Chapter 15

1 The borders of the lot of Judah. 13 Caleb’s portion and conquest. 16 Othniel, for his valour, hath Achsah, Caleb’s daughter, to wife. 18 She obtaineth a blessing of her father. 21 The cities of Judah. 63 The Jebusites not conquered.

1. Children of Judah. It has been suggested that the section of the narrative beginning with this chapter might better begin with the last sentence of the previous chapter, giving the following reading: “And the land had rest from war, and the lot for the tribe of the children of Judah according to their families extended to,” etc. Joshua allotted to Judah, Ephraim, and the half of Manasseh their inheritances before the removal of the camp from Gilgal. For some unstated reason the division of the remainder of the land was not completed immediately. Probably Judah and the sons of Joseph were aggressive and desired to take immediate possession of their inheritances, whereas the other tribes were more reluctant and fearful. On the other hand, Judah and Joseph were the two sons of Jacob on whom Reuben’s forfeited birthright devolved . Judah had the dominion given to him and Joseph the double portion, and this is probably the reason that these two tribes were first seated, Judah in the south and Joseph in the central part. Later, after the removal of the camp to Shiloh, portions of their lots were given to some of the remaining seven tribes. Also a more accurate and extensive survey was made of the remaining part of the land before the portions were assigned to the other seven tribes. The detailed arrangements in the first divisions were not arbitrary. Each tribe did not selfishly retain its lot when it was realized that other tribes had less. Several adjustments were later made.

Many of the cities of the Holy Land have long since been destroyed, with no visible remains by which to identify them. But many others retain their ancient names or recognizable characteristics. Enough of the latter can be identified to locate the tribal boundaries with a remarkable degree of precision. Archaeologists are constantly locating more cities and identifying ancient place names more precisely, thus throwing increasing light on the geography of Palestine. The first 12 verses of the chapter define the boundary of Judah.

Border of Edom. The verse reads literally, “to the border of Edom, the Wilderness of Zin, toward the dry country from the extreme limit of the south.” The territory of the tribe of Judah took in the most southern part of the land. It touched Edom in the southeast, and in the south bordered on the Wilderness of Zin. The southern border here given is identical with the southern border of Israel described in Num. 34:3–5.

2. Bay that looketh southward. Literally, “tongue that faces southward.” The LXX reads, “from the high country that extends southward.” The Syriac translates this verse, “And their border was from the south of the shore of the Salt Sea; and it extended from there to the tongue that turns to the south.” It is probable that the translators of the LXX understood the “bay” to be the tongue of land projecting into the Dead Sea. The Syriac, in turn, was probably influenced by the LXX. The term is generally applied to the jutting promontory of land, but from the context here it applies best to the southern extent of the sea.

3. Maaleh-acrabbim. Literally, “hill of scorpions,” or “ascent of scorpions” (see Num. 34:4), perhaps because of the number of scorpions in that area. It was probably situated halfway between Mt. Halak and the Dead Sea. Mt. Halak is mentioned also in Joshua 11:17, 12:7.

Passed along to Zin. It is more accurate to read, “crossed over toward Zin,” that is, the line passed over the mountain.

Kadesh-barnea. The complete clause reads, literally, “and went up from the south to Kadesh-barnea,” a considerable distance south of Beersheba. Some have identified it with ФAin elРQudeiraЖt, 73 mi. (118 km.) south of Hebron; others, with ФAin Qedeis, about 5 mi. (8 km.) southeast.

Hezron. The exact locations of Hezron, Adar, and Karkaa are not known. The border evidently ran northwesterly from Kadesh as far as Adar, and then made a turn to the west, following probably the border between the Wilderness of Paran and the Wilderness of Zin. Kadesh-barnea seems to have been situated on this border, since it is spoken of as being in both wilderness (Num. 13:26; 20:1).

4. River of Egypt. This is believed to refer to the north branch of the Wadi elРФArish. The boundary followed this wadi to the Mediterranean Sea.

5. The end of Jordan. The east border was the entire coast of the Salt Sea, from the southern bay to the end of the northern bay, or “tongue” (see on v. 2), to where the river Jordan emptied into the sea. The northern border began from this point.

6. Beth-hogla. Literally, “house of the partridge.” The site is known today as ФAin Hajlah. It lies 2 mi. (3 km.) from the Jordan between the mouth of the river and Gilgal, the camping site of Israel. Beth-hogla was on the border, but belonged to Benjamin.

