The borders of the lot of Juda. Caleb’s portion and conquest. The cities of Juda.
The borders of the lotte of Iuda, 13. including Calebs particular inheritance (16. out of which he geueth Cariath Sepher, and his daughter to Othoniel, for winning it:) 21. with the names of the cities therof. 63. the Iebuseite yet dwelling with Iuda in Hierusalem.
1Now the lot of the children of Juda by their kindreds was this: From the frontier of Edom, to the desert of Sin southward, and to the uttermost part of the south coast.La porzione adunque che toccò in sorte a' figliuoli di Giuda famiglia per famiglia fu questa: Da' confini dell'Idumea, il deserto di Sin verso mezzodì, sino all'estremità della regione meridionale:THERFORE the lotte of the children of Iudas by their kinredes was this: From the border of Edom, vnto the desert of Sin against the South, and vnto the vttermost part of the south coaste.Igitur sors filiorum Judæ per cognationes suas ista fuit: a termino Edom, desertum Sin, contra meridiem, et usque ad extremam partem australis plagæ. 2Its beginning was from the top of the most salt sea, and from the bay thereof, that looketh to the south.Eglino cominciano alla punta del mar salato, e a quella lingua di esso che guarda mezzodì;the beginning therof was from the toppe of the most salt sea, and from the brinke therof, that looketh to the South.Initium ejus a summitate maris salsissimi, et a lingua ejus, quæ respicit meridiem. 3And it goeth out towards the ascent of the Scorpion, and passeth on to Sina: and ascendeth into Cadesbarne, and reacheth into Esron, going up to Addar, and compassing Carcaa.E s'inoltrano verso la salita dello scorpione, e passano a Sina; e montano verso Cadesbarne, e arrivano ad Esron, e si avanzano ad Addar, e girano intorno a Carcaa:And it goeth forth against the Ascent of the Scorpion, and passeth through into Sina: and ryseth vp into Cadesbarne, & reacheth into Esron, ascending to Addar, and cōpassing Carcaa,Egrediturque contra ascensum Scorpionis, et pertransit in Sina: ascenditque in Cadesbarne, et pervenit in Esron, ascendens ad Addar, et circuiens Carcaa, 4And from thence passing along into Asemona, and reaching the torrent of Egypt: and the bounds thereof shall be the great sea, this shall be the limit of the south coast.E di là vanno ad Asemona, e giungono al torrente dell'Egitto, e finiscono al mar grande. Questi sono i loro confini da mezzodì.and thence passing through into Asemona, and reaching to the Torrent of Aegypt: and the borders therof shal be the great sea. this shal be the end of the south coast.atque inde pertransiens in Asemona, et perveniens ad torrentem Ægypti: eruntque termini ejus mare magnum. Hic erit finis meridianæ plagæ. 5But on the east side the beginning shall be the most salt sea even to the end of the Jordan: and towards the north from the bay of the sea unto the same river Jordan.Da oriente poi cominciano al mar salato, e vanno fino all'estremità del Giordano: dalla parte poi che guarda settentrione, dalla lingua di mare fino allo stesso fiume Giordano.But on the East side the beginning shal be the most salt sea vnto the vtmost partes of Iordan: and those places that looke to the North from the brinke of the sea vnto the same riuer of Iordan.Ab oriente vero erit initium, mare salsissimum usque ad extrema Jordanis: et ea quæ respiciunt ad aquilonem, a lingua maris usque ad eumdem Jordanis fluvium.
