20This is the inheritance of the tribe of the sons of Judah according to their families.

      21Now the cities at the extremity of the tribe of the sons of Judah toward the border of Edom in the south were Kabzeel and Eder and Jagur, 22and Kinah and Dimonah and Adadah, 23and Kedesh and Hazor and Ithnan, 24Ziph and Telem and Bealoth, 25and Hazor-hadattah and Kerioth-hezron (that is, Hazor), 26Amam and Shema and Moladah, 27and Hazar-gaddah and Heshmon and Beth-pelet, 28and Hazar-shual and Beersheba and Biziothiah, 29Baalah and Iim and Ezem, 30and Eltolad and Chesil and Hormah, 31and Ziklag and Madmannah and Sansannah, 32and Lebaoth and Shilhim and Ain and Rimmon; in all, twenty-nine cities with their villages.

      33In the lowland: Eshtaol and Zorah and Ashnah, 34and Zanoah and En-gannim, Tappuah and Enam, 35Jarmuth and Adullam, Socoh and Azekah, 36and Shaaraim and Adithaim and Gederah and Gederothaim; fourteen cities with their villages.

      37Zenan and Hadashah and Migdal-gad, 38and Dilean and Mizpeh and Joktheel, 39Lachish and Bozkath and Eglon, 40and Cabbon and Lahmas and Chitlish, 41and Gederoth, Beth-dagon and Naamah and Makkedah; sixteen cities with their villages.

      42Libnah and Ether and Ashan, 43and Iphtah and Ashnah and Nezib, 44and Keilah and Achzib and Mareshah; nine cities with their villages.

      45Ekron, with its towns and its villages; 46from Ekron even to the sea, all that were by the side of Ashdod, with their villages.

      47Ashdod, its towns and its villages; Gaza, its towns and its villages; as far as the brook of Egypt and the Great Sea, even its coastline.

      48In the hill country: Shamir and Jattir and Socoh, 49and Dannah and Kiriath-sannah (that is, Debir), 50and Anab and Eshtemoh and Anim, 51and Goshen and Holon and Giloh; eleven cities with their villages.

      52Arab and Dumah and Eshan, 53and Janum and Beth-tappuah and Aphekah, 54and Humtah and Kiriath-arba (that is, Hebron), and Zior; nine cities with their villages.

      55Maon, Carmel and Ziph and Juttah, 56and Jezreel and Jokdeam and Zanoah, 57Kain, Gibeah and Timnah; ten cities with their villages.

      58Halhul, Beth-zur and Gedor, 59and Maarath and Beth-anoth and Eltekon; six cities with their villages.

      60Kiriath-baal (that is, Kiriath-jearim), and Rabbah; two cities with their villages.

      61In the wilderness: Beth-arabah, Middin and Secacah, 62and Nibshan and the City of Salt and Engedi; six cities with their villages.

      63Now as for the Jebusites, the inhabitants of Jerusalem, the sons of Judah could not drive them out; so the Jebusites live with the sons of Judah at Jerusalem until this day.

Parallel Verses

New American Standard Bible (©1995)
Othniel the son of Kenaz, the brother of Caleb, captured it; so he gave him Achsah his daughter as a wife.

GOD'S WORD® Translation (©1995)
Then Othniel, son of Caleb's brother Kenaz, captured it. So Caleb gave him his daughter Achsah as a wife.

King James Bible
And Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter to wife.

Douay-Rheims Bible
And Othoniel the son of Cenez, the younger brother of Caleb, took it: and he gave him Axa his daughter to wife.

Darby Bible Translation
And Othniel the son of Kenaz, the brother of Caleb, took it; and he gave him Achsah his daughter as wife.

English Revised Version
And Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter to wife.

Webster's Bible Translation
And Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter for a wife.

World English Bible
Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter as wife.

Young's Literal Translation
And Othniel son of Kenaz, brother of Caleb, doth capture it, and he giveth to him Achsah his daughter for a wife.

Cross References

Joshua 15:16 And Caleb said, "The one who attacks Kiriath-sepher and captures it, I will give him Achsah my daughter as a wife."

Judges 1:13 Othniel the son of Kenaz, Caleb's younger brother, captured it; so he gave him his daughter Achsah for a wife.