Beth-arabah. Literally, “house of the desert,” or, “house of the Arabah.” The depression of the Jordan was known as the Arabah. The exact site of Beth-arabah is unknown, but it may be near Фen Gharabeh, the desert plain north of the Dead Sea. It is ascribed at times to Judah (v. 61) and at times to Benjamin (ch. 18:22).

Stone of Bohan. The statement here is that the border went up to the Stone of Bohan and in ch. 18:17, where the border is given in reverse, it is said to descend to the Stone of Bohan. From this observation it seems clear that the stone must have been on the side of the incline near the mountain in this area and thus west of Beth-arabah. Why the stone was named after the son of Reuben is not known. Bohan the Reubenite did not live here. At least the inheritance of his tribe was on the other side of the river. But Bohan probably was one of those who went over to help Israel to conquer the land, and in the course of events did some notable exploit there, was buried on the spot, and a stone was erected to his honor.

7. Debir. This is not the Debir of ch. 10:38 but a place called Thogret edРDebr, halfway between Jerusalem and Jericho.

Valley of Achor. A plain south of Jericho called elРBuqeФah. It runs southwest-northeast about 3 mi. (5 km.) west of Khirbet QumraЖn, in the northern part of the wilderness of Judah. See on v. 61.

Adummim. This place is on the Jerusalem to Jericho road. The words “going up to Adummim” refer to a mountain pass in this area. The word for river is the word for a “winter torrent,” which represents a valley usually dry except during winter rains. The valley is believed to be the modern TalФat ed-Damm.

Waters of En-shemesh. Literally, “the spring of the sun.” The exact location of this spring, on the Jerusalem to Jericho road, is uncertain, but it may possibly be the ФAin elРHoЖd, a short distance beyond Bethany, the last watering place before reaching the Jordan and known as the Apostles’ Fountain.

En-rogel. Literally, “spring of the spy.” This was a well or spring just outside Jerusalem at the juncture of the Kidron and Hinnom valleys.

8. Valley of the son of Hinnom. Sometimes called merely “the Valley of Hinnom.” From the Hebrew of this term ge hinnom, is derived the Greek word gehenna, which is translated “hell” in the KJV (Matt. 5:22, 29, 30; 10:28; 18:9; 23:15; Mark 9:43, 45, 47; Luke 12:5; (James 3:6). The place is of evil repute in Scripture from the sacrifices, including children, offered there to Molech, and from the defilement of its high place by Josiah (2 Kings 23:10), and from the fact that Jerusalem’s offal was later burned there. The word Hinnom is most often thought to be the name of a man to whom the valley once belonged. But some have suggested that the word may also come from an obsolete word which means “weeping,” or “moaning,” and that such a designation would be appropriate in the light of the valley’s being the scene of the sacrifice of so many innocent children (see 2 Kings 23:10; Jer. 7:31). After King Josiah removed the image from this valley, and defiled the high place, the valley appears to have become the general receptacle of filth and refuse that were carried out of Jerusalem, and so was held in universal execration. It is supposed that continual fires were there kept burning to consume these impurities and prevent infection. The valley was south and west of Jerusalem, meeting the valley of Kidron at the southeast corner of the city where En-rogel was situated.

South side of the Jebusite. Literally, “shoulder of the Jebusite,” likely with reference to the ridge or plateau on which the Jebusite city was situated. Since the border ran to the south of Jerusalem, the city was left in the territory of Benjamin.

Top of the mountain. The phrase in its context reads literally, “the head of the mountain, which faces the valley of Hinnom, toward the west.”

Valley of the giants. Also called “valley of Rephaim” (2 Sam. 5:18). This valley runs south toward Bethlehem from the southwest corner of the city of Jerusalem. The region was very fertile and a prize possession sought for by the enemies attacking Jerusalem. The valley was twice the scene of defeat for the Philistines (2 Sam. 5:18–22; 23:13; 1 Chron. 11:15; 14:9).

9. Nephtoah. About 2 1/2 mi. (4 km.) northwest of Jerusalem, a short distance east of Emmaus, and known today as Liftaµ.

Mount Ephron. A mountain ridge near which the road from Jerusalem to Joppa runs, on which stand the places Soba, Kartal, Kulonieh, and other small towns. The border still followed a northwest course.

Baalah. More commonly known as Kirjath-jearim. The place was evidently anciently a Canaanitish high place for the worship of Baal. It has been identified by many with the present-day town of Tell elРAzhar, a little hill village about 8 mi. (13 km.) from Jerusalem on the road to Joppa. Kirjath-jearim was the place where the ark resided for 20 years after its return by the Philistines (1 Sam. 7:1, 2).