6And the border goeth up into Beth-Hagla, and passeth by the north into Beth-Araba: going up to the stone of Boen the son of Ruben.E i loro confini salgono a Beth-Hagla, e passano da settentrione a Beth-Araba: e vanno al sasso di Boen figliuolo di Ruben:And the border goeth vp into Beth hagla, and passeth from the north into Beth Araba: ascending to the stone of Bohen the sonne of Ruben.Ascenditque terminus in Beth Hagla, et transit ab aquilone in Beth Araba, ascendens ad lapidem Boën filii Ruben: 7And reaching as far as the borders of Debara from the valley of Achor, and so northward looking towards Galgal, which is opposite to the ascent of Adommin, on the south side of the torrent, and the border passeth the waters that are called the fountain of the sun: and the goings out thereof shall be at the fountain Rogel.E vanno fino a' confini di Debera dalla valle di Achor, verso settentrione guardano Galgala, che è dirimpetto alla salita di Adommim dalla parte meridionale del torrente; e passano le acque, che si chiamano la Fontana del sole, e terminano al fonte di Rogel.And reaching as farre as the borders of Debera from the Valley of Achor, against the North looking toward Galgal, which is opposite to the Ascent of Adommim, on the south side of the torrent: and passeth the waters, that are called The Fountayne of the sunne: and the endes therof shal be to the Fountayne rogel.et tendens usque ad terminos Debera de valle Achor, contra aquilonem respiciens Galgala, quæ est ex adverso ascensionis Adommim, ab australi parte torrentis: transitque aquas, quæ vocantur fons solis: et erunt exitus ejus ad fontem Rogel. 8And it goeth up by the valley of the son of Ennom on the side of the Jebusite towards the south, the same is Jerusalem: and thence ascending to the top of the mountain, which is over against Geennom to the west in the end of the valley of Raphaim, northward.Salgono per la valle del figliuolo di Ennom dalla parte meridionale delli Jebusei: qui è Gerusalemme: e quindi si alzano alla cima del monte, che è dirimpetto a Geennom da occidente all'estremità della valle di Raphaim da tramontana:And it ascendeth by the valley of the sunne of Ennom on the side of the Iebuseite toward the South, this is Ierusalem: and thence rearing it self to the toppe of the mountayne, which is against Geennom toward the West in the toppe of the Valley of Raphaim against the North.Ascenditque per convallem filii Ennom ex latere Jebusæi ad meridiem, hæc est Jerusalem: et inde se erigens ad verticem montis, qui est contra Geennom ad occidentem in summitate vallis Raphaim contra aquilonem: 9And it passeth on from the top of the mountain to the fountain of the water of Nephtoa: and reacheth to the towns of mount Ephron: and it bendeth towards Baala, which is Cariathiarim, that is to say, the city of the woods.E passano dalla cima del monte sino alla fonte di Nephtoa, e arrivano sino a' villaggi del monte Ephron, e declinano verso Baala che è Cariathiarim, vale a dire città de' boschi:And it passeth through from the toppe of the mountaine to the fountaine of the water Nephtoa: and reacheth to the townes of mount Ephron: and bendeth into Baala, which is Cariathiarim, that is to say, a citie of wooddes.pertransitque a vertice montis usque ad fontem aquæ Nephtoa: et pervenit usque ad vicos montis Ephron: inclinaturque in Baala, quæ est Cariathiarim, id est, urbs silvarum.
10And it compasseth from Baala westward unto mount Seir: and passeth by the side of mount Jarim to the north into Cheslon: and goeth down into Bethsames, and passeth into Thamna.E da Baala girano verso occidente sino al monte Seir, e passano vicino al lato del monte Jarim che è a settentrione di Cheslon: e scendono a Bethsames, e passano a Thamna:And it compasseth from Baala against the West, vnto mount Seir: and passeth by the side of mount Iarim toward the North into Ches•on: and goeth downe into Bethsames, and passeth into Thamna.Et circuit de Baala contra occidentem, usque ad montem Seir: transitque juxta latus montis Jarim ad aquilonem in Cheslon: et descendit in Bethsames, transitque in Thamna. 11And reacheth northward to a part of Accaron at the side: and bendeth to Sechrona, and passeth mount Baala: and cometh into Jebneel, and is bounded westward with the great sea.E arrivano fin verso il lato settentrionale di Accaron, e declinano verso Sechrona, e trapassano il monte Baala: e arrivano a Jebneel, e terminano al lato occidentale del mar grande.And it reacheth toward the North coast of a part of Accaron at the side: and bendeth to Sechrona, and passeth mount Baala: and cometh into Iebneel, and is shut vp with the end of the great sea toward the West.Et pervenit contra aquilonem partis Accaron ex latere: inclinaturque Sechrona, et transit montem Baala: pervenitque in Jebneel, et magni maris contra occidentem fine concluditur. 12These are the borders round about of the children of Juda in their kindreds.Questi sono i confini dei figliuoli di Giuda da tutte le bande secondo le loro famiglie.These are the borders of the children of Iudas in circuite in their kinredes.Hi sunt termini filiorum Juda per circuitum in cognationibus suis. 13But to Caleb the son of Jephone he gave a portion in the midst of the children of Juda, as the Lord had commanded him: Cariath-Arbe the father of Enac, which is Hebron.Ma a Caleb figliuolo di Jephone diede (Giosuè) la sua porzione in mezzo a' figliuoli di Giuda, conforme gli aveva ordinato il Signore: Cariath-Arbe che era del padre di Enac: vale a dire Hebron.But to Caleb the sonne of Iephone he gaue a portion in the middes of the children of Iudas, as our Lord had commanded him: Cariath Arbe the father of Enac, that is Hebron.Caleb vero filio Jephone dedit partem in medio filiorum Juda, sicut præceperat ei Dominus: Cariath Arbe patris Enac, ipsa est Hebron. 14And Caleb destroyed out of it the three sons of Enac, Sesai and Ahiman, and Tholmai of the race of Enac.E Caleb ne sterminò i tre figliuoli di Enac, Sesai, e Ahiman, e Tholmai della stirpe di Enac.And Caleb destroyed out of it the three sonnes of Enac, Sesai and Ahiman & Tholmai of the stocke of Enac.Delevitque ex ea Caleb tres filios Enac, Sesai et Ahiman et Tholmai de stirpe Enac.
