She obtained more upon her request; she would have had her husband to ask for a field, probably some particular field, or champaign ground, which belonged to Caleb's lot, and joined to that south land which he had settled upon his daughter at marriage. She thought her husband had the best interest in her father, who, no doubt, was extremely pleased with his late glorious achievement, but he thought it was more proper for her to ask, and she would be more likely to prevail; accordingly she did, submitting to her husband's judgment, though contrary to her own; and she managed the undertaking with great address. First, She took the opportunity when her father brought her home to the house of her husband, when the satisfaction of having disposed of his daughter so well would make him think nothing too much to do for her. Secondly, She lighted off her ass, in token of respect and reverence to her father, whom she would honour still, as much as before her marriage. She cried or sighed from off her ass, so the Septuagint and the vulgar Latin read it; she expressed some grief and concern, that she might give her father occasion to ask her what she wanted. Thirdly, She calls it a blessing, because it would add much to the comfort of her settlement; and she was sure that, since she married not only with her father's consent, but in obedience to his command, he would not deny her his blessing. Fourthly, She asks only for the water, without which the ground she had would be of little use either for tillage or pasture, but she means the field in which the springs of water were. The modesty and reasonableness of her quest gave it a great advantage. Earth without water would be like a tree without sap, or the body of an animal without blood; therefore, when God gathered the waters into one place, he wisely and graciously left some in every place, that the earth might be enriched for the service of man. See Psa 104:10, etc. Well, Achsah gained her point; her father gave her what she asked, and perhaps more, for he gave her the upper springs and the nether springs, two fields so called from the springs that were in them, as we commonly distinguish between the higher field and the lower field. Those who understand it but of one field, watered both with the rain of heaven and the springs that issued out of the bowels of the earth, give countenance to the allusion we commonly make to this, when we pray for spiritual and heavenly blessings which relate to our souls as blessings of the upper springs, and those which relate to the body and the life that now is as blessings of the nether springs. From this story we learn, 1. That it is no breach of the tenth commandment moderately to desire those comforts and conveniences of this life which we see attainable in a fair and regular way. 2. That husbands and wives should mutually advise, and jointly agree, about that which is for the common good of their family; and much more should they concur in asking of their heavenly Father the best blessings, those of the upper springs. 3. That parents must never think that lost which is bestowed upon their children for their real advantage, but must be free in giving them portions as well as maintenance, especially when they are dutiful. Caleb had sons (Ch1 4:15), and yet gave thus liberally to his daughter. Those parents forget themselves and their relation who grudge their children what is convenient for them when they can conveniently part with it.

And it came to pass, as she came unto him, that she moved him to ask of her father a field: and she lighted off her ass; and Caleb said unto her, What would thou? 18. Fuitque quum veniret ipsa suasit illi, ut peteret a patre suo agrum, et descendit de asino, dixitque ei Caleb, Quid tibi est? 19. Who answered, Give me a blessing; for thou has given me a south land; give me also springs of water. And he gave her the upper springs, and the nether springs. 19. Illa respondit, Da mihi benedictionem: quandoquidem terram aridam dedisti mihi, da mihi fontes aquarum. Et dedit ei fontes superiores, et fontes inferiores. 20. ? This is the inheritance of the tribe of the children of Judah according to their families. 20. Ista est haereditas tribus filiorum Jehuda per familias suas. 21. And the uttermost cities of the tribe of the children of Judah toward the coast of Edom southward were Kabzeel, and Eder, and Jagur, 21. Fuerunt autem urbes in extremitate tribus filiorum Jehudae juxta terminum Edom ad meridiem, Cabseel, et Eder, et Jagur. 22. And Kinah, and Dimonah, and Adadah, 22. Et Cina, et Dimona, et Adada, 23. And Kedesh, and Hazor, and Ithnan, 23. Et Cedes, et Hasor, et Ithnan, 24. Ziph, and Telem, and Bealoth, 24. Ziph, et Telem, et Bealoth, 25. And Hazor, Hadattah, and Kerioth, and Hezron, which is Hazor, 25. Et Hasor in Hadatha, et Cerioth, Hesron, ipsa est Hasor, 26. Amam, and Shema, and Moladah, 26. Amam, et Sema, et Molada, 27. And Hazargaddah, and Heshmon, and Bethpalet, 27. Et Hasar-gadda, et Hesmon, Beth-phelet, 28. And Hazarshual, and Beersheba, and Bizjothjah, 28. Et Hasar-sual, et Beerseba, et Bizjotheja, 29. Baalah, and Iim, and Azem, 29. Baala, et Iim, et Asem, 30. And Eltolad, and Chesil, and Hormah, 30. Et Eltholad, et Chesil, et Horma, 31. And Ziklag, and Madmannah, and Sansannah, 31. Et Siclag, et Madmannah, et Sensannah, 32. And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are twenty and nine, with their villages: 32. Et Lebaoth, et Silhim, et Ain, et Rimon: omnes urbes viginti et novem, et villae earum. 