10. Compassed. Literally, “turned.” That is, from Baalah the border turned from a northwest direction to a westerly.

Mount Seir. A ridge running southwest from Kirjath-jearim known today by the name of SaµrйЖs. Seir, from which SaµrйЖs is derived, means “hairy,” and as Kirjath-jearim means “a city of forests,” this mountain ridge no doubt received its name from its wooded character. This Mt. Seir has no connection with the Mt. Seir, the home of Esau.

Chesalon. Probably the modern Keslaµ, also called Har-jearim, “mountain of forests,” as Kirjath-jearim means “city of forests.” The region appears earlier to have been covered with forests.

Beth-shemesh. Literally, “the house of the sun,” or “the temple of the sun.” The sun was an object of worship among the Canaanites, and hence fountains, hills, etc., were dedicated to it. Beth-shemesh was about 15 mi. (24 km.) southwest of Jerusalem on the way to Ashdod and the sea. It is known today as Tell erРRumeileh. This is the place where many perished for looking into the ark in the days of Samuel (1 Sam. 6:19).

Timnah. A city about 4 1/2 mi. (7 km.) west- northwest of Beth-shemesh.

11. Unto the side. Literally the passage reads, “unto the shoulder of the hill north of Ekron.” Ekron was the northernmost of the five Philistine cities, and lay about halfway between the Judean highlands and the sea. The border passed a short distance north of this city; hence, Ekron was in the territory of Judah (later of Dan).

Shicron. A small town on the northern border of Judah.

Mount Baalah. Probably the short line of hills running almost parallel with the coast, west of Ekron. It has been suggested that they may have been dedicated to Baal in view of the fact that they were the last hills the sun passed over before setting.

Jabneel. Literally, “a god causes to build.” The town was about 13 mi. south of Joppa and 4 mi. inland from the Mediterranean on the road from Gaza. It has been identified with the village of Yebnaµ. Jabneel was the Jamnia of the Apocrypha. Here many of Jewish scholars and members of the Sanhedrin fled before the fall of Jerusalem in a.d. 70. It became a seat of Jewish learning in the first and second centuries a.d.

13. Unto Caleb. See on ch. 14:12. The verb should probably be translated as “had given” (see ch. 14:13). This paragraph also occurs in Judges 1:10–15 with slight variations, where the narrator is probably copying from this earlier narrative with his own minor variations. It can hardly represent, as some have held, two phases of the capture of Hebron, as the same circumstances attend each narration.

It is remarkable that Ahiman, Sheshai, and Talmai, mentioned more than 40 years before when the 12 spies went up from Kadesh-barnea (Num. 13:22), are apparently living. It has been thought that these were the names of three clans of the Anakim, rather than personal names.

14. Children of Anak. Literally, “sons [descendants] of Anak.” This expression supports the observation made above on the three sons of Anak.

15. Debir. See on ch. 10:38.

16. Will I give Achsah. In ancient times fathers assumed an absolute right over their children in disposing of them in marriage, and the children took such an arrangement for granted as a proper procedure. In this offer it is not to be supposed that Caleb was putting up his daughter as the object of a wretched scramble by any type of man. He no doubt was anxious to unite her to a man honorable for his zeal and energy, one who was conspicuous for his bravery and willing to dare for God. Perhaps, also, he had in mind to unite her to one who was on her social level. The promise of her hand in marriage was not to the man who would first enter Kirjath-sepher, but to the one who would smite it and take it. No man singlehanded could smite and take a fortified city, thus the promise was probably limited to the leaders of the army who were under Caleb.

17. Brother of Caleb. It is believed that Kenaz, and not Othniel, was the full brother of Caleb (see ch. 14:6). Othniel later proved himself worthy both of his work and wages, for he afterward became a deliverer and a judge in Israel (Judges 3:9–11).

18. She moved him to ask. A few Greek manuscripts read, “he moved her to ask.” This is also how the transaction is reported in the LXX in Judges 1:14. However, the KJV gives a correct translation of the Hebrew in both passages. The LXX in the verse under consideration reads, “she counselled him, saying, ‘I will ask.’” Apparently Othniel readily consented to the request being made, but seems to have preferred that it should come from her rather than from him. He may not have wanted to do anything that would appear like taking advantage of Caleb’s favorable disposition toward his son-in-law.