15And going up from thence he came to the inhabitants of Dabir, which before was called Cariath-Sepher, that is to say, the city of letters.E di là avanzandosi arrivò verso gli abitanti di Dabir, che era pell'avanti detta Cariath Sepher, vale a dire città delle lettere.And from thence going vp he came to the inhabitantes of Dabir, which before was called Cariath sepher, that is to say, a citie of letters.Atque inde conscendens venit ad habitatores Dabir, quæ prius vocabatur Cariath Sepher, id est, civitas litterarum. 16And Caleb said: He that shall smite Cariath-Sepher, and take it, I will give him Axa my daughter to wife.E disse Caleb: Darò in moglie Axa mia figliuola a chi assalterà Cariath Sepher, e se n'impadronirà.And Caleb said: He that shal strike Cariath-sepher, and take it, I wil geue him Axa my daughter to wife.Dixitque Caleb: Qui percusserit Cariath Sepher, et ceperit eam, dabo ei Axam filiam meam uxorem. 17And Othoniel the son of Cenez, the younger brother of Caleb, took it: and he gave him Axa his daughter to wife.E Othoniel figliuolo di Cenez fratello minore di Caleb la prese, e quegli diede a lui per moglie Axa sua figlia.And Othoniel the sonne of Cenez, the yonger brother of Caleb tooke it: and he gaue him Axa his daughter to wifeCepitque eam Othoniel filius Cenez frater Caleb junior: deditque ei Axam filiam suam uxorem. 18And as they were going together, she was moved by her husband to ask a field of her father, and she sighed as she sat on her ass. And Caleb said to her: What aileth thee?E mentre se n'andavano insieme, il suo sposo la persuase a dimandare a suo padre un campo: ed ella come era a seder sopra un asino, gettò un sospiro. E Caleb le disse: Che hai tu?Who going together, she was moued by her husband to aske a field of her father, and she sighed as she sate on her asse. To whom Caleb said: What aileth thee?Quæ, cum pergerent simul, suasa est a viro suo ut peteret a patre suo agrum. Suspiravitque ut sedebat in asino: cui Caleb: Quid habes ? inquit. 19But she answered: Give me a blessing: thou hast given me a southern and dry land, give me also a land that is watered. And Caleb gave her the upper and the nether watery ground.Ed ella rispose: Dammi benedizione: tu mi hai data una terra verso il mezzodì, e asciutta: dammene anche una che si bagni. Le dette adunque Caleb di sopra, e di sotto dei campi che s'inaffiano.But she answered: Geue me a blessing: a South and drie Land thou hast geuen me, ioyne also a waterie. Caleb therfore gaue her a waterie ground aboue & beneath.At illa respondit: Da mihi benedictionem: terram australem et arentem dedisti mihi; junge et irriguam. Dedit itaque ei Caleb irriguum superius et inferius.
20This is the possession of the tribe of the children of Juda by their kindreds.Questa è la porzione della tribù de' figliuoli di Giuda distribuita famiglia per famiglia.This is the possession of the tribe of the children of Iudas by their kinredes.Hæc est possessio tribus filiorum Juda per cognationes suas. 21And the cities from the uttermost parts of the children of Juda by the borders of Edom to the south, were Cabseel and Eder and Jagur,E le città de' figliuoli di Giuda nell'estreme parti del mezzodì verso i confini dell'Idumea, erano Cabseel, ed Eder, e Jagur,And the cities from the vttermost partes of the children of Iudas by the borders of Edom on the South: were Gabseel and Eder and Iagur,Erantque civitates ab extremis partibus filiorum Juda juxta terminos Edom a meridie: Cabseel et Eder et Jagur, 22And Cina and Dimona and Adada,E Cina, e Dimona, e Adada,and Cina and Dimona and Adada,et Cyna et Dimona et Adada, 23And Cades and Asor and Jethnam,E Cades, e Asor, e Jethnam,and Cades, and Asor, and Iethnan,et Cades et Asor et Jethnam, 24Ziph and Telem and Baloth,Ziph, e Telem, e Baloth,Ziph and Telem and Baloth,Ziph et Telem et Baloth, 25New Asor and Carioth, Hesron, which is Asor.Asor la nuova, e Carioth, Hesron, vale a dire Asor.Asor the new and Carioth, Hesron, this is Asor.Asor nova et Carioth, Hesron, hæc