33. And in the valley, Eshtaol, and Zoreah, and Ashnah, 33. In planitie Esthaol, et Sora, et Asnah, 34. And Zanoah, and Engannim, Tappuah, and Enam, 34. Et Zanoah, et Engannim, et Taphuah, et Enam, 35. Jarmuth, and Adullam, Socoh, and Azekah, 35. Jarmuth, et Adulam, Socoh, et Azecah, 36. And Sharaim, and Adithaim, and Gederah, and Gederothaim; fourteen cities with their villages: 36. Et Saaraim, et Adithaim, et Gederah, et Gederothaim: urbes quatuordecim, et villae earum. 37. Zenan, and Hadashah, and Migdalgad, 37. Senam, et Hadasa, et Migdalgad, 38. And Dilean, and Mizpeh, and Joktheel, 38. Et Dilan, et Mispeh, et Jocteel, 39. Lachish, and Bozkath, and Eglon, 39. Lachis, et Boscath, et Eglon, 40. And Cabbon, and Lahmam, and Kithlish, 40. Et Chabbon, et Lahmam, et Chithlis, 41. And Gederoth, Bethdagon, and Naamah, and Makkedah; sixteen cities with their villages: 41. Et Gederoth, Beth-dagon, et Naamah, et Makeda: urbes sexdecim, et villae earum. 42. Libnah, and Ether, and Ashan, 42. Libna, et Ether, et Asan, 43. And Jiphtah, and Ashnah, and Nezib, 43. Et Jeptha, et Asna, et Nesib, 44. And Keilah, and Achzib, and Mareshah; nine cities with their villages: 44. Et Cheila, et Achzib, et Maresah: urbes novem et villae earum. 45. Ekron, with her towns and her villages: 45. Ecron, et oppida ejus et villae ejus. 46. From Ekron even unto the sea, all that lay near Ashdod, with their villages: 46. Ab Ecron, et ad mare, omnes quae sunt ad latus Asdod, et villae earum. 47. Ashdod with her towns and her villages, Gaza with her towns and her villages, unto the river of Egypt, and the great sea, and the border thereof: 47. Asdod, oppida ejus, et villae ejus: Azza, oppida ejus et villae ejus usque ad torrentem AEgypti, et mare magnum, et terminus, 48. And in the mountains, Shamir, and Jattir, and Socoh, 48. Et in monte, Samir, et Jathir, et Sochoh, 49. And Dannah, and Kirjathsannah, which is Debir, 49. Et Dannah, et Ciriath-sannah, ipsa est Debir, 50. And Anab, and Eshtemoh, and Anim, 50. Et Anab, et Eshtemoh, et Anim, 51. And Goshen, and Holon, and Giloh; eleven cities with their villages: 51. Et Gosan, et Holon, et Giloh: urbes undecim, et villae earum. 52. Arab, and Dumah, and Eshean, 52. Arab, et Dumah, et Esan, 53. And Janum, and Bethtappuah, and Aphekah, 53. Et Janum, et Beth-thappuah, et Aphecah, 54. And Humtah, and Kirjatharba, which is Hebron, and Zior; nine cities with their villages: 54. Et Huntha, et Ciriath-arba, ipsa est Hebron, et Sior: urbes novem, et villae earum. 55. Maon, Carmel, and Ziph, and Juttah, 55. Mahon, Carmel, et Ziph, et Juttah, 56. And Jezreel, and Jokdeam, and Zanoah, 56. Et Jezrael, et Jocdean, et Zaura, 57. Cain, Gibeah, and Timnah; ten cities with their villages: 57. Cain, Giba, et Thimna: urbes decem, et villae earum. 58. Halhul, Bethzur, and Gedor, 58. Hal-hul, et Beth-sur, et Gedor, 59. And Maarath, and Bethanoth, and Eltekon; six cities with their villages: 59. Et Maarath, et Bethanoth, et Elthecon: urbes sex, et villae earum. 60. Kirjathbaal, which is Kirjathjearim, and Rabbah; two cities with their villages: 60. Ciriath-baal, ipsa est Ciriath-jearim, et Rabba: urbes duae, et villae earum. 61. In the wilderness, Betharabah, Middin, and Secacah, 61. In deserto, Beth-arabah, Middin, et Sech-acha, 62. And Nibshan, and the city of Salt, and Engedi; six cities with their villages. 62. Et Nibsan, et urbs salis, et Engedi: urbes sex, et villae earum. 63. As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day. 63. Porro Jebusaeos habitatores Jerusalem non potuerunt filii Jehuda expellere: itaque habitavit Jebusaeus cum filiis Jehuda in Jerusalem usque ad diem hanc. Here we have a narrative of what plainly appears from the book of Joshua to have taken place subsequent to the death of Joshua; but lest a question might have been raised by the novelty of the procedure, in giving a fertile and well watered field as the patrimony of a woman, the writer of the book thought proper to insert a history of that which afterwards happened, in order that no ambiguity might remain in regard to the lot of the tribe of Judah. First, Caleb is said, after he had taken the city of Hebron, to have attacked Debir or Ciriath-sepher, and to have declared, that the person who should be the first to enter it, would be his son-in-law. And it appears, that when he held out this rare prize to his fellow-soldiers for taking the city, no small achievement was required. This confirms what formerly seemed to be the case, that it was a dangerous and difficult task which had been assigned him, when he obtained his conditional grant. Accordingly, with the view of urging the bravest to exert themselves, he promises his daughter