Judges 3:9 When the sons of Israel cried to the LORD, the LORD raised up a deliverer for the sons of Israel to deliver them, Othniel the son of Kenaz, Caleb's younger brother.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 13-19

The historian seems pleased with every occasion to make mention of Caleb and to do him honour, because he had honoured God in following him fully. Observe,

I. The grant Joshua made him of the mountain of Hebron for his inheritance is here repeated (v. 13), and it is said to be given him. 1. According to the commandment of the Lord to Joshua. Though Caleb, in his petition, had made out a very good title to it by promise, yet, because God had ordered Joshua to divide the land by lot, he would not in this one single instance, no, not to gratify his old friend Caleb, do otherwise, without orders from God, whose oracle, it is probable, he consulted upon this occasion. In every doubtful case it is very desirable to know the mind of God, and to see the way of our duty plain. 2. 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 (v. 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 (ch. 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 (Ps. 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, v. 15, etc. It seems, though Joshua had once made himself master of Debir (ch. 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 (v. 49), which some translate the city of learning (so the Septuagint Polis grammatoµn), 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, v. 16. Thus Saul promised a daughter to him that would kill Goliath (1 Sa. 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, v. 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, v. 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 Ps. 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 (1 Chr. 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.

Calvin's Commentary

14. And Caleb drove thence the three sons of Anak, Sheshai, and Ahiman, and Talmai, the children of Anak.

14. Expulit inde Caleb tres filios Enac, Sezadi, et Ahiman, et Thalmai qui fuerunt filii Enac.

15. And he went up thence to the inhabitants of Debir: and the name of Debir before was Kirjathsepher.

15. Ascenditque inde ad habitatores Debir, cujus nomen antea fuit Ciriath-sepher.

16. And Caleb said, He that smiteth Kirjathsepher, and takes it, to him will I give Achsah my daughter to wife.

16. Dixitque Caleb, qui percusserit Ciriath-sepher, et ceperit eam, dabo ei Achsa filiam meam in uxorem.

17. And Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter to wife.

17. Cepit autem eam Othniel filius Cenas fratris Caleb: deditque ei Achsa filiam suam in uxorem.

18. 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 for the people, nor is it set down with that view; for had they exerted themselves to the full measure of their strength, and failed of success, the dishonor would have fallen on God himself, who had promised that he would continue with them as their leader until he should give them full and free possession of the land, and that he would send hornets to drive out the inhabitants. Therefore, it was owing entirely to their own sluggishness that they did not make themselves masters of the city of Jerusalem. This they were not able to do; but their own torpor, their neglect of the divine command from a love of ease, were the real obstacles.

This passage is deserving of notice: we ought to learn from it to make vigorous trial of our strength in attempting to accomplish the commands of God, and not to omit any opportunity, lest while we are idly resting the door may be shut. A moderate delay might have been free from blame; but a long period of effeminate ease in a manner rejected the blessing which God was ready to bestow. [152]

Footnotes:

[146] If we are to indulge in conjectures on the subject, this question might be answered by another, How do we know that Caleb had not consulted her inclinations, and instead of resting satisfied with the vague imaginings here ascribed to him, actually obtained her consent to the proposal which he was about to make? It may not have been, as Calvin supposes, a sudden thought which struck him in the heat of battle, but a calm resolve formed before he set out on his expedition against Debir, and intended to reward the most valiant of those who had assisted him in his war against the giants. And it is even not impossible that both he and his daughter, to whom Othniel, from his near relationship, must have been well known, had no doubt from the prowess he had previously exhibited, that he would outstrip all his competitors and carry off the prize. These, of course, are mere conjectures, but they are at least as plausible as those indulged in by other expositors, who, after raising the question, appear to have given themselves much unnecessary trouble in attempting to solve it. -- Ed.

[147] French, "Pource qu'un tel partie et condition si honorable ne pouvoit estre refusee honnestement et sans impudence;" "Because such a party and so honorable a condition could not be refused honestly (honorably) and without impudence." -- Ed.

[148] In other words, Caleb promises his daughter not absolutely to the man who should take the city, but to the man who, in addition to the prowess exerted in taking it, should also have the address to gain the daughter's consent. It is difficult to believe that the promise made was either so meant by Caleb, or so interpreted by his followers. He very probably and, as the event showed, justly judged that his influence as a parent would either win or command his daughter's consent. -- Ed.

[149] French, "Pour un salaire exquis et precieux;" "As an exquisite and precious recompense." -- Ed.

[150] Latin, "Foeminae tamen magis praecipites feruntur." French, "Les femmes sont beaucoup plus bouillantes, et se laissent transporter plus aisement. Et d'autant plus sogneusement les maris se doyvent donner garde, de peur que par leurs conseils importuns, qui sont comme des soufflets, ils ne soyent embrasez;" "Women are much more fervid, and allow themselves to be more easily carried away. And so much the more carefully should husbands be on their guard, lest by their importunate counsels, which are like bellows, they be blown into flame." -- Ed.

[151] French, "Quoy qu'il en soit, cette femme attira a soy par astuce et flatteries le droit d'autruy, et par ce moyen, la part et portion de ses freres en fut d'autant amoindrie;" "Be this as it may, this woman attracted to herself by craft and flattery the right of another, and by this means the part and portion of her brothers was so far lessened." The censure here passed upon Achsah is rather more severe than the circumstances seem to warrant. It ought to be remembered, that in cases of succession the preference given to males is only conventional, and that by natural law her brothers' title was not a whit better than her own. -- Ed.