est Asor; 26Amam, Sama and Molada,Amam, Sama, e Molada,Amam, Sama, and Molada,Amam, Sama, et Molada, 27And Asergadda and Hassemon and Bethphelet,E Asergadda, e Hassemon, e Bethphelet,and Asergadda and Hassemon and Bethphelet,et Asergadda et Hassemon et Bethphelet, 28And Hasersual and Bersabee and Baziothia,E Hasersual, e Bersabee, e Baziothia,and Hasersual and Bersabee and Baziothiaet Hasersual et Bersabee et Baziothia, 29And Baala and Jim and Esem,E Baala, e Jim ed Esem,and Baala and Iim an Esem,et Baala et Jim et Esem, 30And Eltholad and Cesil and Harma,Ed Heltolad, e Cesil, e Harma,and Eltholad and Cesil and Harmaet Eltholad et Cesil et Harma, 31And Siceleg and Medemena and Sensenna,E Siceleg, e Medemena, e Sensenna,and Siceleg, and Medemena and Sensenna,et Siceleg et Medemena et Sensenna, 32Lebaoth and Selim and Aen and Remmon: all the cities twenty-nine, and their villages.Lebaoth, e Selim, e Aen, e Remmon; in tutto ventinove città co' loro villaggi.Labaoth and Selim and Aen and Remon. al the cities twentie nine, and their villages.Lebaoth et Selim et Aën et Remon. Omnes civitates viginti novem, et villæ earum. 33But in the plains: Estaol and Sarea and Asena,E nella pianura Estaol, e Sarea, e Asena,But in the champayne countries: Estaol and Sarea and Asena,In campestribus vero: Estaol et Sarea et Asena, 34And Zanoe and Engannim and Taphua and Enaim,E Zanoe, e Engannim, e Taphua, ed Enaim,and Sanoc & Engannim and Taphua and Enaim,et Zanoë et Ængannim et Taphua et Enaim, 35And Jerimoth and Adullam, Socho and Azeca,E Jerimoth, e Adullam, Socho, e Azeca,and Ierimoth, and Adullam, Socho and Azeca,et Jerimoth et Adullam, Socho et Azeca, 36And Saraim and Adithaim and Gedera and Gederothaim: fourteen cities, and their villages.E Saraim, e Adithaim, e Gedera, e Gederothaim: quattordici città co' loro villaggi.and Saraim and Adithaim and Gedera and Gederothaim: fourteene cities, and their villages.et Saraim et Adithaim et Gedera et Gederothaim: urbes quatuordecim, et villæ earum.
37Sanan and Hadassa and Magdalgad,Sanan, e Hadassa, e Magdalgad,Sanan and Hadasta and Magdalgad,Sanan et Hadassa et Magdalgad, 38Delean and Masepha and Jecthel,Delean, e Masepha, e Jectel,Delean and Masepha and Iecthel,Delean et Masepha et Jecthel, 39Lachis and Bascath and Eglon,Lachis, e Bascath, ed Eglon,Lachis and Bascath and Eglon,Lachis et Bascath et Eglon, 40Chebbon and Leheman and Cethlis,Chebbon, e Leeman, e Cethlis,Chebbon and Leheman and CethlisChebbon et Leheman et Cethlis, 41And Gideroth and Bethdagon and Naama and Maceda: sixteen cities, and their villages.E Gideroth, e Bethdagon, e Naama, e Maceda: sedici città co' loro villaggi.and Gideroth and Bethdagon and Naama and Maceda: sixtene cities, and their villages.et Gideroth et Bethdagon et Naama et Maceda: civitates sedecim, et villæ earum. 42Labana and Ether and Asan,Labana, ed Ether, e Asan,Labana and Ether and Asan,Labana et Ether et Asan, 43Jephtha and Esna and Nesib,Jephtha, ed Esna, e Nesib,Iephtha and Esna and Nesib,Jephtha et Esna et Nesib, 44And Ceila and Achzib and Maresa: nine cities, and their villages.E Ceila, e Achzib, e Maresa: nove città coi loro villaggi.and Ceila and Achzib and Mareza: nine cities, and their villages.et Ceila et Achzib et Maresa: civitates novem, et villæ earum. 45Accaron with the towns and villages thereof.Accaron co' suoi villaggi, e castelli.Accaron with the townes and villages therof.Accaron cum vicis et villulis suis. 46From Accaron even to the sea: all places that lie towards Azotus and the villages thereof.Da Accaron sino al mare: tutto il paese verso Azoto co' suoi villaggi.From Accaron vnto the sea: al places that bend toward Azotus and the villages therof.Ab Accaron usque ad mare: omnia quæ vergunt ad Azotum et viculos ejus. 47Azotus with its towns and villages. Gaza with its towns and villages, even to the torrent of Egypt, and the great sea that is the border thereof.Azoto co' suoi villaggi, e castelli. Gaza co' suoi villaggi, e castelli fino al torrente