in marriage as a reward to the valor of the man who should first scale the wall. It is afterwards added that Othniel who was his nephew by a brother, gained the prize by his valor. I know not how it has crept into the common translation that he was a younger brother of Caleb; for nothing in the least degree plausible can be said in defense of the blunder. Hence some expositors perplex themselves very unnecessarily in endeavoring to explain how Othniel could have married his niece, since such marriage was forbidden by the law. It is easy to see that he was not the uncle, but the cousin of his wife. But here another question arises, How did Caleb presume to bargain concerning his daughter until he was made acquainted with her inclinations? [146] Although it is the office of parents to settle their daughters in life, they are not permitted to exercise tyrannical power and assign them to whatever husbands they think fit without consulting them. For while all contracts ought to be voluntary, freedom ought to prevail especially in marriage that no one may pledge his faith against his will. But Caleb was probably influenced by the belief that his daughter would willingly give her consent, as she could not modestly reject such honorable terms; [147] for the husband to be given her was no common man, but one who should excel all others in warlike prowess. It is quite possible, however, that Caleb in the heat of battle inconsiderately promised what it was not in his power to perform. It seems to me, however, that according to common law, the agreement implied the daughter's consent, and was only to take effect if it was obtained. [148] God certainly heard the prayer of Caleb, when he gave him a son-in-law exactly to his mind. For had the free choice been given him, there was none whom he would have preferred. 18. And it came to pass as she came unto him, etc Although we may conjecture that the damsel Acsa was of excellent morals and well brought up, as marriage with her had been held forth as the special reward [149] of victory, yet perverse cupidity on her part is here disclosed. She knew that by the divine law women were specially excluded from hereditary lands, but she nevertheless covets the possession of them, and stimulates her husband by unjust expostulation. In this way ambitious and covetous wives cease not to molest their husbands until they force them to forget shame, modesty, and equity. For although the avarice of men also is insatiable, yet women are apt to be much more precipitate. The more carefully ought husbands to be on their guard against being set as it were on flame by the blast of such importunate counsels. [150] But a greater degree of intemperance is displayed when she acquires additional boldness from the facility of her husband and the indulgence of her father. Not contented with the field given to her, she demands for herself a well-watered district. And thus it is when a person has once overleaped the bounds of rectitude and honesty, the fault is forthwith followed up by impudence. Moreover, her father in refusing her nothing gives proof of his singular affection for her. But it does not therefore follow that the wicked thirst of gain which blinds the mind and perverts right judgment is the less hateful. In regard to Acsa's dismounting from the ass, some interpreters ascribe it to dissimulation and craft, as if she were pretending inability to retain her seat from grief. In this way her dismounting or falling off is made an indication of criminality and defective character. It is more simple, however, to suppose that she placed herself at her father's feet with the view of accosting him as a suppliant. Be this as it may, by her craft and flattery she gained his consent, and in so far diminished the portion of her brothers. [151] 20. This is the inheritance, etc He had formerly, indeed, traced out the boundaries of the children of Judah; but it is now shown for a different reason how large and fertile the territory was which the Lord in his great liberality had bestowed upon them. One hundred and thirteen cities with their towns and villages are enumerated. The number attests not only the populousness, but also the fertility of the country. And there cannot be a doubt that by the divine blessing a new degree of fertility was imparted to it. The goodness of God was, however, manifested in the very nature of the land selected for his people, a land abounding in all kinds of advantages. If we attend to the number of souls in the tribe, we shall find that one half of the country would have been amply sufficient for their habitation. For when eight hundred were allocated in each of the cities, the remainder had the towns and the villages. It is no doubt true that a portion was afterwards withdrawn and given to the tribe of Simeon. For in this was accomplished the dispersion of which Jacob had prophesied, "I will divide them in Jacob, and scatter them in Israel." (Genesis 49:7) They were accordingly admitted by the children of Judah as a kind of guests. 63. As for the Jebusites, etc This furnishes no excuse fo…