[152] Some of the Jewish expositors, unwilling to admit the cowardice and sluggishness of their countrymen, fable that the Jebusites were permitted to remain in possession because they were descendants of Abimelech, and in consequence of the covenant made between him and Abraham, (Genesis 21:22, 32,) could not be lawfully expelled. -- Ed.

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Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

John the Baptist --visit of Jesus to John, and his Abode in the Desert of Judea --Adoption of the Baptism of John.
An extraordinary man, whose position, from the absence of documentary evidence, remains to us in some degree enigmatical, appeared about this time, and was unquestionably to some extent connected with Jesus. This connection tended rather to make the young prophet of Nazareth deviate from his path; but it suggested many important accessories to his religious institution, and, at all events, furnished a very strong authority to his disciples in recommending their Master in the eyes of a certain class …
Ernest Renan—The Life of Jesus

Divers Matters.
I. Beth-cerem, Nehemiah 3:14. "The stones, as well of the altar, as of the ascent to the altar, were from the valley of Beth-cerem, which they digged out beneath the barren land. And thence they are wont to bring whole stones, upon which the working iron came not." The fathers of the traditions, treating concerning the blood of women's terms, reckon up five colours of it; among which that, "which is like the water of the earth, out of the valley of Beth-cerem."--Where the Gloss writes thus, "Beth-cerem …
John Lightfoot—From the Talmud and Hebraica

Epistle xxvi. To Theoctista, Patrician
To Theoctista, Patrician [1704] Gregory to Theoctista, &c. That your Excellency, though placed in so great a tumult of affairs, is full of the fruitfulness of the sacred word, and incessantly pants after eternal joys, for this I give great thanks to Almighty God, in that in you I see fulfilled what is written of the elect fathers, But the children of Israel walked on dry land through the midst of the sea (Exod. xv. 19). But on the other hand, I am come into the depth of the sea, and the storm hath …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Emmaus. Kiriath-Jearim.
"From Beth-horon to Emmaus it was hilly."--It was sixty furlongs distant from Jerusalem.--"To eight hundred only, dismissed the army, (Vespasian) gave a place, called Ammaus, for them to inhabit: it is sixty furlongs distant from Jerusalem." I inquire, whether this word hath the same etymology with Emmaus near Tiberias, which, from the 'warm baths,' was called Chammath. The Jews certainly do write this otherwise... "The family (say they) of Beth-Pegarim, and Beth Zipperia was out of Emmaus."--The …
John Lightfoot—From the Talmud and Hebraica

The Coast of the Asphaltites, the Essenes. En-Gedi.
"On the western shore" (of the Asphaltites) "dwell the Essenes; whom persons, guilty of any crimes, fly from on every side. A nation it is that lives alone, and of all other nations in the whole world, most to be admired; they are without any woman; all lust banished, &c. Below these, was the town Engadda, the next to Jerusalem for fruitfulness, and groves of palm-trees, now another burying-place. From thence stands Massada, a castle in a rock, and this castle not far from the Asphaltites." Solinus, …
John Lightfoot—From the Talmud and Hebraica

And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing …
Mildred Duff—The Bible in its Making

The Power of Assyria at Its Zenith; Esarhaddon and Assur-Bani-Pal
The Medes and Cimmerians: Lydia--The conquest of Egypt, of Arabia, and of Elam. As we have already seen, Sennacherib reigned for eight years after his triumph; eight years of tranquillity at home, and of peace with all his neighbours abroad. If we examine the contemporary monuments or the documents of a later period, and attempt to glean from them some details concerning the close of his career, we find that there is a complete absence of any record of national movement on the part of either Elam, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Some Helps to Mourning
Having removed the obstructions, let me in the last place propound some helps to holy mourning. 1 Set David's prospect continually before you. My sin is ever before me' (Psalm 51:3). David, that he might be a mourner, kept his eye full upon sin. See what sin is, and then tell me if there be not enough in it to draw forth tears. I know not what name to give it bad enough. One calls it the devil's excrement. Sin is a complication of all evils. It is the spirits of mischief distilled. Sin dishonours …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica

Joshua
The book of Joshua is the natural complement of the Pentateuch. Moses is dead, but the people are on the verge of the promised land, and the story of early Israel would be incomplete, did it not record the conquest of that land and her establishment upon it. The divine purpose moves restlessly on, until it is accomplished; so "after the death of Moses, Jehovah spake to Joshua," i. 1. The book falls naturally into three divisions: (a) the conquest of Canaan (i.-xii.), (b) the settlement of the …
John Edgar McFadyen—Introduction to the Old Testament