d'Egitto, e il mar grande è suo confine.Azotus with the townes and villages therof. Gaza with the townes and villages therof, vnto the torrent of Aegypt, and the great sea is the border therof.Azotus cum vicis et villulis suis. Gaza cum vicis et villulis suis, usque ad torrentem Ægypti, et mare magnum terminus ejus. 48And in the mountain Samir and Jether and Socoth,E nella montagna: Samir, e Jether, e Socoth,And in the mountayne: Samir and Iether and SocothEt in monte: Samir et Jether et Socoth 49And Danna and Cariath-senna, this is Dabir:E Danna, e Cariathsenna, che è lo stesso che Dabir:and Danna and Cariath senna, this is Dabir:et Danna et Cariathsenna, hæc est Dabir:
50Anab and Istemo and Anim,Anab, e Istemo, e Anim,Anab and Istemo and Anim,Anab et Istemo et Anim, 51Gosen and Olon and Gilo: eleven cities and their villages.Gosen, e Olon, e Gilo: undici città co' loro villaggi.Gosen and Olon and Gilo: eleuen cities and their villages.Gosen et Olon et Gilo: civitates undecim et villæ earum. 52Arab and Ruma and Esaan,Arab, e Ruma, ed Esaan,Arab and Ruma and Esaan,Arab et Ruma et Esaan, 53And Janum and Beththaphua and Apheca,E Janum, e Beththaphua, e Apheca,and Ianum and Beth thaphua and Apheca,et Janum et Beththaphua et Apheca, 54Athmatha and Cariath-Arbe, this is Hebron and Sior: nine cities and their villages.Athmatha, e Cariath-Arbe, ch'è Hebron, e Sior: nove città co' loro villaggi.Athmatha and Cariath-arbe, this is Hebron, and Sior: nine cities and their villages.Athmatha, et Cariath Arbe, hæc est Hebron, et Sior: civitates novem, et villæ earum. 55Maon and Carmel and Ziph and Jota,Maon, e Carmel, e Ziph, e Jota,Maon and Carmel and Ziph and Iota,Maon et Carmel et Ziph et Jota, 56Jezrael and Jucadam and Zanoe,Jezrael, e Juca-dam, e Zanoe,Iezrael and Iucadam and Zanoe,Jezraël et Jucadam et Zanoë, 57Accain, Gabaa and Thamna: ten cities and their villages.Accaim, Gabaa, e Thamna: dieci città co' loro villaggi.Accain, Gabaa and Thamna: ten cities and their villages.Accain, Gabaa et Thamna: civitates decem et villæ earum. 58Halhul, and Bessur, and Gedor,Halhul, e Bessur, e Gedor,Halhul, and Bethsur, and Gedor,Halhul, et Besur, et Gedor, 59Mareth, and Bethanoth, and Eltecon: six cities and their villages.Mareth, e Bethanoth, ed Eltecon: sei città coi loro villaggi.Mareth, and Beth-anoth, & Eltecon: six cities and their villages.Mareth, et Bethanoth, et Eltecon: civitates sex et villæ earum. 60Cariathbaal, the same is Cariathiarim the city of woods, and Arebba: two cities and their villages.Cariath-baal, questa è Cariath-iarim città de' boschi, e Arebba: due città co' loro villaggi.Cariathbaal, this is Cariathiarim the citie of wooddes, and Arebba: two cities and their villages.Cariathbaal, hæc est Cariathiarim urbs silvarum, et Arebba: civitates duæ, et villæ earum. 61In the desert Betharaba, Meddin and Sachacha,Nel deserto Betharaba, Meddin, e Sachacha,In the desert Beth-araba, meddin, and Sachacha,In deserto Betharaba, Meddin, et Sachacha, 62And Nebsan, and the city of salt, and Engaddi: six cities and their villages.E Nebsan, e la città del Sale, ed Engaddi: sei città co' loro villaggi.and Nebsan, and the citie of salt, and Engaddi: six cities, and their villages. But the Iebuseite the inhabitant of Ierusalemet Nebsan, et civitas salis, et Engaddi: civitates sex, et villæ earum.
63But the children of Juda could not destroy the Jebusite that dwelt in Jerusalem: and the Jebusite dwelt with the children of Juda in Jerusalem until this present day.Ma lo Jebuseo che abitava in Gerusalemme, nol poterono discacciare i figliuoli di Giuda: ed i Jebusei son rimasi in Gerusalemme co' figliuoli di Giuda fino al dì d'oggi.the children of Iudas could not destroy: and the Iebuseite dwelt with the children of Iudas in Ierusalem vntil this present day.Jebusæum autem habitatorem Jerusalem non potuerunt filii Juda delere: habitavitque Jebusæus cum filiis Juda in Jerusalem usque in præsentem diem.
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Year of the World 2560.
