9After that, the children of Judah went down to fight against the Canaanites who lived in the hill country, and in the South, and in the lowland.10Judah went against the Canaanites who lived in Hebron. (The name of Hebron before that was Kiriath Arba.) They struck Sheshai, Ahiman, and Talmai.
11From there he went against the inhabitants of Debir. (The name of Debir before that was Kiriath Sepher.)12Caleb said, “I will give Achsah my daughter as wife to the man who strikes Kiriath Sepher, and takes it.”13Othniel the son of Kenaz, Caleb’s younger brother, took it, so he gave him Achsah his daughter as his wife.
9 After that, the children of Judah went down to fight against the Canaanites who lived in the hill country, and in the South, and in the lowland.
10 Judah went against the Canaanites who lived in Hebron. (The name of Hebron before that was Kiriath Arba.) They struck Sheshai, Ahiman, and Talmai.
11 From there he went against the inhabitants of Debir. (The name of Debir before that was Kiriath Sepher.)
12 Caleb said, “I will give Achsah my daughter as wife to the man who strikes Kiriath Sepher, and takes it.”
13 Othniel the son of Kenaz, Caleb’s younger brother, took it, so he gave him Achsah his daughter as his wife.
KJVKing James Version
9 And afterward the children of Judah went down to fight against the Canaanites, that dwelt in the mountain, and in the south, and in the valley.
10 And Judah went against the Canaanites that dwelt in Hebron: (now the name of Hebron before was Kirjath-arba:) and they slew Sheshai, and Ahiman, and Talmai.
11 And from thence he went against the inhabitants of Debir: and the name of Debir before was Kirjath-sepher:
12 And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter to wife.
13 And Othniel the son of Kenaz, Caleb’s younger brother, took it: and he gave him Achsah his daughter to wife.
Show all 3 translations
JPSJPS Tanakh (1917)
9 And afterward the children of Judah went down to fight against the Canaanites that dwelt in the hill-country, and in the South, and in the Lowland.
10 And Judah went against the Canaanites that dwelt in Hebron — now the name of Hebron beforetime was Kiriath-arba — and they smote Sheshai, and Ahiman, and Talmai.
11 And from thence he went against the inhabitants of Debir — now the name of Debir beforetime was Kiriath-sepher.
12 And Caleb said: 'He that smiteth Kiriath-sepher, and taketh it, to him will I give Achsah my daughter to wife.'
13 And Othniel the son of Kenaz, Caleb's younger brother, took it; and he gave him Achsah his daughter to wife.
Judges 3:9(v13)When the children of Israel cried to Yahweh, Yahweh raised up a savior to the children of Israel, who saved them, even Othniel the son of…
Joshua 15:15(v11)He went up against the inhabitants of Debir: now the name of Debir before was Kiriath Sepher.
Numbers 13:22(v10)They went up by the South, and came to Hebron; and Ahiman, Sheshai, and Talmai, the children of Anak, were there. (Now Hebron was built…
Joshua 10:38-39(v11)Joshua returned, and all Israel with him, to Debir, and fought against it. He took it, with its king and all its cities. They struck them…
Joshua 14:15(v10)Now the name of Hebron before was Kiriath Arba, after the greatest man among the Anakim. Then the land had rest from war.
Show all 17 cross-references
Joshua 15:16-17(v12)Caleb said, “He who strikes Kiriath Sepher, and takes it, to him I will give Achsah my daughter as wife.” Othniel the son of Kenaz, the…
Numbers 13:33(v10)There we saw the Nephilim, the sons of Anak, who come from the Nephilim. We were in our own sight as grasshoppers, and so we were in their…
Joshua 10:36(v9)Joshua went up from Eglon, and all Israel with him, to Hebron; and they fought against it.
Joshua 11:21(v9)Joshua came at that time, and cut off the Anakim from the hill country, from Hebron, from Debir, from Anab, and from all the hill country…
Joshua 15:13-19(v10)He gave to Caleb the son of Jephunneh a portion among the children of Judah, according to the commandment of Yahweh to Joshua, even Kiriath…
Joshua 15:13-20(v9)He gave to Caleb the son of Jephunneh a portion among the children of Judah, according to the commandment of Yahweh to Joshua, even Kiriath…
Judges 1:20(v10)They gave Hebron to Caleb, as Moses had said, and he drove the three sons of Anak out of there.
1 Samuel 17:25(v12)The men of Israel said, “Have you seen this man who has come up? He has surely come up to defy Israel. The king will give great riches to…
Ecclesiastes 9:11(v10)I returned and saw under the sun that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet…
Jeremiah 9:23(v10)Yahweh says, “Don’t let the wise man glory in his wisdom. Don’t let the mighty man glory in his might. Don’t let the rich man glory in his…
1 Samuel 18:23(v12)Saul’s servants spoke those words in the ears of David. David said, “Does it seem to you a light thing to be the king’s son-in-law, since I…
Psalms 33:16-17(v10)There is no king saved by the multitude of an army. A mighty man is not delivered by great strength. A horse is a vain thing for safety,…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn v10These three were giants, and the children of Anak.
These three were giants, and the children of Anak.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv9–13Jdg 1:9 And afterward the children of Judah went…
Jdg 1:9 And afterward the children of Judah went down to fight against the Canaanites, that dwelt in the mountain, and in the south, and in the valley.
Ver. 9. Went down.] Being heartened by their former successes, but especially by that sweet promise in Jdg 1:2.
Read full note →
9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
Ver. 9. About the body of Moses] As desirous thereby to set up himself in the hearts of the living. There is a strange strife still, not of earthly, but of spiritual powers, about the possession of man’s heart. If Satan can get that, he is safe. And so Satan’s vicar. It was a watchword in Gregory XIII’s time in Queen Elizabeth’s days, "My son, give me thy heart." Be in heart a Papist, and go where you will, and do what you will.
Durst not bring against him a railing accusation, but said, The Lord rebuke thee] Let us also answer the devil in like sort: or as Grynaeus (out of Chrysostom) when he sent back Pistorius’s railing letters, not so much as opening the seal, Inhonestum est honestam matronam cam meretrice litlgare, It is not seemly for an honest matron to scold with a base harlot.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn v10Judah went, under the conduct of Caleb, as it…
Judah went, under the conduct of Caleb, as it is recorded, Jos 15:11, &c.; for that relation, and this here following, are doubtless one and the same expedition and war, as appears by all the circumstances; and it is mentioned either there by anticipation, or here by repetition. Of this and the following verses, see the notes there.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v9We have here a further account of that glorious…
We have here a further account of that glorious and successful campaign which Judah and Simeon made. 1. The lot of Judah was pretty well cleared of the Canaanites, yet not thoroughly. Those that dwelt in the mountain (the mountains that were round about Jerusalem) were driven out (Jdg 1:9, Jdg 1:19), but those in the valley kept their ground against them, having chariots of iron, such as we read of, Jos 17:16. Here the men of Judah failed, and thereby spoiled the influence which otherwise their example hitherto might have had on the rest of the tribes, who followed them in this instance of their cowardice, rather than in all the other instances of their courage. They had iron chariots, and therefore it was thought not safe to attack them: but had not Israel God on their side, whose chariots are thousands of angels (Psa 68:17), before whom these iron chariots would be but as stubble to the fire? Had not God expressly promised by the oracle (Jdg 1:2) to give them success against the Canaanites in this very expedition, without excepting those that had iron chariots? Yet they suffered their fears to prevail against their faith, they could not trust God under any disadvantages, and therefore durst not face the iron chariots, but meanly withdrew their forces, when with one bold stroke they might have completed their victories; and it proved of pernicious consequence. They did run well, what hindered them? Gal 5:7. 2. Caleb was put in possession of Hebron, which, though given him by Joshua ten or twelve years before (as Dr. Lightfoot computes), yet being employed in public service, for the settling of the tribes, which he preferred before his own private interests, it seems he did not till now make himself master of; so well content was that good man to serve others, while he left himself to be served last; few are like-minded, for all seek their own, Phi 2:20, Phi 2:21. Yet now the men of Judah all came in to his assistance for the reducing of Hebron (Jdg 1:10), slew the sons of Anak, and put him in possession of it, Jdg 1:20. They gave Hebron unto Caleb. And now Caleb, that he might return the kindness of his countrymen, is impatient to see Debir reduced and put into the hands of the men of Judah, to expedite which he proffers his daughter to the person that will undertake to command in the siege of that important place, Jdg 1:11, Jdg 1:12. Othniel bravely undertakes it, and wins the town and the lady (Jdg 1:13), and by his wife's interest and management with her father gains a very good inheritance for himself and his family, Jdg 1:14, Jdg 1:15. We had this passage before, Jos 15:16-19, where it was largely explained and improved. 3. Simeon got ground of the Canaanites in his border, Jdg 1:17, Jdg 1:18. In the eastern part of Simeon's lot, they destroyed the Canaanites in Zephath, and called it Hormah - destruction, adding this to some other devoted cities not far off, which they had some time ago, with good reason, called by that name, Num 21:2, Num 21:3. And this perhaps was the complete performance of the vow they them made that they would utterly destroy these cities of the Canaanites in the south. In the western part they took Gaza, Askelon, and Ekron, cities of the Philistines; they gained present possession of the cities, but, not destroying the inhabitants, the Philistines in process of time recovered the cities, and proved inveterate enemies to the Israel of God, and no better could come of doing their work by the halves. 4. The Kenites gained a settlement in the tribe of Judah, choosing it there rather than in any other tribe, because it was the strongest, and there they hoped to be safe and quiet, Jdg 1:16. These were the posterity of Jethro, who either went with Israel when Moses invited them (Num 10:29) or met them about the same place when they came up from their wanderings in the wilderness thirty-eight years after, and went with them then to Canaan, Moses having promised them that they should fare as Israel fared, Num 10:32. They had at first seated themselves in the city of palm-trees, that is, Jericho, a city which never was to be rebuilt, and therefore the fitter for those who dwelt in tents, and did not mind building. But afterwards they removed into the wilderness of Judah, either out of their affection to that place, because solitary and retired, or out of their affection to that tribe, which perhaps had been in a particular manner kind to them. Yet we find the tent of Jael, who was of that family, far north, in the lot of Naphtali, when Sisera took shelter there, Jdg 4:17. This respect Israel showed them, to let them fix where they pleased, being a quiet people, who, wherever they were, were content with a little. Those that molested none were molested by none. Blessed are the meek, for thus they shall inherit the earth.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv9, 10, 11, 13And afterwards the children of Judah,.... After the taking…
And afterwards the children of Judah,.... After the taking of Bezek, and the king of it, having him to Jerusalem, where he died: they
went down; from Jerusalem; which was on high ground:
Read full note →
to fight against the Canaanites that dwelt in the mountain, and in the south, and in the valley; into which several parts the lot of the tribe of Judah was divided; in each of which they had cities, and some, as it seems, yet unsubdued, and in the hands of the Canaanites; of these several parts, and the cities in them, see Jos 15:21.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn v10Judah went - Under the conduct of Caleb, as…
Judah went - Under the conduct of Caleb, as is recorded, ver. 14, &c., for that relation, and this, are doubtless one and the same expedition, and it is mentioned there by anticipation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv9, 12, 13Verse 9. The Canaanites, that dwelt to the mountain]…
Verse 9. The Canaanites, that dwelt to the mountain] The territories of the tribe of Judah lay in the most southern part of the promised land, which was very mountainous, though towards the west it had many fine plains. In some of these the Canaanites had dwelt; and the expedition marked here was for the purpose of finally expelling them. But probably this is a recapitulation of what is related Jos 10:36; Jos 11:21; Jos 15:13.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv9, 10, 11, 13Plains, towards the west, which were very fruitful. They…
Plains, towards the west, which were very fruitful. They did not expel all the inhabitants from this part, as they had done from the mountains, which lay on the south of the promised land, ver. 19. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn vv9, 11The sons of Judah smite the Anakim and take…
The sons of Judah smite the Anakim and take Hebron
Jdg_1:9-10
Read full note →
9And afterward [Hereupon] the children [sons] of Judah went down [proceeded] to fight against the Canaanites that dwelt in the mountain [mountains], and in the south, and in the valley [lit. depression, low country]. 10And Judah went against the Canaanites that dwelt in Hebron: (now the name of Hebron before [formerly] was Kirjath-arba [The Four Cities30]:) and they slew [smote] Sheshai, and Ahiman, and Talmai.