19. A south land. Heb. Фeres hannegeb. The word negeb means “dry.” It became the word for “south” because the south of Palestine was dry and like a desert, and everything to the south of Palestine, as well, was a desert land. Caleb’s daughter was, in effect, saying to her father that he had given her a dry land, and now she wanted a field with springs of water from which she might obtain water also for the dry field. There is no doubt a lesson here for us, seeing that such an item was recorded. We too are to ask our Father for springs of blessing to water our arid hearts. When we do He too will give us a double portion, both the upper and the lower springs, which will replenish us completely.

20. This is the inheritance. This expression shows that the whole preceding paragraph, from the 13th verse through the 19th, is parenthetical. The territory assigned to Judah was about 45 mi. long and 50 broad, of varied character and of great natural strength. It comprised four distinct regions: (1) the Negeb, or the south, the “dry” land, which lay between the central hills and the desert; (2) the low-lying hills, usually called the Shephelah—the strip of country between the central mountains and the sandy shore of the Mediterranean; (3) the mountains, which rose in the Negeb below Hebron and extended north to Jerusalem, being bounded on the east by the wilderness of the Dead Sea, and on the west by the Shephelah; (4) the desolate Wilderness of Judah or “hill country.”

21. The uttermost cities. These are the cities in the Negeb, the southern extremity of the inheritance. There are 38 cities mentioned as belonging to this region, but most of them are of little importance and quite unknown to history. The writer of the book has methodically arranged the towns in four groups, running from east to west. The first, consisting of nine towns situated on the border of Edom toward the southwest of the Dead Sea, contains none that are known except, probably, Kadesh-barnea, and Kabzeel, the birthplace of David’s loyal hero Benaiah, who may well have gained his reputation as a slayer of lions in this locality. The next group of five or six cities contains “Kerioth, and Hezron” (or Kerioth-hezron, RSV), not identified with any known site, but situated in the extreme south of Judah, and according to tradition, the home of the traitor Judas, from which he derived the name Iscariot (Heb. ХIsh Qeriyyoth, “man of Kerioth”). Among the nine cities of the next group, which lie more to the north, occurs the time-honored Beersheba, still famous for its wells of living water. Though the province of Judah extended originally some distance farther to the south, yet as the last important place between the desert and the uplands, Beersheba is generally taken as representing the southern boundary. Thus, in the phrase “from Dan to Beersheba,” the whole country from north to south is expressed. The fourth group, of 13 towns, lay to the west and southwest, and contained Ziklag, a town celebrated for its connection with David.

32. Twenty and nine. There are two explanations of the discrepancy between the actual number of cities listed, namely 38, and the number given here. Nine of the above cities, namely, Beersheba, Moladah, Hazar-shual, Baalah, Azem, Hormah, Ziklag, Ain, and Rimmon, were afterward given to the tribe of Simeon (ch. 19:2–7). It may be that the writer, knowing this, did not include them in the number, although he named them. This is the Jewish explanation and may appear satisfactory. But perhaps the explanation lies rather in the lack of knowledge regarding the way these names should be interpreted. The names of several cities in the area are expressed by compound terms. Since many of the places mentioned have ceased to exist, and the names of others have been changed, translators may combine what should be separated, and in many cases separate what should be combined (see on v. 21). Such lack of information might easily have increased the number to 38.

33. In the valley. The next division of the territory of Judah was the “valley,” the lowland, or Shephelah—the strip of country between the central hills and the coastal plain of the Mediterranean. This was a region of limestone hills some 500 ft. (152 m.) above sea level. The territory contained a large number of towns arranged by the narrator in four groups. First comes the northeast portion, among whose 15 cities (v. 36 says 14; the last 2 named may represent the same city) we find 2 places connected with the history of Samson: Eshtaol and Zoreah, the residence of Manoah. Zoreah has been identified with a hill site above what is now the Wadi esРSarar, about 14 1/2 mi. (24 km.) west of Jerusalem. This group also contains the Canaanite capital, Jarmuth; David’s refuge, Adullam; Socoh, now Khirbet ФAbbaЖl, 2 mi. (3 km.) south of Jarmuth; and Azekah, mentioned in connection with the pursuit after the battle of Beth-horon (Joshua 10:10, 11). The second group comprises 16 cities situated wholly in the plain, including the Canaanite cities, Lachish, Eglon, and Makkedah. The third group, of nine cities, includes the southern portion bordering on the hill region. Here was Libnah, a fruit of Joshua’s prowess; Keilah, on a hill 2 1/2 mi. (4.1 km.) south of Adullam, the town that David rescued from the Philistines; and Mareshah, later fortified by Rehoboam, and famous in the time of Asa. It is near modern Merash, 1 mi. (1.6 km.) south of BeitРJibrйЖn (Eleutheropolis). The fourth group includes the towns on the Philistine seacoast. All of the cities enumerated above are important places in the Shephelah.