Calmet
Sin, or Sina, (ver. 3,) bordering upon Idumea, where the city of Cades-barne was situated, Numbers 13:22. It is now impossible to ascertain the precise situation of all the place mentioned in Scripture, as the land of Chanaan has been subject to so many changes. But this inconvenience attends all ancient geography. If those who attempt to unravel such labyrinths in profane authors, deserve praise, much more do those who do their utmost to explain the difficulties of sacred history. It was once very necessary to have the limits of the tribes marked out with precision, that, at the return from captivity, they might occupy their own. Now we may be satisfied if we can point out some of the places of the greatest importance. The limits of the tribe of Juda are specified with particular care, on account of the dignity and power of that tribe, which was to give kings to all the land, and a Messias to the world, as well as to preserve the true religion. The greatest part of the southern regions of Chanaan fell to their share, from the Dead Sea, by Idumea, to the Nile, and as far north as Jerusalem and the torrent of Cedron. (Calmet)
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Calmet
Bay, (lingua,) tongue. Chaldean, "a promontory," or rather a gulph. (Calmet)
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Scorpion. A mountain infested with those creatures, by which people travelled from Idumea into Chanaan, leaving Sina on the left.
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Haydock
Jordan, where it discharges itself into the Dead Sea, or mixes its waters with the latter; which, as we observe, (chap. 5:16,) does not take place for three miles. (Haydock)
the north-western part of this sea belonged to Benjamin.
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Stone. It is not certain that this was a city.
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Galgal. Hebrew Gilgal, may designate "the limits." The valley of Achor lay south of Galgal.
Sun. Hebrew, "Hen-Shemesh." It was not "a city."
Odyssey S
Rogel, "of the fuller." This fountain was in the king's gardens, running eastward from Sion into the torrent of Cedron. (Josephus, [Antiquities?] 7:11.) It was used to wash linen. Rogel, signifies "to trample on," as they formerly washed their linen with their feet. Nausicrae is represented in Homer doing so, in holes or basins, prepared for the purpose. (Odyssey S)
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Haydock
Ennom. Hebrew, Ge-ben-Hinnom, or simply Ge-ennom, whence Gehenan has probably been formed. In this vale, children were immolated to Moloc: the beating of drums, to hinder their lamentations from being heard, caused it perhaps to be called Tophet. It was to the east of Jerusalem, (Calmet) inclining to the south. (Haydock)
Calmet
Northward. The valley extends south to Bethlehem. (Josephus, [Antiquities?] 7:10.) Here David gained a great victory, 2 Kings 5:23. (Calmet)
Haydock
Woods. This explanation is added by St. Jerome. (Haydock)
The ark remained at this city for some time, 1 Kings 15:6. It was 10 miles north of Jerusalem.
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Calmet
Bethsames, "the house of the sun," was at the same distance, westward. Here the sight of the ark proved so fatal to 50,070 of the inhabitants, 1 Kings 6:19. (Calmet)
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Haydock
Arbe, who was the father, and the greatest man of the race of Enac, Josue 14:15. (Haydock)
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Enac. These three giants were at Hebron when the spies came thither, Numbers xiii.
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Haydock
Letters, as the Septuagint render it. St. Jerome adds this interpretation. (Haydock)
Bochart
It means literally "the city of the book." Senna, may also mean "instruction," ver. 49. Here probably a famous school was kept, before the arrival of the Israelites; or the archives of the nation might be deposited among these giants, as the Chaldean Kiriat-arche, "the city of the library, or archives," insinuates. (Bochart, Phaleg. 2:17.)
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Calmet
Brother. It is not clear in the original whether this relates to Cenez or to Othoniel, (Haydock) as younger is not found in [the] Hebrew but it is in the Syriac, Septuagint, and Judges 1:13. Many think that Cenez was the brother of Caleb. If Othoniel had been brother of the latter, they say he could not have legally married his niece. (Calmet)
Calmet
But though Moses forbids a nephew to marry his aunt, it does not follow that uncles could not take their nieces to wife, as they would be still the head; (Worthington) whereas there would be a sort of indecency for a nephew to command his aunt. The Jews allow these marriages, while the Samaritans condemn them, Leviticus 18:14. In confirmation of the Vulgate, we may remark, that Cenez is never (Calmet) clearly (Haydock) represented as the brother of Caleb; and there is no inconvenience in asserting that Othoniel was the brother of the latter, whether we take this word to denote a near relation, or strictly. In the former supposition, Othoniel might marry his cousin, Axa, the daughter of Caleb, while he himself was descended from Cenez, the brother of Jephone. (Calmet)
Menochius
But if we take the word strictly, as the remark of his being younger brother, both here and Judges 1:13., may seem to imply, we must then allow that Othoniel followed the custom of his nation, (Haydock) in marrying his niece. (Menochius)
Haydock
Septuagint here make him "the younger son of Cenez, who was brother of Caleb;" and in the Book of Judges, they say, "Gothoniel, the son of Cenez, (and) the younger brother of Caleb, first made himself master of it, under him;" as if Othoniel and Caleb had been born of the same mother, but of a different father, unless we suppose that they were only nearly related, and the former much less advanced in years; so that he might well marry the daughter of Caleb and afterwards become a judge and deliverer of Israel, Judges 3:9. See Masius; Bonfrere. (Haydock)
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Haydock
Was moved; as the Syriac, Arabic, Junius, etc., represent the matter. Others render the Hebrew in a different sense: "she moved him to ask of her father a field, and she lighted off her ass, and Caleb said unto her," etc., which seems very abrupt, as she herself is represented as soliciting for the favour in the next verse, instead of her husband. The Chaldean supposes that she was restrained by natural modesty, from preferring the petition; but when Othoniel refused to do it, or was denied what he requested, she took courage and asked herself. The sense of the Vulgate seems more natural, (Calmet) as the husband might easily suppose that she would have greater influence with her father. (Haydock)
Sighed. The original term is found only in this history, and in that of the death of Sisara, Judges 4:21. Septuagint, "she cried out." Others translate, "she remained fixed," (Menochius) or "she waited sitting on the ass," till she had obtained her request.