TEXTUAL AND GRAMMATICAL
[1 Jdg_1:10. This is the nearest we can come in English to Dr. Cassel’s Vierstadt, Tetrapolis. Against the common Interpretation, “City of Arba,”—Arba being taken as the name of a person,—cf. Mr. Grove in Smith’s Bib. Dict., s. v Kirjath-arba.—Tr.]
EXEGETICAL AND DOCTRINAL
Jdg_1:9 f.. Hereupon the sons of Judah proceeded. They advanced, proceeded, ירְדוּ. While עָלָה, ‘ ‘ascendere,” was used to express the first attack (Jdg_1:4), the continuation of the conflict is indicated by יָרַד, “descendere,” although they advance mountain-ward. Verse 9 sets forth the full extent of the task undertaken by the tribes. Before advancing into the territory allotted them, they have been obliged to resist the attack of Adoni-bezek at its border. They divide their work proper into the conquest of the mountains, the occupancy of the southern tract from the Dead Sea to Beer-sheba, and the seizure of the western lowlands. Details of these undertakings are given us only so far as they concern Caleb and his house. Hence, the conquest of Hebron is first of all related. About this ancient city,31 where Abraham tarried, and the patriarchs repose in the family-vault, the recollections of the tribe of Judah concentrate themselves. It was of old the dwelling-place of valiant people. The robust vine-dressers of the valley, ages before, supported Abraham in his victorious expedition against the eastern hosts. But on the mountains there dwelt a wild and warlike race, the sons of Anak, before whom the faint-hearted spies of Moses formerly trembled. Only Caleb and Joshua were full of confidence in God. On this account, Caleb received the special assurance of Moses that he should possess the land which he had seen; and therefore at the division of the country by Joshua, he brings forward his claim to it (Jos_14:12). Joshua allows it. It is no lightly-gained inheritance that Caleb asks: “Therefore give me (he says) this mountain, whereof the Lord spake in that day; for thou hast heard that there are Anakim there, and cities great and fenced; perhaps the Lord will be with me that I drive them out” (Jos_14:12). Now, although the conquest of the city, and the expulsion of the Anakim, are already recorded in Jos_15:14, that is only an anticipatory historical notice in connection with the description of boundaries. The events actually occur now, in connection with the first efforts to gain permanent possession of the territory. Caleb, it is true, is old; but younger heroes surround him. They defeated the Anakim.
Jdg_1:10. Hebron, formerly called the Four Cities (Kirjath-arba). It is difficult to see why modern expositors32 take offense at the idea that in Hebron an earlier Tetrapolis is to be recognized. The remark, Jos_14:15 : “And the name of Hebron was formerly Kirjath-arba, בָעֲנָקים הוּא הָאָדָם הַגָּדוֹל,” cannot furnish the ground; for אָדָם is here a collective term, like gens, as appears indubitably from Jos_15:13, where we have the expression, “Kirjath-arba, the father of Anak (אֲבִי הָעֲנָק) which is Hebron.” The Tetrapolis was the ancient seat of powerful tribes, whom the traditions of Israel described as giants. Similar tetrapolitan cities are elsewhere met with. The Indians had a Káturgrâma, the Four Villages (Lassen, Ind. Alterth., i. 72). In Phrygia, Cibyra and three other places formed a Tetrapolis (Strabo, lib. xiii. 1, 17). I am inclined to find in the name Cibyra the same idea as in the Arabic Cheibar33 and the Hebrew Chebron (Hebron), namely, that of confederation, community of interest. It is a suggestive fact that Abraham’s expedition is joined by the brothers Eshcol, Aner, and Mamre (Gen_14:13); concerning Mamre it is remarked, “the same is Hebron” (Gen_23:19). The Upper City (Acropolis), situated upon the mountains, and the lower cities lying in the fertile valley which these mountains inclose, together constituted the Tetrapolis. At the present day the city in the valley is still divided into three parts.34 Three sons of Anak are enumerated, manifestly three tribes, probably named after ancient heroes, which tribes coalesced with the mountain city.35 As late as the time of David, the phraseology is, that he dwelt in “the cities of Hebron” (2Sa_2:3). Probably the name Hebron was originally given to the mountain36 (the הַר which Caleb claims, Jos_14:12), as forming the common defense, and was then after the suppression of the Anakim, transferred to the whole city. The names of the three families of Anakim do not admit of any certain interpretation. אָחִימַן might with most probability be interpreted after the analogy of Achijah (Ahijah or Ahiah), “Friend of God.” מַן, מְנִי, is the heathen deity (Isa_65:11), who also occurs in Phœnician inscriptions, in proper names like עברמני, “servant of Meni.” The name שֵׁשַׁי, “Sheshai,” reminds one of the Egyptian king שִׁישׁק, Shishak, Sechonchis, who made war on Rehoboam (1Ki_14:25). The name שֵׁשְׁבּצַּר (“Sheshbazzar,” Ezr_1:8) may also be compared. The third name, Talmai, leaves it doubtful whether it is to be taken primarily as the name of a place or of a person. Stephanus Byzantinus speaks of an Arabic place which he calls Castle Θελαμο͂υζα. It is possible, however, that analogous mythical ideas come into contact with each other, in the Greek legend concerning Salmoneus,37 father of Tyro, and husband of Sidero. Hesiod already (in a Fragment, ed. Göttling. p. 259) calls him an ἄδικος καὶ ν̔πέρθυμος. Josephus (Ant. v. 2, 3) says that the Anakim were a race of giants, “whose bones are still shown to this very day.” What stories were current about the discovery of gigantic human remains in Asia Minor and Syria, may be learned from the Heroica of Philostratus (ed. Jacobs, p. 28). A body of gigantic length was found in the bed of the Orontes. It was thought also that the bodies of Orestes and Ajax had been seen. The faint-hearted spies had depicted the Anakim as Nephilim, men like the prehistoric Nibelungen of German story; and from this Josephus constructed his giant-tale.
Jos_15:14 remarks, “And Caleb drove thence the three sons of Anak.” A contradiction has been found therein with what we read here, “And they smote.” None really exists. The narrative is actually more exact than is generally supposed. The statement of Jos_15:14 refers to Jdg_1:20. The tribe of Judah had now indeed taken Hebron, and conquered the Anakim; but for peaceable possession the time had not yet come. Accompanied by Simeon, Judah proceeded onward to gain possession of the whole territory. At Jdg_1:19 the whole campaign is finished. Then they give Hebron to Caleb, and he drives out whatever remains of the Anakim. It was not with three per sons, but with three tribes or nations, that they had to do.
Footnotes:
[30][Jdg_1:10. This is the nearest we can come in English to Dr. Cassel’s Vierstadt, Tetrapolis. Against the common Interpretation, “City of Arba,”—Arba being taken as the name of a person,—cf. Mr. Grove in Smith’s Bib. Dict., s. v Kirjath-arba.—Tr.]
[31]Hebron is said to be seven years older than Zoan (Tanis) in Egypt (Num_13:22). The number “seven” is here also to be regarded as a round number. It expresses the finished lapse of a long period.
[32]Ritter’s remarks (xvi. 211 [Gage’s Trans]. iii. 292, seq.]), would admit of many corrections. Jerome, it is true, follows Jewish traditions (cf. Pirke, R. Eliezer, ch. xx.) when he thinks that the Civitas Quatuor was so named from the patriarchs who were buried there. It is, however, none the less evident from this, that the Jews of old interpreted Kirjath-arba as meaning “Tetrapolis.” Nor does Num_13:22 afford the slightest occasion for doubting the truth of the statement that Kirjath-arba was the former name of Hebron. Ritter seems especially to have followed Robinson (Bibl. Res. ii. 88.)
[33]Cf. my History of the Jews, in Ersch and Gruber’s Encyklopadie, ii. 27, p. 166.
[34]Robinson, Bibl. Res., ii. 74.
[35]In a manner analogous perhaps to the fusion of the Ramnes, Tities, and Luceres, into the one Roma of the Ramnes.
[36]Ritter (xvi. 228 [Gage’s Transl. iii. 301]) proves that the ancient Hebron lay higher than the present, which however can refer only to a part of the city. The great importance of the place is explained by its protected situation in the mountains, along whose slopes it extended down into the valley. That fact only adapted it to be the capital of David’s kingdom. Cf. Jos_11:21 (מִן הָהָר).
[37]Cf. Heyne on Apollodorus, i. 9, p. 59. The later Jews write תַּלְמָי for Ptolemy. Cf. Ewald, Gesch. Israel’s, i. 309, 311.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon1874 · Public DomainOn vv9–10CONQUESTS IN THE TERRITORY OF JUDAH, Jdg_1:9.
CONQUESTS IN THE TERRITORY OF JUDAH, Jdg_1:9.
9. Afterward — After the burning of Jerusalem.
Read full note →
Went down — Proceeded southward. As went up (Jdg_1:4) indicates a starting off to battle, so went down indicates a continuation of the war.
The mountain… the south… the valley — The three principal geographical divisions of the territory of Judah. See note on Jos_15:19. Here the thread of the narrative is broken off to introduce the episode about Caleb and Othniel, and the notice of the Kenites.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv10–1310. The conquest of Hebron (contrast Jos_10:36-37 D) is…
10. The conquest of Hebron (contrast Jos_10:36-37 D) is here ascribed to Judah as part of the general operations against the Canaanites (Jdg_1:9); later on, the Judahites, having taken the city, made it over to Caleb (Jdg_1:20). In Jos_15:14 J, however, Hebron is captured by Caleb; it was a victory over the Anâkim, not over Canaanites in general; and such was undoubtedly the original version of the story. The editor here has altered the original narrative to fit his scheme of Judah’s victories; this has involved the removal of Jdg_1:20 from its proper place before Jdg_1:10. Fortunately the parallel passage in Joshua helps us to recover the original form of the text:
Jos_15:13-15.Jdg_1:20; Jdg_1:10-11.And unto Caleb the son of Jephunneh he gave [Hebron]†[22]. And Caleb drove out thence the three sons of Anak, Sheshai, and Ahiman, and Talmai, the children of Anak. And he went up thence against the inhabitants of Debir etc.