48. In the mountains. The third and most important division of the territory was “the hill country.” Beginning in the Negeb below Hebron, this region extends toward the north to Jerusalem, and is bounded on the east by the wilderness of the Dead Sea and on the west by the Shephelah. The highest point is near Hebron, and reaches more than 3,300 ft. (1,006 m.) above sea level. The cities enumerated in this section are arranged in five groups.

The first group (vs. 48–51) contains 11 cities situated in the southwestern portion, among which we may note Jattir, modern Khirbet ФAttйЖr, 13 mi. (21 km.) southwest of Hebron; Socoh, now the modern Khirbet Shuweikeh; Debir, already referred to (ch. 10:38, 39); Eshtemoh, now esРSemuЖФ, one of David’s places of refuge; and Giloh, probably Khirbet JaЖlaµ, 6 1/2 mi. (10.5 km.) northwest of Hebron, the native city of Ahithophel, Absalom’s counselor, and the scene of his suicide. The second group, to the north of the first group, contains nine cities, among which is reckoned Hebron. None of the others is of any importance.

In the third group of cities (vs. 55–57), consisting of ten towns lying nearer the southern desert, occur some that are connected with the life of David as an outlaw. It includes Maon, 8 mi. (13 km.) south of Hebron, where dwelt the churlish Nabal; Jezreel, from which came David’s wife, Ahinoam. Here, too, is Timnah, not the Timnah of Samson’s story, but the place where the patriarch Judah “went up” to his sheepshearers, 9 mi. (14.5 km.) west by south of Bethlehem. Remarkably, Bethlehem does not appear in the lists. It never played any important part in history outside of being the birthplace of David and Jesus, but became world famous on this account. According to the prophet Micah (ch. 5:2), the city remained in almost total obscurity. In Joshua’s time it had probably not yet become worthy of mention.

The fourth group consists of six cities to the north of Hebron, and the fifth group, of only two cities, on the west of Jerusalem, Kirjath-jearim, known in early times as Baalah or Kirjath-baal, and Rabbah, at an unidentified site in the hills near Kirjath-jearim.

61. In the wilderness. The last six cities listed for Judah are in the wilderness south of Jericho, west of the Dead Sea. The northernmost was Beth-arabah, on the Wadi Qelt (see on v. 6); the southernmost two—the City of Salt (probably Qumrвn), on the northwest shore of the Dead Sea, and En-gedi, nearly halfway down the west shore (see on 1 Sam. 24:1). Listed between are three cities not certainly identified, perhaps the three ruin sites in the Valley of Achor, or elРBuqeФah (see on v. 7): Khirbet Abuµ Tabaq, Khirbet esРSamrah, Khirbet elРMaqari. En-gedi, “the fountain of the kid,” is still noted for its warm spring, and Khirbet Qumrвn is famous as the Essene center where the Dead Sea Scrolls were found.

63. Could not drive. From what is said in Judges 1:18, 21, and in 2 Sam. 5:6 it is evident that the people of Judah took and set fire to at least a part of the city of Jerusalem, but probably were not able to take the stronghold situated on Mt. Zion. The king had been slain by Joshua (ch. 12:10), but the city continued to be held by the Jebusites until the tribe of Judah burned it. After this, as the brief record seems to imply, the Jebusites retook and rebuilt the city and held it until the time of David.

Jerusalem, at the time of the original distribution, was in the territory of Benjamin because the border ran in the valley south of the city. Though it belonged to Benjamin, the children of Judah for some reason, as seen by their attack upon it (Judges 1:8), sought to share with the Benjamites in the possession of it. It later became known as the city of David.

There is a spiritual lesson here for us. Before the time of David, Judah was not able to drive out the Jebusites. It may have been unbelief, coming from conscious sin or from a weak distrust of God, that made the tribe of Judah feel that they were unequal to this task. The lesson is apparent. When we decline to do the work that God has bidden us to perform, on the ground that we are unable to accomplish it, we are equally manifesting our unbelief. When faith departs, fear necessarily enters in to take its place. When we fail to have faith in God, our hearts will fail before our enemies. Then zeal departs also, and inaction and indifference follow.

Unto this day. This verse is an additional proof that the book of Joshua was not written after the times of the Jewish kings, as some have endeavored to prove, for when this verse was written, the Jebusites dwelt with the children of Judah, which they did not do after the days of David.

Ellen G. White comments

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