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Calmet
Blessing, or "favour, present," etc., 1 Kings 25:27. (Calmet)
And dry. This is a farther explanation of southern; as the lands in that situation being exposed to the sun-beams, in Palestine, are often destitute of sufficient moisture, which is the cause of the sterility of Mount Hebal, etc.
Haydock
Watery ground. Hebrews, "springs of water, and he gave her the upper springs and the lower springs." Aquila leaves springs untranslated. (Haydock)
Calmet
Golgot. Septuagint, "Golathmaim, and the upper Golath," etc. Symmachus translates "possession on the high places," Judges 1:(Calmet)
Caleb had probably given his daughter a part of the mountain. He now grants her also some field that lay lower down, and was better supplied with water on all sides (Haydock) by springs above, and cisterns below.
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Siceleg. The Philistines kept possession of it till king Achis gave it to David; and it continued afterwards the property of the kings of Juda.
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Menochius
Villages. Twenty-nine of the former cities were of greater note; the six, or taking in the three belonging to Caleb, the nine others which are mentioned, (Calmet) were only villages. (Menochius)
Others think that these nine towns are not numbered here, because they were allotted to the tribe of Simeon, Josue 19:2, etc.
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Plains. Hebrew Schephela, near Eleutheropolis, Josue 10:40.
Estaol was afterwards given to Dan. Samson was buried near it and Sarea, Judges xvi.
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Menochius
Fourteen. One of those mentioned above, may have been a village. (Menochius)
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Ceila, which David took from the Philistines, and were he was nearly betrayed into the hands of Saul, 1 Kings xxiii. Habacuc was buried here, on the road between Eleutheropolis and Hebron.
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15:58
Cellarius
Bessur. About 20 miles from Jerusalem, fortified by Simon, 1 Machabees 14:33. It is there said to be only five stadia distant from that city. But the Alexandrian copy reads five schoenus, or cords, each of which consisted of at least 30 stadia. (Cellarius)
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Calmet
Eltecon: given afterwards to the tribe of Dan, (chap. 19:44,) and then to the Levites, Josue 21:13. The Alexandrian Septuagint here add many cities, which are omitted in Hebrew. (Calmet)
"Theco and Ephrata, (this is Bethlehem) and Phagor, and Artam, and Koulon, and Tatami, and Sores, and Karem, and Gallim, and Baither, and Manocho, eleven cities and their villages." (Haydock) See St. Jerome in Micheas 5:1. (Calmet) (Deuteronomy 27:4.)
Kennicott
Dr. Wall says, "these cities were doubtless in the Hebrew copy of the Septuagint" and "they are of such a nature, that it is scarcely possible to think them an interpolation." The former critic thinks "the omission in the Hebrew was occasioned by the word villages occurring immediately before, and at the end of the words thus omitted; and indeed the same word occurring in different places, has been the cause of many and great omissions in the Hebrew manuscripts. He thinks it less likely that the Jews should have designedly omitted Bethlehem here, because that place is mentioned as belonging to Juda, in several other parts of Scripture." But is Ephrata ever joined with it, except in this passage, and in the text of Micheas? "And, therefore, though this remarkable omission was probably owing, at first, to some transcriber's mistake, its not being reinserted might be owing to the reason specified by St. Jerome, out of malice to Christianity." (Kennicott, 2 Diss. 56.)
Palest
Reland is astonished to find a place which was to be rendered so famous by the birth of the Messias, not enumerated in this place among the cities of Juda. But he observes that it is found in the Alexandrian version, p. 643. (Palest.)