Read full note →
[22] The words which intervene come from P.And they gave Hebron unto Caleb, as Moses had spoken: and he drove out thence the three sons of Anak (20), Sheshai, and Ahiman, and Talmai (10b). And he went thence against the inhabitants of Debir etc. (11).Thus the whole of Jdg_1:10, except the names of the giants, is due to the editor. Arranging the text in this way we obtain a consistent narrative, a proper subject for the verb ‘and he went’ in Jdg_1:11, and the introduction of Caleb at a point which explains how he came to be speaking in Jdg_1:12.
Hebron] The modern el-Ḥalîl (= the friend), so called from its association with Abraham the friend of God, is the highest point in the Judaean Highlands, 3040 ft. above the sea. Its position made it the metropolis of the Negeb, which began a little to the south.
now the name of Hebron beforetime was Kiriath-arba] An archaeological gloss, cf. 11b. The ancient name of Hebron is frequently mentioned by P, e.g. Gen_23:2, Jos_15:54 etc.; in Gen_23:19; Gen_35:27 P it is given as Mamre. Kiriath-arba = lit. ‘city of four,’ i.e. Tetrapolis, perhaps because the city was divided into four quarters inhabited by different races; cf. Tripolis on the Phoenician coast, founded by Tyre, Sidon, and Aradus. The word arba is not a proper name, as a late Jewish tradition took it, Jos_14:15; Jos_15:13; Jos_21:11; in all three places the LXX has preserved the original reading ‘Kiriath-arba the metropolis of Anak.’ Burney in Journ. Theol. Studies 12:118 f. explains the name as ‘the city of (the god) Four’; he quotes Babyl. parallels for this usage; which, however, is questioned by some Assyriologists.
Sheshai, and Ahiman, and Talmai] Either ‘the three sons of the Anak’ from Jdg_1:20 (cf. Jos_15:14) should precede; or we may place ‘the children of Anak’ after the names, following the LXX here and Jos_15:14. The names may refer to families rather than to individuals; they look as if they were Aramaic. Sheshai (Ezr_10:40) is connected by Sayce with the Shasu, i.e. ‘plunderers,’ or Bedouin of S. Canaan frequently alluded to on Egyptian monuments, though the forms are not philologically the same; cf. Sheshan in 1Ch_2:31-35, a name belonging to this region. Ahiman 1Ch_9:17 probably = ‘brother of Mìnî,’ the god of fortune, Isa_65:11. Talmai is found in N. Arabia, in Nabataean inscriptions (C.I.S. ii. 321, 344, 348), and as the name of kings of Lihyan, an Arabian tribe (Müller, Epigr. Denkmäler aus Arabien nos. 4, 9, 25 from el-‘Öla). The three giants are mentioned in connexion with the visit of the spies, one of whom was Caleb, to Hebron Num_13:22; Num_13:28 JE. The spies travelled northwards from Kadesh; and Caleb, when he attacked Hebron, most likely also advanced from the south. The two expeditions cannot have been separated by any long interval of time, according to the narrative of J.
Underlying the story there seems to be a dim recollection of the fact that the various clans which in time grew into the tribe of Judah, the Calebites, Kenites, Jerahmeelites, entered Canaan, not from the E. after crossing the Jordan, but from the S. by advancing from Kedesh.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv9–13(9) Went down to fight.—“Went up” is the phrase…
(9) Went down to fight.—“Went up” is the phrase applied to military expeditions (see Jdg_1:2); “went down” is the phrase for special battles (1Sa_26:10; 1Sa_29:4), like the Latin descendere in aciem. No doubt the phrase arose from the custom of always encamping on hills when it was possible to do so.
In the mountain, and in the south, and in the valley.—These are three marked regions of Palestine—the “hill-country” (ha-Har, Jos_9:1), in which were Hebron and Debir (Jdg_1:10-11); the south or Negeb (Jos_15:21), in which were Arad and Zephath; and the valley, or rather low lands (Shephelah, Jos_11:16; Jos_15:33), in which were the three Philistian towns of Gaza, Askelon, and Ekron (Jdg_1:18). The Har is the central or highland district of Palestine, which runs through the whole length of the country, broken only by the plain of Jezreel. The Negeb, derived from a root which means “dry,” was the region mainly occupied by the tribe of Simeon. The Shephelah, or low maritime plains (of which the root is perhaps also found in Hi-Spalis, Seville—see Stanley, Sin. and Pal. 485), is Palestine proper, i.e., the region of Philistia, the sea-coast south of the Plain of Sharon. In the E.V. the name is sometimes rendered as here, “the valley” (Deu_1:7; Jos_9:1, &c.), sometimes we find it as “the plain” (Oba_1:19, &c.), or “the low plains” (1Ch_27:28).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv9, 10, 11, 13The valley, i.e. the Shephelah, or lowlands, between the…
The valley, i.e. the Shephelah, or lowlands, between the mountains and the coast of the Mediterranean, occupied by the Philistines.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv11–12The Book-Town
Jdg_1:11
Kirjath-sepher.
Read full note →
The Book-Town
The name Kirjath-sepher, that is Book-Town, has been supposed to point to the existence of a semi-popular literature among the pre-Judaean inhabitants of Canaan. We cannot build with any certainty upon a name, but there are other facts of some significance. Already the Phoenicians, the merchants of the age, some of whom no doubt visited Kirjath-sepher on their way to Arabia or settled in it, had in their dealings with Egypt begun to use that alphabet to which most languages, from Hebrew and Aramaic on through Greek and Latin to our own, are indebted for the idea and shapes of letters. And it is not improbable that an old-world Phoenician library of skins, palm-leaves or inscribed tablets had given distinction to this town lying away towards the desert from Hebron. Written words were held in half-superstitious veneration, and a very few records would greatly impress a district peopled chiefly by wandering tribes. Nothing is insignificant in the pages of the Bible, nothing is to be disregarded that throws the least light upon human affairs and Divine providence; and here we have a suggestion of no slight importance. Doubt has been east on the existence of a written language among the Hebrews till centuries after the Exodus. It has been denied that the law could have been written out by Moses. This difficulty is now seen to be imaginary, like many others that have been raised. It is certain that the Phcenicians trading in Egypt in the time of the Hyksos kings had settlements quite contiguous to Goshen. What more likely than that the Hebrews, who spoke a language akin to the Phoenicians, should have shared the discovery of letters almost from the first, and practised the art of writing in the days of their favour with the monarchs of the Nile valley? The oppression of the following period might prevent the spread of letters among the people; but a man like Moses must have seen their value and made himself familiar with their use. The importance of this indication in the study of Hebrew law and faith is very plain. Nor should we fail to notice the interesting connection between the Divine lawgiving of Moses and the practical invention of a worldly race. There is no exclusiveness in the providence of God. The art of a people, acute and eager indeed, but without spirituality, is not rejected as profane by the inspired leader of Israel. Egyptians and Phoenicians have their share in originating that culture which mingles its stream with sacred revelation and religion. Letters and religion, culture and faith, must needs go hand in hand. (R. A. Watson, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible1887 · Public DomainOn v12THE name Kiriath-sepher, that is Book-Town, has been supposed…
THE WAY OF THE SWORD
Jdg_1:12-26
Read full note →
THE name Kiriath-sepher, that is Book-Town, has been supposed to point to the existence of a semi-popular literature among the pre-Judaean inhabitants of Canaan. We cannot build with any certainty upon a name; but there are other facts of some significance. Already the Phoenicians, the merchants of the age, some of whom no doubt visited Kiriath-sepher on their way to Arabia or settled in it, had in their dealings with Egypt begun to use that alphabet to which most languages, from Hebrew and Aramaic on through Greek and Latin to our own, are indebted for the idea and shapes of letters. And it is not improbable that an old-world Phoenician library of skins, palm leaves, or inscribed tablets had given distinction to this town lying away towards the desert from Hebron. Written words were held in half-superstitious veneration, and a very few records would greatly impress a district peopled chiefly by wandering tribes.
Nothing is insignificant in the pages of the Bible, nothing is to be disregarded that throws the least light upon human affairs and Divine Providence; and here we have a suggestion of no slight importance. Doubt has been cast on the existence of a written language among the Hebrews till centuries after the Exodus. It has been denied that the Law could have been written out by Moses. The difficulty is now seen to be imaginary, like many others that have. been raised. It is certain that the Phoenicians trading to Egypt in the time of the Hyksos kings had settlements quite contiguous to Goshen. What more likely than that the Hebrews, who spoke a language akin to the Phoenicians, should have shared the discovery of letters almost from the first, and practised the art of writing in the days of their favour with the monarchs of the Nile valley? The oppression of the following period might prevent the spread of letters among the people; but a man like Moses must have seen their value and made himself familiar with their use. The importance of this indication in the study of Hebrew law and faith is very plain. Nor should we fail to notice the interesting connection between the Divine lawgiving of Moses and the practical invention of a worldly race. There is no exclusiveness in the providence of God. The art of a people, acute and eager indeed, but without spirituality, is not rejected as profane by the inspired leader of Israel. Egyptians and Phoenicians have their share in originating that culture which mingles its stream with sacred revelation and religion. As, long afterwards, there came the printing press, a product of human skill and science, and by its help the Reformation spread and grew and filled Europe with new thought, so for the early record of Gods work and will human genius furnished the fit instrument. Letters and religion, culture and faith must needs go hand in hand. The more the minds of men are trained, the more deftly they can use literature and science, the more able they should be to receive and convey the spiritual message which the Bible contains. Culture which does not have this effect betrays its own pettiness and parochialism; and when we are provoked to ask whether human learning is not a foe to religion, the reason must be that the favourite studies of the time are shallow, aimless, and ignoble.
Kiriath-sepher has to be taken. Its inhabitants, strongly entrenched, threaten the people who are settling about Hebron and must be subdued; and Caleb, who has come to his possession, adopts a common expedient for rousing the ambitious young men of the tribe. He has a daughter, and marriage with her shall reward the man who takes the fortress. It is not likely that Achsah objected. A courageous and capable husband was, we may say, a necessity, and her fathers proposal offered a practical way of settling her in safety and comfort. Customs which appear to us barbarous and almost insulting have no doubt justified themselves to the common sense, if not fully to the desires of women, because they were suited to the exigencies of life in rude and stormy times. There is this also, that the conquest of Kiriath-sepher was part of the great task in which Israel was engaged, and Achsah, as a patriotic daughter of Abraham, would feel the pride of being able to reward a hero of the sacred war. To the degree in which she was a woman of character this would balance other considerations. Still the custom is not an ideal one; there is too much uncertainty. While the rivalry for her hand is going on the maiden has to wait at home, wondering what her fate shall be, instead of helping to decide it by her own thought and action. The young man, again, does not commend himself by honour, but only by courage and skill. Yet the test is real, so far as it goes, and fits the time.
Achsah, no doubt, had her preference and her hope, though she dared not speak of them. As for modern feeling, it is professedly on the side of the heart in such a case, and modern literature, with a thousand deft illustrations, proclaims the right of the heart to its choice. We call it a barbarous custom, the disposition of woman by her father, apart from her preference, to one who does him or the community a servicer and although Achsah consented, we feel that she was a slave. No doubt the Hebrew wife in her home had a place of influence and power, and a woman might even come to exercise authority among the tribes; but, to begin with, she was under authority and had to subdue her own wishes in a manner we consider quite incompatible with the rights of a human being. Very slowly do the customs of marriage even in Israel rise from the rudeness of savage life. Abraham and Sarah, long before this, lived on something like equality, he a prince, she a princess. But what can be said of Hagar, a concubine outside the home circle, who might be sent any day into the wilderness? David and Solomon afterwards can marry for state reasons, can take, in pure Oriental fashion, the one his tens, the other his hundreds of wives and concubines. Polygamy survives for many a century. When that is seen to be evil, there remains to men a freedom of divorce which of necessity keeps women in a low and unhonoured state.
Yet, thus treated, woman has always duties of the first importance, on which the moral health and vigour of the race depend; and right nobly must many a Hebrew wife and mother have fulfilled the trust. It is a pathetic story; but now, perhaps, we are in sight of an age when the injustice done to women may be replaced by an injustice they do to themselves. Liberty is their right, but the old duties remain as great as ever. If neither patriotism, nor religion, nor the home is to be regarded, but mere taste; if freedom becomes license to know and enjoy, there will be another slavery worse than the former. Without a very keen sense of Christian honour and obligation among women, their enfranchisement will be the loss of what has held society together and made nations strong. And looking at the way in which marriage is frequently arranged by the free consent and determination of women, is there much advance on the old barbarism? How often do they sell themselves to the fortunate, rather than reserve themselves for the fit; how often do they marry not because a helpmeet of the soul has been found, but because audacity has won them or jewels have dazzled; because a fireside is offered, not because the ideal of life may be realised. True, in the worldliness there is a strain of moral effort often pathetic enough. Women are skilful at making the best of circumstances, and even when the gilding fades from the life they have chosen they will struggle on with wonderful resolution to maintain something like order and beauty. The Othniel who has gained Achsah by some feat of mercantile success or showy talk may turn out a poor pretender to bravery or wit; but she will do her best for him, cover up his faults, beg springs of water or even dig them with her own hands. Let men thank God that it is so, and let them help her to find her right place, her proper kingdom and liberty.
There is another aspect of the picture, however, as it unfolds itself. The success of Othniel in his attack on Kiriath-sepher gave him at once a good place as a leader, and a wife who was ready to make his interests her own and help him to social position and wealth. Her first care was to acquire a piece of land suitable for the flocks and herds she saw in prospect, well watered if possible, -in short, an excellent sheep farm. Returning from the bridal journey, she had her stratagem ready, and when she came near her fathers tent followed up her husbands request for the land by lighting eagerly from her ass, taking for granted the one gift, and pressing a further petition-"Give me a blessing, father. A south land thou hast bestowed, give me also wells of water." So, without more ado, the new Kenazite homestead was secured.
How Jewish, we may be disposed to say. May we not also say, How thoroughly British? The virtue of Achsah, is it not the virtue of a true British wife? To urge her husband on and up in the social scale, to aid him in every point of the contest for wealth and place, to raise him and rise with him, what can be more admirable? Are there opportunities of gaining the favour of the powerful who have offices to give, the liking of the wealthy who have fortunes to bequeath? The managing wife will use these opportunities with address and courage. She will light off her ass and bow humbly before a flattered great man to whom she prefers a request. She can fit her words to the occasion and her smiles to the end in view. It is a poor spirit that is content with anything short of all that may be had: thus in brief she might express her principle of duty. And so in ten thousand homes there is no question whether marriage is a failure. It has succeeded. There is a combination of mans strength and womans wit for the great end of "getting on." And in ten thousand others there is no thought more constantly present to the minds of husband and wife than that marriage is a failure. For restless ingenuity and many schemes have yielded nothing. The husband has been too slow or too honest, and the wife has been foiled; or, on the other hand, the woman has not seconded the man, has not risen with him. She has kept him down by her failings; or she is the same simpleminded, homely person he wedded long ago, no fit mate, of course, for one who is the companion of magnates and rulers. Well may those who long for a reformation begin by seeking a return to simplicity of life and the relish for other kinds of distinction than lavish outlay and social notoriety can give. Until married ambition is fed and hallowed at the Christian altar there will be the same failures we see now, and the same successes which are worse than "failures."
For a moment the history gives us a glimpse of another domestic settlement. "The children of the Kenite went up from the City of Palm Trees with the children of Judah," and found a place of abode on the southern fringe of Simeons territory, and there they seem to have gradually mingled with the tent dwellers of the desert. By and by we shall find one Heber the Kenite in a different part of the land, near the Sea of Galilee, still in touch with the Israelites to some extent, while his people are scattered. Heber may have felt the power of Israels mission and career and judged it wise to separate from those who had no interest in the tribes of Jehovah. The Kenites of the south appear in the history like men upon a raft, once borne near shore, who fail to seize the hour of deliverance and are carried away again to the wastes of sea. They are part of the drifting population that surrounds the Hebrew church, type of the drifting multitude who in the nomadism of modern society are for a time seen in our Christian assemblies, then pass away to mingle with the careless. An innate restlessness and a want of serious purpose mark the class. To settle these wanderers in orderly religious life seems almost impossible; we can perhaps only expect to sow among them seeds of good, and to make them feel a Divine presence restraining from evil. The assertion of personal independence in our day has no doubt much to do with impatience of church bonds and habits of worship; and it must not be forgotten that this is a phase of growing life needing forbearance no less than firm example.
Zephath was the next fortress against which Judah and Simeon directed their arms. When the tribes were in the desert on their long and difficult march they attempted first to enter Canaan from the south, and actually reached the neighbourhood of this town. But, as we read in the Book of Numbers, Arad the king of Zephath fought against them and took some of them prisoners. The defeat appears to have been serious, for, arrested and disheartened by it, Israel turned southward again, and after a long detour reached Canaan another way. In the passage in Numbers the overthrow of Zephath is described by anticipation; in Judges we have the account in its proper historical place. The people whom Arad ruled were, we may suppose, an Edomite clan living partly by merchandise, mainly by foray, practised marauders, with difficulty guarded against, who having taken their prey disappeared swiftly amongst the hills.
In the world of thought and feeling there are many Zephaths, whence quick outset is often made upon the faith and hope of men. We are pressing towards some end, mastering difficulties, contending with open and known enemies. Only a little way remains before us. But invisible among the intricacies of experience is this lurking foe who suddenly falls upon us. It is a settlement in the faith of God we seek. The onset is of doubts we had not imagined, doubts of inspiration, of immortality, of the incarnation, truths the most vital. We are repulsed, broken, disheartened. There remains a new wilderness journey till we reach by the way of Moab the fords of our Jordan and the land of our inheritance. Yet there is a way, sure and appointed. The baffled, wounded soul is never to despair. And when at length the settlement of faith is won, the Zephath of doubt may be assailed from the other side, assailed successfully and taken. The experience of some poor victims of what is oddly called philosophic doubt need dismay no one. For the resolute seeker after God there is always a victory, which in the end may prove so easy, so complete, as to amaze him. The captured Zephath is not destroyed nor abandoned, but is held as a fortress of faith. It becomes Hormah-the Consecrated.
Victories were gained by Judah in the land of the Philistines, partial victories, the results of which were not kept. Gaza, Ashkelon, Ekron were occupied for a time; but Philistine force and doggedness recovered, apparently in a few years, the captured towns. Wherever they had their origin, these Philistines were a strong and stubborn race, and so different from the Israelites in habit and language that they never freely mingled nor even lived peaceably with the tribes. At this time they were probably forming their settlements on the Mediterranean seaboard, and were scarcely able to resist the men of Judah. But ship after ship from over sea, perhaps from Crete, brought new colonists; and during the whole period till the Captivity they were a thorn in the side of the Hebrews. Beside these, there were other dwellers in the lowlands, who were equipped in a way that made it difficult to meet them. The most vehement sally of men on foot could not break the line of iron chariots, thundering over the plain. It was in the hill districts that the tribes gained their surest footing, -a singular fact, for mountain people are usually hardest to defeat and dispossess; and we take it as a sign of remarkable vigour that the invaders so soon occupied the heights.
Here the spiritual parallel is instructive. Conversion, it may be said, carries the soul with a rush to the high ground of faith. The Great Leader has gone before, preparing the way. We climb rapidly to fortresses from which the enemy has fled, and it would seem that victory is complete. But the Christian life is a constant alternation between the joy of the conquered height and the stern battles of the foe-infested plain. Worldly custom and sensuous desire, greed and envy and base appetite have their cities and chariots in the low ground of being. So long as one of them remains the victory of faith is unfinished, insecure. Piety that believes itself delivered once for all from conflict is ever on the verge of disaster. The peace and joy men cherish, while as yet the earthly nature is unsubdued, the very citadels of it unreconnoitred, are visionary and relaxing. For the soul and for society the only salvation lies in mortal combat-life-long, age-long combat with the earthly and the false. Nooks enough may be found among the hills, pleasant and calm, from which the low ground cannot be seen, where the roll of the iron chariots is scarcely heard. It may seem to imperil all if we descend from these retreats. But when we have gained strength in the mountain air it is for the battle down below, it is that we may advance the lines of redeemed life and gain new bases for sacred enterprise.
A mark of the humanness and, shall we not also say, the divineness of this history is to be found in the frequent notices of other tribes than those of Israel. To the inspired writer it is not all the same whether Canaanites die or live, what becomes of Phoenicians or Philistines. Of this we have two examples, one the case of the Jebusites, the other of the people of Luz.
The Jebusites, after the capture of the lower city already recorded, appear to have been left in peaceful possession of their citadel and accepted as neighbours by the Benjamites. When the Book of Judges was written Jebusite families still remained, and in Davids time Araunah the Jebusite was a conspicuous figure. A series of terrible events connected with the history of Benjamin is narrated towards the end of the Book. It is impossible to say whether the crime which led to these events was in any way due to bad influence exercised by the Jebusites. We may charitably doubt whether it was. There is no indication that they were a depraved people. If they had been licentious they could scarcely have retained till Davids time a stronghold so central and of so much consequence in the land. They were a mountain clan, and Araunah shows himself in contact with David a revered and kingly person.
As for Bethel or Luz, around which gathered notable associations of Jacobs life, Ephraim, in whose territory it lay, adopted a stratagem in order to master it, and smote the city. One family alone, the head of which had betrayed the place, was allowed to depart in peace, and a new Luz was founded "in the land of the Hittites." We are inclined to regard the traitor as deserving of death, and Ephraim appears to us disgraced, not honoured, by its exploit. There is a fair, straightforward way of fighting; but this tribe, one of the strongest, chooses a mean and treacherous method of gaining its end. Are we mistaken in thinking that the care with which the founding of the new city is described shows the writers sympathy with the Luzzites? At any rate, he does not by one word justify Ephraim; and we do not feel called on to restrain our indignation.
The high ideal of life, how often it fades from our view! There are times when we realise our Divine calling, when the strain of it is felt and the soul is on fire with sacred zeal. We press on, fight on, true to the highest we know at every step. We are chivalrous, for we see the chivalry of Christ; we are tender and faithful, for we see His tenderness and faithfulness. Then we make progress; the goal can almost be touched. We love, and love bears us on. We aspire, and the world glows with light. But there comes a change. The thought of self preservation, of selfish gain, has intruded. On pretext of serving God we are hard to man, we keep back the truth, we use compromises, we descend even to treachery and do things which in another are abominable to us. So the fervor departs, the light fades from the world, the goal recedes, becomes invisible. Most strange of all is it that side by side with cultured religion there can be proud sophistry and ignorant scorn, the very treachery of the intellect towards man. Far away in the dimness of Israels early days we see the beginnings of a pious inhumanity, that may well make us stay to fear lest the like should be growing among ourselves. It is not what men claim, much less what they seize and hold, that does them honour. Here and there a march may be stolen on rivals by those who firmly believe they are serving God. But the rights of a man, a tribe, a church lie side by side with duties; and neglect of duty destroys the claim to what otherwise would be a right. Let there be no mistake: power and gain are not allowed in the providence of God to anyone that he may grasp them in despite of justice or charity.
One thought may link the various episodes we have considered. It is that of the end for which individuality exists. The home has its development of personality for service. The peace and joy of religion nourish the soul-for service. Life may be conquered in various regions, and a man grow fit for ever greater victories, ever nobler service. But with the end the means and spirit of each effort are so interwoven that alike in home, and church, and society the human soul must move in uttermost faithfulness and simplicity or fail from the Divine victory that wins the prize.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v11the name of Debir was previously Kiriath Sepher
the name of Debir was previously Kiriath Sepher
The author probably wrote this because his readers knew the city as Debir. But at the time Israel attacked it, it was called Kiriath Sepher. AT: "which used to be called Kiriath Sepher" (See: Background Information)
Read full note →
was previously
"was in times past" or "was at an earlier time"
Whoever attacks Kiriath Sepher and takes it
Here "Kiriath Sepher" represents the people. AT: "Whoever attacks and defeats the people of Kiriath Sepher and takes their city" (See: Metonymy)
Aksah
This is the name of Caleb's daughter. (See: How to Translate Names)
Othniel, son of Kenaz
These are names of men. (See: How to Translate Names)
Geneva Bible translators 1599 · Public Domain On v10 These three were giants, and the children of Anak.
These three were giants, and the children of Anak.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–13 Jdg 1:9 And afterward the children of Judah went…
Jdg 1:9 And afterward the children of Judah went down to fight against the Canaanites, that dwelt in the mountain, and in the south, and in the valley.
Ver. 9. Went down.] Being heartened by their former successes, but especially by that sweet promise in Jdg 1:2.
Read full note →
9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
Ver. 9. About the body of Moses] As desirous thereby to set up himself in the hearts of the living. There is a strange strife still, not of earthly, but of spiritual powers, about the possession of man’s heart. If Satan can get that, he is safe. And so Satan’s vicar. It was a watchword in Gregory XIII’s time in Queen Elizabeth’s days, "My son, give me thy heart." Be in heart a Papist, and go where you will, and do what you will.
Durst not bring against him a railing accusation, but said, The Lord rebuke thee] Let us also answer the devil in like sort: or as Grynaeus (out of Chrysostom) when he sent back Pistorius’s railing letters, not so much as opening the seal, Inhonestum est honestam matronam cam meretrice litlgare, It is not seemly for an honest matron to scold with a base harlot.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v10 Judah went, under the conduct of Caleb, as it…
Judah went, under the conduct of Caleb, as it is recorded, Jos 15:11, &c.; for that relation, and this here following, are doubtless one and the same expedition and war, as appears by all the circumstances; and it is mentioned either there by anticipation, or here by repetition. Of this and the following verses, see the notes there.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v9 We have here a further account of that glorious…
We have here a further account of that glorious and successful campaign which Judah and Simeon made. 1. The lot of Judah was pretty well cleared of the Canaanites, yet not thoroughly. Those that dwelt in the mountain (the mountains that were round about Jerusalem) were driven out (Jdg 1:9, Jdg 1:19), but those in the valley kept their ground against them, having chariots of iron, such as we read of, Jos 17:16. Here the men of Judah failed, and thereby spoiled the influence which otherwise their example hitherto might have had on the rest of the tribes, who followed them in this instance of their cowardice, rather than in all the other instances of their courage. They had iron chariots, and therefore it was thought not safe to attack them: but had not Israel God on their side, whose chariots are thousands of angels (Psa 68:17), before whom these iron chariots would be but as stubble to the fire? Had not God expressly promised by the oracle (Jdg 1:2) to give them success against the Canaanites in this very expedition, without excepting those that had iron chariots? Yet they suffered their fears to prevail against their faith, they could not trust God under any disadvantages, and therefore durst not face the iron chariots, but meanly withdrew their forces, when with one bold stroke they might have completed their victories; and it proved of pernicious consequence. They did run well, what hindered them? Gal 5:7. 2. Caleb was put in possession of Hebron, which, though given him by Joshua ten or twelve years before (as Dr. Lightfoot computes), yet being employed in public service, for the settling of the tribes, which he preferred before his own private interests, it seems he did not till now make himself master of; so well content was that good man to serve others, while he left himself to be served last; few are like-minded, for all seek their own, Phi 2:20, Phi 2:21. Yet now the men of Judah all came in to his assistance for the reducing of Hebron (Jdg 1:10), slew the sons of Anak, and put him in possession of it, Jdg 1:20. They gave Hebron unto Caleb. And now Caleb, that he might return the kindness of his countrymen, is impatient to see Debir reduced and put into the hands of the men of Judah, to expedite which he proffers his daughter to the person that will undertake to command in the siege of that important place, Jdg 1:11, Jdg 1:12. Othniel bravely undertakes it, and wins the town and the lady (Jdg 1:13), and by his wife's interest and management with her father gains a very good inheritance for himself and his family, Jdg 1:14, Jdg 1:15. We had this passage before, Jos 15:16-19, where it was largely explained and improved. 3. Simeon got ground of the Canaanites in his border, Jdg 1:17, Jdg 1:18. In the eastern part of Simeon's lot, they destroyed the Canaanites in Zephath, and called it Hormah - destruction, adding this to some other devoted cities not far off, which they had some time ago, with good reason, called by that name, Num 21:2, Num 21:3. And this perhaps was the complete performance of the vow they them made that they would utterly destroy these cities of the Canaanites in the south. In the western part they took Gaza, Askelon, and Ekron, cities of the Philistines; they gained present possession of the cities, but, not destroying the inhabitants, the Philistines in process of time recovered the cities, and proved inveterate enemies to the Israel of God, and no better could come of doing their work by the halves. 4. The Kenites gained a settlement in the tribe of Judah, choosing it there rather than in any other tribe, because it was the strongest, and there they hoped to be safe and quiet, Jdg 1:16. These were the posterity of Jethro, who either went with Israel when Moses invited them (Num 10:29) or met them about the same place when they came up from their wanderings in the wilderness thirty-eight years after, and went with them then to Canaan, Moses having promised them that they should fare as Israel fared, Num 10:32. They had at first seated themselves in the city of palm-trees, that is, Jericho, a city which never was to be rebuilt, and therefore the fitter for those who dwelt in tents, and did not mind building. But afterwards they removed into the wilderness of Judah, either out of their affection to that place, because solitary and retired, or out of their affection to that tribe, which perhaps had been in a particular manner kind to them. Yet we find the tent of Jael, who was of that family, far north, in the lot of Naphtali, when Sisera took shelter there, Jdg 4:17. This respect Israel showed them, to let them fix where they pleased, being a quiet people, who, wherever they were, were content with a little. Those that molested none were molested by none. Blessed are the meek, for thus they shall inherit the earth.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv9, 10, 11, 13 And afterwards the children of Judah,.... After the taking…
And afterwards the children of Judah,.... After the taking of Bezek, and the king of it, having him to Jerusalem, where he died: they
went down; from Jerusalem; which was on high ground:
Read full note →
to fight against the Canaanites that dwelt in the mountain, and in the south, and in the valley; into which several parts the lot of the tribe of Judah was divided; in each of which they had cities, and some, as it seems, yet unsubdued, and in the hands of the Canaanites; of these several parts, and the cities in them, see Jos 15:21.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v10 Judah went - Under the conduct of Caleb, as…
Judah went - Under the conduct of Caleb, as is recorded, ver. 14, &c., for that relation, and this, are doubtless one and the same expedition, and it is mentioned there by anticipation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9, 12, 13 Verse 9. The Canaanites, that dwelt to the mountain]…
Verse 9. The Canaanites, that dwelt to the mountain] The territories of the tribe of Judah lay in the most southern part of the promised land, which was very mountainous, though towards the west it had many fine plains. In some of these the Canaanites had dwelt; and the expedition marked here was for the purpose of finally expelling them. But probably this is a recapitulation of what is related Jos 10:36; Jos 11:21; Jos 15:13.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv9, 10, 11, 13 Plains, towards the west, which were very fruitful. They…
Plains, towards the west, which were very fruitful. They did not expel all the inhabitants from this part, as they had done from the mountains, which lay on the south of the promised land, ver. 19. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv9, 11 The sons of Judah smite the Anakim and take…
The sons of Judah smite the Anakim and take Hebron
Jdg_1:9-10
Read full note →
9And afterward [Hereupon] the children [sons] of Judah went down [proceeded] to fight against the Canaanites that dwelt in the mountain [mountains], and in the south, and in the valley [lit. depression, low country]. 10And Judah went against the Canaanites that dwelt in Hebron: (now the name of Hebron before [formerly] was Kirjath-arba [The Four Cities30]:) and they slew [smote] Sheshai, and Ahiman, and Talmai.
TEXTUAL AND GRAMMATICAL
[1 Jdg_1:10. This is the nearest we can come in English to Dr. Cassel’s Vierstadt, Tetrapolis. Against the common Interpretation, “City of Arba,”—Arba being taken as the name of a person,—cf. Mr. Grove in Smith’s Bib. Dict., s. v Kirjath-arba.—Tr.]
EXEGETICAL AND DOCTRINAL
Jdg_1:9 f.. Hereupon the sons of Judah proceeded. They advanced, proceeded, ירְדוּ. While עָלָה, ‘ ‘ascendere,” was used to express the first attack (Jdg_1:4), the continuation of the conflict is indicated by יָרַד, “descendere,” although they advance mountain-ward. Verse 9 sets forth the full extent of the task undertaken by the tribes. Before advancing into the territory allotted them, they have been obliged to resist the attack of Adoni-bezek at its border. They divide their work proper into the conquest of the mountains, the occupancy of the southern tract from the Dead Sea to Beer-sheba, and the seizure of the western lowlands. Details of these undertakings are given us only so far as they concern Caleb and his house. Hence, the conquest of Hebron is first of all related. About this ancient city,31 where Abraham tarried, and the patriarchs repose in the family-vault, the recollections of the tribe of Judah concentrate themselves. It was of old the dwelling-place of valiant people. The robust vine-dressers of the valley, ages before, supported Abraham in his victorious expedition against the eastern hosts. But on the mountains there dwelt a wild and warlike race, the sons of Anak, before whom the faint-hearted spies of Moses formerly trembled. Only Caleb and Joshua were full of confidence in God. On this account, Caleb received the special assurance of Moses that he should possess the land which he had seen; and therefore at the division of the country by Joshua, he brings forward his claim to it (Jos_14:12). Joshua allows it. It is no lightly-gained inheritance that Caleb asks: “Therefore give me (he says) this mountain, whereof the Lord spake in that day; for thou hast heard that there are Anakim there, and cities great and fenced; perhaps the Lord will be with me that I drive them out” (Jos_14:12). Now, although the conquest of the city, and the expulsion of the Anakim, are already recorded in Jos_15:14, that is only an anticipatory historical notice in connection with the description of boundaries. The events actually occur now, in connection with the first efforts to gain permanent possession of the territory. Caleb, it is true, is old; but younger heroes surround him. They defeated the Anakim.
Jdg_1:10. Hebron, formerly called the Four Cities (Kirjath-arba). It is difficult to see why modern expositors32 take offense at the idea that in Hebron an earlier Tetrapolis is to be recognized. The remark, Jos_14:15 : “And the name of Hebron was formerly Kirjath-arba, בָעֲנָקים הוּא הָאָדָם הַגָּדוֹל,” cannot furnish the ground; for אָדָם is here a collective term, like gens, as appears indubitably from Jos_15:13, where we have the expression, “Kirjath-arba, the father of Anak (אֲבִי הָעֲנָק) which is Hebron.” The Tetrapolis was the ancient seat of powerful tribes, whom the traditions of Israel described as giants. Similar tetrapolitan cities are elsewhere met with. The Indians had a Káturgrâma, the Four Villages (Lassen, Ind. Alterth., i. 72). In Phrygia, Cibyra and three other places formed a Tetrapolis (Strabo, lib. xiii. 1, 17). I am inclined to find in the name Cibyra the same idea as in the Arabic Cheibar33 and the Hebrew Chebron (Hebron), namely, that of confederation, community of interest. It is a suggestive fact that Abraham’s expedition is joined by the brothers Eshcol, Aner, and Mamre (Gen_14:13); concerning Mamre it is remarked, “the same is Hebron” (Gen_23:19). The Upper City (Acropolis), situated upon the mountains, and the lower cities lying in the fertile valley which these mountains inclose, together constituted the Tetrapolis. At the present day the city in the valley is still divided into three parts.34 Three sons of Anak are enumerated, manifestly three tribes, probably named after ancient heroes, which tribes coalesced with the mountain city.35 As late as the time of David, the phraseology is, that he dwelt in “the cities of Hebron” (2Sa_2:3). Probably the name Hebron was originally given to the mountain36 (the הַר which Caleb claims, Jos_14:12), as forming the common defense, and was then after the suppression of the Anakim, transferred to the whole city. The names of the three families of Anakim do not admit of any certain interpretation. אָחִימַן might with most probability be interpreted after the analogy of Achijah (Ahijah or Ahiah), “Friend of God.” מַן, מְנִי, is the heathen deity (Isa_65:11), who also occurs in Phœnician inscriptions, in proper names like עברמני, “servant of Meni.” The name שֵׁשַׁי, “Sheshai,” reminds one of the Egyptian king שִׁישׁק, Shishak, Sechonchis, who made war on Rehoboam (1Ki_14:25). The name שֵׁשְׁבּצַּר (“Sheshbazzar,” Ezr_1:8) may also be compared. The third name, Talmai, leaves it doubtful whether it is to be taken primarily as the name of a place or of a person. Stephanus Byzantinus speaks of an Arabic place which he calls Castle Θελαμο͂υζα. It is possible, however, that analogous mythical ideas come into contact with each other, in the Greek legend concerning Salmoneus,37 father of Tyro, and husband of Sidero. Hesiod already (in a Fragment, ed. Göttling. p. 259) calls him an ἄδικος καὶ ν̔πέρθυμος. Josephus (Ant. v. 2, 3) says that the Anakim were a race of giants, “whose bones are still shown to this very day.” What stories were current about the discovery of gigantic human remains in Asia Minor and Syria, may be learned from the Heroica of Philostratus (ed. Jacobs, p. 28). A body of gigantic length was found in the bed of the Orontes. It was thought also that the bodies of Orestes and Ajax had been seen. The faint-hearted spies had depicted the Anakim as Nephilim, men like the prehistoric Nibelungen of German story; and from this Josephus constructed his giant-tale.
Jos_15:14 remarks, “And Caleb drove thence the three sons of Anak.” A contradiction has been found therein with what we read here, “And they smote.” None really exists. The narrative is actually more exact than is generally supposed. The statement of Jos_15:14 refers to Jdg_1:20. The tribe of Judah had now indeed taken Hebron, and conquered the Anakim; but for peaceable possession the time had not yet come. Accompanied by Simeon, Judah proceeded onward to gain possession of the whole territory. At Jdg_1:19 the whole campaign is finished. Then they give Hebron to Caleb, and he drives out whatever remains of the Anakim. It was not with three per sons, but with three tribes or nations, that they had to do.
Footnotes:
[30][Jdg_1:10. This is the nearest we can come in English to Dr. Cassel’s Vierstadt, Tetrapolis. Against the common Interpretation, “City of Arba,”—Arba being taken as the name of a person,—cf. Mr. Grove in Smith’s Bib. Dict., s. v Kirjath-arba.—Tr.]
[31]Hebron is said to be seven years older than Zoan (Tanis) in Egypt (Num_13:22). The number “seven” is here also to be regarded as a round number. It expresses the finished lapse of a long period.
[32]Ritter’s remarks (xvi. 211 [Gage’s Trans]. iii. 292, seq.]), would admit of many corrections. Jerome, it is true, follows Jewish traditions (cf. Pirke, R. Eliezer, ch. xx.) when he thinks that the Civitas Quatuor was so named from the patriarchs who were buried there. It is, however, none the less evident from this, that the Jews of old interpreted Kirjath-arba as meaning “Tetrapolis.” Nor does Num_13:22 afford the slightest occasion for doubting the truth of the statement that Kirjath-arba was the former name of Hebron. Ritter seems especially to have followed Robinson (Bibl. Res. ii. 88.)
[33]Cf. my History of the Jews, in Ersch and Gruber’s Encyklopadie, ii. 27, p. 166.
[34]Robinson, Bibl. Res., ii. 74.
[35]In a manner analogous perhaps to the fusion of the Ramnes, Tities, and Luceres, into the one Roma of the Ramnes.
[36]Ritter (xvi. 228 [Gage’s Transl. iii. 301]) proves that the ancient Hebron lay higher than the present, which however can refer only to a part of the city. The great importance of the place is explained by its protected situation in the mountains, along whose slopes it extended down into the valley. That fact only adapted it to be the capital of David’s kingdom. Cf. Jos_11:21 (מִן הָהָר).
[37]Cf. Heyne on Apollodorus, i. 9, p. 59. The later Jews write תַּלְמָי for Ptolemy. Cf. Ewald, Gesch. Israel’s, i. 309, 311.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv9–10 CONQUESTS IN THE TERRITORY OF JUDAH, Jdg_1:9.
CONQUESTS IN THE TERRITORY OF JUDAH, Jdg_1:9.
9. Afterward — After the burning of Jerusalem.
Read full note →
Went down — Proceeded southward. As went up (Jdg_1:4) indicates a starting off to battle, so went down indicates a continuation of the war.
The mountain… the south… the valley — The three principal geographical divisions of the territory of Judah. See note on Jos_15:19. Here the thread of the narrative is broken off to introduce the episode about Caleb and Othniel, and the notice of the Kenites.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10–13 10. The conquest of Hebron (contrast Jos_10:36-37 D) is…
10. The conquest of Hebron (contrast Jos_10:36-37 D) is here ascribed to Judah as part of the general operations against the Canaanites (Jdg_1:9); later on, the Judahites, having taken the city, made it over to Caleb (Jdg_1:20). In Jos_15:14 J, however, Hebron is captured by Caleb; it was a victory over the Anâkim, not over Canaanites in general; and such was undoubtedly the original version of the story. The editor here has altered the original narrative to fit his scheme of Judah’s victories; this has involved the removal of Jdg_1:20 from its proper place before Jdg_1:10. Fortunately the parallel passage in Joshua helps us to recover the original form of the text:
Jos_15:13-15.Jdg_1:20; Jdg_1:10-11.And unto Caleb the son of Jephunneh he gave [Hebron]†[22]. And Caleb drove out thence the three sons of Anak, Sheshai, and Ahiman, and Talmai, the children of Anak. And he went up thence against the inhabitants of Debir etc.
Read full note →
[22] The words which intervene come from P.And they gave Hebron unto Caleb, as Moses had spoken: and he drove out thence the three sons of Anak (20), Sheshai, and Ahiman, and Talmai (10b). And he went thence against the inhabitants of Debir etc. (11).Thus the whole of Jdg_1:10, except the names of the giants, is due to the editor. Arranging the text in this way we obtain a consistent narrative, a proper subject for the verb ‘and he went’ in Jdg_1:11, and the introduction of Caleb at a point which explains how he came to be speaking in Jdg_1:12.
Hebron] The modern el-Ḥalîl (= the friend), so called from its association with Abraham the friend of God, is the highest point in the Judaean Highlands, 3040 ft. above the sea. Its position made it the metropolis of the Negeb, which began a little to the south.
now the name of Hebron beforetime was Kiriath-arba] An archaeological gloss, cf. 11b. The ancient name of Hebron is frequently mentioned by P, e.g. Gen_23:2, Jos_15:54 etc.; in Gen_23:19; Gen_35:27 P it is given as Mamre. Kiriath-arba = lit. ‘city of four,’ i.e. Tetrapolis, perhaps because the city was divided into four quarters inhabited by different races; cf. Tripolis on the Phoenician coast, founded by Tyre, Sidon, and Aradus. The word arba is not a proper name, as a late Jewish tradition took it, Jos_14:15; Jos_15:13; Jos_21:11; in all three places the LXX has preserved the original reading ‘Kiriath-arba the metropolis of Anak.’ Burney in Journ. Theol. Studies 12:118 f. explains the name as ‘the city of (the god) Four’; he quotes Babyl. parallels for this usage; which, however, is questioned by some Assyriologists.
Sheshai, and Ahiman, and Talmai] Either ‘the three sons of the Anak’ from Jdg_1:20 (cf. Jos_15:14) should precede; or we may place ‘the children of Anak’ after the names, following the LXX here and Jos_15:14. The names may refer to families rather than to individuals; they look as if they were Aramaic. Sheshai (Ezr_10:40) is connected by Sayce with the Shasu, i.e. ‘plunderers,’ or Bedouin of S. Canaan frequently alluded to on Egyptian monuments, though the forms are not philologically the same; cf. Sheshan in 1Ch_2:31-35, a name belonging to this region. Ahiman 1Ch_9:17 probably = ‘brother of Mìnî,’ the god of fortune, Isa_65:11. Talmai is found in N. Arabia, in Nabataean inscriptions (C.I.S. ii. 321, 344, 348), and as the name of kings of Lihyan, an Arabian tribe (Müller, Epigr. Denkmäler aus Arabien nos. 4, 9, 25 from el-‘Öla). The three giants are mentioned in connexion with the visit of the spies, one of whom was Caleb, to Hebron Num_13:22; Num_13:28 JE. The spies travelled northwards from Kadesh; and Caleb, when he attacked Hebron, most likely also advanced from the south. The two expeditions cannot have been separated by any long interval of time, according to the narrative of J.
Underlying the story there seems to be a dim recollection of the fact that the various clans which in time grew into the tribe of Judah, the Calebites, Kenites, Jerahmeelites, entered Canaan, not from the E. after crossing the Jordan, but from the S. by advancing from Kedesh.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv9–13 (9) Went down to fight.—“Went up” is the phrase…
(9) Went down to fight.—“Went up” is the phrase applied to military expeditions (see Jdg_1:2); “went down” is the phrase for special battles (1Sa_26:10; 1Sa_29:4), like the Latin descendere in aciem. No doubt the phrase arose from the custom of always encamping on hills when it was possible to do so.
In the mountain, and in the south, and in the valley.—These are three marked regions of Palestine—the “hill-country” (ha-Har, Jos_9:1), in which were Hebron and Debir (Jdg_1:10-11); the south or Negeb (Jos_15:21), in which were Arad and Zephath; and the valley, or rather low lands (Shephelah, Jos_11:16; Jos_15:33), in which were the three Philistian towns of Gaza, Askelon, and Ekron (Jdg_1:18). The Har is the central or highland district of Palestine, which runs through the whole length of the country, broken only by the plain of Jezreel. The Negeb, derived from a root which means “dry,” was the region mainly occupied by the tribe of Simeon. The Shephelah, or low maritime plains (of which the root is perhaps also found in Hi-Spalis, Seville—see Stanley, Sin. and Pal. 485), is Palestine proper, i.e., the region of Philistia, the sea-coast south of the Plain of Sharon. In the E.V. the name is sometimes rendered as here, “the valley” (Deu_1:7; Jos_9:1, &c.), sometimes we find it as “the plain” (Oba_1:19, &c.), or “the low plains” (1Ch_27:28).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9, 10, 11, 13 The valley, i.e. the Shephelah, or lowlands, between the…
The valley, i.e. the Shephelah, or lowlands, between the mountains and the coast of the Mediterranean, occupied by the Philistines.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv11–12 The Book-Town
Jdg_1:11
Kirjath-sepher.
Read full note →
The Book-Town
The name Kirjath-sepher, that is Book-Town, has been supposed to point to the existence of a semi-popular literature among the pre-Judaean inhabitants of Canaan. We cannot build with any certainty upon a name, but there are other facts of some significance. Already the Phoenicians, the merchants of the age, some of whom no doubt visited Kirjath-sepher on their way to Arabia or settled in it, had in their dealings with Egypt begun to use that alphabet to which most languages, from Hebrew and Aramaic on through Greek and Latin to our own, are indebted for the idea and shapes of letters. And it is not improbable that an old-world Phoenician library of skins, palm-leaves or inscribed tablets had given distinction to this town lying away towards the desert from Hebron. Written words were held in half-superstitious veneration, and a very few records would greatly impress a district peopled chiefly by wandering tribes. Nothing is insignificant in the pages of the Bible, nothing is to be disregarded that throws the least light upon human affairs and Divine providence; and here we have a suggestion of no slight importance. Doubt has been east on the existence of a written language among the Hebrews till centuries after the Exodus. It has been denied that the law could have been written out by Moses. This difficulty is now seen to be imaginary, like many others that have been raised. It is certain that the Phcenicians trading in Egypt in the time of the Hyksos kings had settlements quite contiguous to Goshen. What more likely than that the Hebrews, who spoke a language akin to the Phoenicians, should have shared the discovery of letters almost from the first, and practised the art of writing in the days of their favour with the monarchs of the Nile valley? The oppression of the following period might prevent the spread of letters among the people; but a man like Moses must have seen their value and made himself familiar with their use. The importance of this indication in the study of Hebrew law and faith is very plain. Nor should we fail to notice the interesting connection between the Divine lawgiving of Moses and the practical invention of a worldly race. There is no exclusiveness in the providence of God. The art of a people, acute and eager indeed, but without spirituality, is not rejected as profane by the inspired leader of Israel. Egyptians and Phoenicians have their share in originating that culture which mingles its stream with sacred revelation and religion. Letters and religion, culture and faith, must needs go hand in hand. (R. A. Watson, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v12 THE name Kiriath-sepher, that is Book-Town, has been supposed…
THE WAY OF THE SWORD
Jdg_1:12-26
Read full note →
THE name Kiriath-sepher, that is Book-Town, has been supposed to point to the existence of a semi-popular literature among the pre-Judaean inhabitants of Canaan. We cannot build with any certainty upon a name; but there are other facts of some significance. Already the Phoenicians, the merchants of the age, some of whom no doubt visited Kiriath-sepher on their way to Arabia or settled in it, had in their dealings with Egypt begun to use that alphabet to which most languages, from Hebrew and Aramaic on through Greek and Latin to our own, are indebted for the idea and shapes of letters. And it is not improbable that an old-world Phoenician library of skins, palm leaves, or inscribed tablets had given distinction to this town lying away towards the desert from Hebron. Written words were held in half-superstitious veneration, and a very few records would greatly impress a district peopled chiefly by wandering tribes.
Nothing is insignificant in the pages of the Bible, nothing is to be disregarded that throws the least light upon human affairs and Divine Providence; and here we have a suggestion of no slight importance. Doubt has been cast on the existence of a written language among the Hebrews till centuries after the Exodus. It has been denied that the Law could have been written out by Moses. The difficulty is now seen to be imaginary, like many others that have. been raised. It is certain that the Phoenicians trading to Egypt in the time of the Hyksos kings had settlements quite contiguous to Goshen. What more likely than that the Hebrews, who spoke a language akin to the Phoenicians, should have shared the discovery of letters almost from the first, and practised the art of writing in the days of their favour with the monarchs of the Nile valley? The oppression of the following period might prevent the spread of letters among the people; but a man like Moses must have seen their value and made himself familiar with their use. The importance of this indication in the study of Hebrew law and faith is very plain. Nor should we fail to notice the interesting connection between the Divine lawgiving of Moses and the practical invention of a worldly race. There is no exclusiveness in the providence of God. The art of a people, acute and eager indeed, but without spirituality, is not rejected as profane by the inspired leader of Israel. Egyptians and Phoenicians have their share in originating that culture which mingles its stream with sacred revelation and religion. As, long afterwards, there came the printing press, a product of human skill and science, and by its help the Reformation spread and grew and filled Europe with new thought, so for the early record of Gods work and will human genius furnished the fit instrument. Letters and religion, culture and faith must needs go hand in hand. The more the minds of men are trained, the more deftly they can use literature and science, the more able they should be to receive and convey the spiritual message which the Bible contains. Culture which does not have this effect betrays its own pettiness and parochialism; and when we are provoked to ask whether human learning is not a foe to religion, the reason must be that the favourite studies of the time are shallow, aimless, and ignoble.
Kiriath-sepher has to be taken. Its inhabitants, strongly entrenched, threaten the people who are settling about Hebron and must be subdued; and Caleb, who has come to his possession, adopts a common expedient for rousing the ambitious young men of the tribe. He has a daughter, and marriage with her shall reward the man who takes the fortress. It is not likely that Achsah objected. A courageous and capable husband was, we may say, a necessity, and her fathers proposal offered a practical way of settling her in safety and comfort. Customs which appear to us barbarous and almost insulting have no doubt justified themselves to the common sense, if not fully to the desires of women, because they were suited to the exigencies of life in rude and stormy times. There is this also, that the conquest of Kiriath-sepher was part of the great task in which Israel was engaged, and Achsah, as a patriotic daughter of Abraham, would feel the pride of being able to reward a hero of the sacred war. To the degree in which she was a woman of character this would balance other considerations. Still the custom is not an ideal one; there is too much uncertainty. While the rivalry for her hand is going on the maiden has to wait at home, wondering what her fate shall be, instead of helping to decide it by her own thought and action. The young man, again, does not commend himself by honour, but only by courage and skill. Yet the test is real, so far as it goes, and fits the time.
Achsah, no doubt, had her preference and her hope, though she dared not speak of them. As for modern feeling, it is professedly on the side of the heart in such a case, and modern literature, with a thousand deft illustrations, proclaims the right of the heart to its choice. We call it a barbarous custom, the disposition of woman by her father, apart from her preference, to one who does him or the community a servicer and although Achsah consented, we feel that she was a slave. No doubt the Hebrew wife in her home had a place of influence and power, and a woman might even come to exercise authority among the tribes; but, to begin with, she was under authority and had to subdue her own wishes in a manner we consider quite incompatible with the rights of a human being. Very slowly do the customs of marriage even in Israel rise from the rudeness of savage life. Abraham and Sarah, long before this, lived on something like equality, he a prince, she a princess. But what can be said of Hagar, a concubine outside the home circle, who might be sent any day into the wilderness? David and Solomon afterwards can marry for state reasons, can take, in pure Oriental fashion, the one his tens, the other his hundreds of wives and concubines. Polygamy survives for many a century. When that is seen to be evil, there remains to men a freedom of divorce which of necessity keeps women in a low and unhonoured state.
Yet, thus treated, woman has always duties of the first importance, on which the moral health and vigour of the race depend; and right nobly must many a Hebrew wife and mother have fulfilled the trust. It is a pathetic story; but now, perhaps, we are in sight of an age when the injustice done to women may be replaced by an injustice they do to themselves. Liberty is their right, but the old duties remain as great as ever. If neither patriotism, nor religion, nor the home is to be regarded, but mere taste; if freedom becomes license to know and enjoy, there will be another slavery worse than the former. Without a very keen sense of Christian honour and obligation among women, their enfranchisement will be the loss of what has held society together and made nations strong. And looking at the way in which marriage is frequently arranged by the free consent and determination of women, is there much advance on the old barbarism? How often do they sell themselves to the fortunate, rather than reserve themselves for the fit; how often do they marry not because a helpmeet of the soul has been found, but because audacity has won them or jewels have dazzled; because a fireside is offered, not because the ideal of life may be realised. True, in the worldliness there is a strain of moral effort often pathetic enough. Women are skilful at making the best of circumstances, and even when the gilding fades from the life they have chosen they will struggle on with wonderful resolution to maintain something like order and beauty. The Othniel who has gained Achsah by some feat of mercantile success or showy talk may turn out a poor pretender to bravery or wit; but she will do her best for him, cover up his faults, beg springs of water or even dig them with her own hands. Let men thank God that it is so, and let them help her to find her right place, her proper kingdom and liberty.
There is another aspect of the picture, however, as it unfolds itself. The success of Othniel in his attack on Kiriath-sepher gave him at once a good place as a leader, and a wife who was ready to make his interests her own and help him to social position and wealth. Her first care was to acquire a piece of land suitable for the flocks and herds she saw in prospect, well watered if possible, -in short, an excellent sheep farm. Returning from the bridal journey, she had her stratagem ready, and when she came near her fathers tent followed up her husbands request for the land by lighting eagerly from her ass, taking for granted the one gift, and pressing a further petition-"Give me a blessing, father. A south land thou hast bestowed, give me also wells of water." So, without more ado, the new Kenazite homestead was secured.
How Jewish, we may be disposed to say. May we not also say, How thoroughly British? The virtue of Achsah, is it not the virtue of a true British wife? To urge her husband on and up in the social scale, to aid him in every point of the contest for wealth and place, to raise him and rise with him, what can be more admirable? Are there opportunities of gaining the favour of the powerful who have offices to give, the liking of the wealthy who have fortunes to bequeath? The managing wife will use these opportunities with address and courage. She will light off her ass and bow humbly before a flattered great man to whom she prefers a request. She can fit her words to the occasion and her smiles to the end in view. It is a poor spirit that is content with anything short of all that may be had: thus in brief she might express her principle of duty. And so in ten thousand homes there is no question whether marriage is a failure. It has succeeded. There is a combination of mans strength and womans wit for the great end of "getting on." And in ten thousand others there is no thought more constantly present to the minds of husband and wife than that marriage is a failure. For restless ingenuity and many schemes have yielded nothing. The husband has been too slow or too honest, and the wife has been foiled; or, on the other hand, the woman has not seconded the man, has not risen with him. She has kept him down by her failings; or she is the same simpleminded, homely person he wedded long ago, no fit mate, of course, for one who is the companion of magnates and rulers. Well may those who long for a reformation begin by seeking a return to simplicity of life and the relish for other kinds of distinction than lavish outlay and social notoriety can give. Until married ambition is fed and hallowed at the Christian altar there will be the same failures we see now, and the same successes which are worse than "failures."
For a moment the history gives us a glimpse of another domestic settlement. "The children of the Kenite went up from the City of Palm Trees with the children of Judah," and found a place of abode on the southern fringe of Simeons territory, and there they seem to have gradually mingled with the tent dwellers of the desert. By and by we shall find one Heber the Kenite in a different part of the land, near the Sea of Galilee, still in touch with the Israelites to some extent, while his people are scattered. Heber may have felt the power of Israels mission and career and judged it wise to separate from those who had no interest in the tribes of Jehovah. The Kenites of the south appear in the history like men upon a raft, once borne near shore, who fail to seize the hour of deliverance and are carried away again to the wastes of sea. They are part of the drifting population that surrounds the Hebrew church, type of the drifting multitude who in the nomadism of modern society are for a time seen in our Christian assemblies, then pass away to mingle with the careless. An innate restlessness and a want of serious purpose mark the class. To settle these wanderers in orderly religious life seems almost impossible; we can perhaps only expect to sow among them seeds of good, and to make them feel a Divine presence restraining from evil. The assertion of personal independence in our day has no doubt much to do with impatience of church bonds and habits of worship; and it must not be forgotten that this is a phase of growing life needing forbearance no less than firm example.
Zephath was the next fortress against which Judah and Simeon directed their arms. When the tribes were in the desert on their long and difficult march they attempted first to enter Canaan from the south, and actually reached the neighbourhood of this town. But, as we read in the Book of Numbers, Arad the king of Zephath fought against them and took some of them prisoners. The defeat appears to have been serious, for, arrested and disheartened by it, Israel turned southward again, and after a long detour reached Canaan another way. In the passage in Numbers the overthrow of Zephath is described by anticipation; in Judges we have the account in its proper historical place. The people whom Arad ruled were, we may suppose, an Edomite clan living partly by merchandise, mainly by foray, practised marauders, with difficulty guarded against, who having taken their prey disappeared swiftly amongst the hills.
In the world of thought and feeling there are many Zephaths, whence quick outset is often made upon the faith and hope of men. We are pressing towards some end, mastering difficulties, contending with open and known enemies. Only a little way remains before us. But invisible among the intricacies of experience is this lurking foe who suddenly falls upon us. It is a settlement in the faith of God we seek. The onset is of doubts we had not imagined, doubts of inspiration, of immortality, of the incarnation, truths the most vital. We are repulsed, broken, disheartened. There remains a new wilderness journey till we reach by the way of Moab the fords of our Jordan and the land of our inheritance. Yet there is a way, sure and appointed. The baffled, wounded soul is never to despair. And when at length the settlement of faith is won, the Zephath of doubt may be assailed from the other side, assailed successfully and taken. The experience of some poor victims of what is oddly called philosophic doubt need dismay no one. For the resolute seeker after God there is always a victory, which in the end may prove so easy, so complete, as to amaze him. The captured Zephath is not destroyed nor abandoned, but is held as a fortress of faith. It becomes Hormah-the Consecrated.
Victories were gained by Judah in the land of the Philistines, partial victories, the results of which were not kept. Gaza, Ashkelon, Ekron were occupied for a time; but Philistine force and doggedness recovered, apparently in a few years, the captured towns. Wherever they had their origin, these Philistines were a strong and stubborn race, and so different from the Israelites in habit and language that they never freely mingled nor even lived peaceably with the tribes. At this time they were probably forming their settlements on the Mediterranean seaboard, and were scarcely able to resist the men of Judah. But ship after ship from over sea, perhaps from Crete, brought new colonists; and during the whole period till the Captivity they were a thorn in the side of the Hebrews. Beside these, there were other dwellers in the lowlands, who were equipped in a way that made it difficult to meet them. The most vehement sally of men on foot could not break the line of iron chariots, thundering over the plain. It was in the hill districts that the tribes gained their surest footing, -a singular fact, for mountain people are usually hardest to defeat and dispossess; and we take it as a sign of remarkable vigour that the invaders so soon occupied the heights.
Here the spiritual parallel is instructive. Conversion, it may be said, carries the soul with a rush to the high ground of faith. The Great Leader has gone before, preparing the way. We climb rapidly to fortresses from which the enemy has fled, and it would seem that victory is complete. But the Christian life is a constant alternation between the joy of the conquered height and the stern battles of the foe-infested plain. Worldly custom and sensuous desire, greed and envy and base appetite have their cities and chariots in the low ground of being. So long as one of them remains the victory of faith is unfinished, insecure. Piety that believes itself delivered once for all from conflict is ever on the verge of disaster. The peace and joy men cherish, while as yet the earthly nature is unsubdued, the very citadels of it unreconnoitred, are visionary and relaxing. For the soul and for society the only salvation lies in mortal combat-life-long, age-long combat with the earthly and the false. Nooks enough may be found among the hills, pleasant and calm, from which the low ground cannot be seen, where the roll of the iron chariots is scarcely heard. It may seem to imperil all if we descend from these retreats. But when we have gained strength in the mountain air it is for the battle down below, it is that we may advance the lines of redeemed life and gain new bases for sacred enterprise.
A mark of the humanness and, shall we not also say, the divineness of this history is to be found in the frequent notices of other tribes than those of Israel. To the inspired writer it is not all the same whether Canaanites die or live, what becomes of Phoenicians or Philistines. Of this we have two examples, one the case of the Jebusites, the other of the people of Luz.
The Jebusites, after the capture of the lower city already recorded, appear to have been left in peaceful possession of their citadel and accepted as neighbours by the Benjamites. When the Book of Judges was written Jebusite families still remained, and in Davids time Araunah the Jebusite was a conspicuous figure. A series of terrible events connected with the history of Benjamin is narrated towards the end of the Book. It is impossible to say whether the crime which led to these events was in any way due to bad influence exercised by the Jebusites. We may charitably doubt whether it was. There is no indication that they were a depraved people. If they had been licentious they could scarcely have retained till Davids time a stronghold so central and of so much consequence in the land. They were a mountain clan, and Araunah shows himself in contact with David a revered and kingly person.
As for Bethel or Luz, around which gathered notable associations of Jacobs life, Ephraim, in whose territory it lay, adopted a stratagem in order to master it, and smote the city. One family alone, the head of which had betrayed the place, was allowed to depart in peace, and a new Luz was founded "in the land of the Hittites." We are inclined to regard the traitor as deserving of death, and Ephraim appears to us disgraced, not honoured, by its exploit. There is a fair, straightforward way of fighting; but this tribe, one of the strongest, chooses a mean and treacherous method of gaining its end. Are we mistaken in thinking that the care with which the founding of the new city is described shows the writers sympathy with the Luzzites? At any rate, he does not by one word justify Ephraim; and we do not feel called on to restrain our indignation.
The high ideal of life, how often it fades from our view! There are times when we realise our Divine calling, when the strain of it is felt and the soul is on fire with sacred zeal. We press on, fight on, true to the highest we know at every step. We are chivalrous, for we see the chivalry of Christ; we are tender and faithful, for we see His tenderness and faithfulness. Then we make progress; the goal can almost be touched. We love, and love bears us on. We aspire, and the world glows with light. But there comes a change. The thought of self preservation, of selfish gain, has intruded. On pretext of serving God we are hard to man, we keep back the truth, we use compromises, we descend even to treachery and do things which in another are abominable to us. So the fervor departs, the light fades from the world, the goal recedes, becomes invisible. Most strange of all is it that side by side with cultured religion there can be proud sophistry and ignorant scorn, the very treachery of the intellect towards man. Far away in the dimness of Israels early days we see the beginnings of a pious inhumanity, that may well make us stay to fear lest the like should be growing among ourselves. It is not what men claim, much less what they seize and hold, that does them honour. Here and there a march may be stolen on rivals by those who firmly believe they are serving God. But the rights of a man, a tribe, a church lie side by side with duties; and neglect of duty destroys the claim to what otherwise would be a right. Let there be no mistake: power and gain are not allowed in the providence of God to anyone that he may grasp them in despite of justice or charity.
One thought may link the various episodes we have considered. It is that of the end for which individuality exists. The home has its development of personality for service. The peace and joy of religion nourish the soul-for service. Life may be conquered in various regions, and a man grow fit for ever greater victories, ever nobler service. But with the end the means and spirit of each effort are so interwoven that alike in home, and church, and society the human soul must move in uttermost faithfulness and simplicity or fail from the Divine victory that wins the prize.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v11 the name of Debir was previously Kiriath Sepher
the name of Debir was previously Kiriath Sepher
The author probably wrote this because his readers knew the city as Debir. But at the time Israel attacked it, it was called Kiriath Sepher. AT: "which used to be called Kiriath Sepher" (See: Background Information)
Read full note →
was previously
"was in times past" or "was at an earlier time"
Whoever attacks Kiriath Sepher and takes it
Here "Kiriath Sepher" represents the people. AT: "Whoever attacks and defeats the people of Kiriath Sepher and takes their city" (See: Metonymy)
Aksah
This is the name of Caleb's daughter. (See: How to Translate Names)
Othniel, son of Kenaz
These are names of men. (See: How to Translate Names)
translationWords
Judah
Caleb
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.