Haydock
St. Jerome will not decide absolutely whether the Jews have erased these cities, or the Septuagint have inserted them. As he undertook to translate the Hebrew as he found it, he has not admitted these cities into his translation, though there seems to be abundant reason for supposing that they are genuine. (Haydock)
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Salt. Bonfrere supposes it is Segor, which was preserved for Lot's sake.
Solin. xxxv
Engaddi, which was famous for its balm and palm-trees, in the desert of Jericho. (Solin. xxxv.)
Calmet
We may here remark that in the preceding catalogues, many towns are repeated like Zanoe, (ver. 34., and 56,) and others are left out. Some are also afterwards attributed to other tribes. Hence some have inferred that alterations have been made in the original copies. But we may rather believe that the reason of these variations is, because the cities were parcelled out among the 10 families of Juda, (1 Paralipomenon 2:3,) as was the case in the distribution of land to Manasses; (chap. 17:2,) and hence the same cities were sometimes given to two different families. They are also attributed to different tribes, because many families of the respective tribes dwelt in them. The priests, for example, lived along with their brethren of other tribes. (Calmet)
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Calmet
Jerusalem. The Benjamites claimed the northern part of this city; (Haydock) and they did not drive out the Jebusites, but lived with them, Judges 1:21. The tribe of Juda had burnt a part of the city, Judges 1:8. But it seems the Jebusites kept their hold, (Calmet) at least in the citadel, (Haydock) and frequently in the lower town, till they were entirely banished by David, 2 Kings 5:7. See Judges 19:11. In latter times, the Jews considered this place as the common city of all the nation, to which none of the tribes had an exclusive right; and hence, in the last siege, there was no head, and all the Jews were admitted without examination. (Josephus, Jewish Wars 4:5, etc.) (Calmet)
Haydock
Day, and even till the reign of David. The author of this observation must have lived before that period. Josue might have made this and many other similar remarks, when he finished this work, towards the end of his life. (Haydock)
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Though it was prohibited that the nephew should marie his •unt, yet the vncle was not expresly forbid to marie his neece by Moyses law Leuit. 18. And albeit there is the same degree of consanguinitie, yet not the same incō uenience, by reason the same person remaineth subiect, that was inferior before mariage. Because ordinarily the south part of the world is more drie and barren then other partes, a barren place is called a south land, in respect of more settile ground.
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The Iebuseites kept a strong castle in Ierusalem, til king Dauid tooke it from them. 2. Reg. 5.
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St Jerome † AD 420 The Letters of St. Jerome 66.11
… you do right therefore to follow the first of the patriarchs. Let Lot, whose name means ‘one who turns aside’ choose the plain and let him follow the left and easy branch of the famous letter of Pythagoras. But do you make ready for yourself a monument like Sarah’s on steep and rocky heights. Let the City of Books be near;
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St Jerome † AD 420 The Letters of St. Jerome 66.11
… Let Lot, whose name means ‘one who turns aside’ choose the plain and let him follow the left and easy branch of the famous letter of Pythagoras. But do you make ready for yourself a monument like Sarah’s on steep and rocky heights. Let the City of Books be near; and when you have destroyed the giants, the sons of Anak,
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Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.26
… And her father said to her, What wouldest thou? Who answered, Give me a blessing, Thou hast given me a South and dry land; give me also a watered land. And her father gave her the upper springs, and the nether springs (
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1. THEREFORE THE LOT OF THE CHILDREN OF JUDAH ACCORDING TO THEIR FAMILIES (families) WAS THIS. It is asked, what was the manner of these lots, and by what sort of drawing was Canaan divided among the twelve tribes and their families? First, Arias Montanus holds that this drawing of lots was made by the Urim and Thummim, which were in the Rational of the High Priest: for when the High Priest was clothed with these and consulted God with mind and eyes, he says, an image of that thing about which an answer was sought was presented to him by God, Exodus cap. xxviii, vers. 30. But this was an oracle, not a lot; wherefore this division would have been made not by drawing lots, as Scripture says, but by prophecy and the response of God. Second, Andreas Masius thinks that Canaan was described in twelve equal parts, and by lots drawn by chance from an urn, or by a similar manner of drawing lots, each tribe obtained its portion of land, one tribe receiving a portion equal to another. But Abulensis rightly refutes this, Quaest. v, in cap. xviii, who with Lyran thinks the portions of the region were unequal. And with good reason: for the tribes were very unequal: for some were very numerous, as the tribe of Judah was double to the tribe of Manasseh and Benjamin, as appears Numbers cap. ii. Wherefore it would have been unjust for the tribe of Dan to be made equal to the tribe of Judah in the portion of possession. Third, Abulensis holds that the surveyors and describers of Canaan divided it into twelve unequal parts, and assigned to each tribe its portion greater or smaller according to its size or smallness: then they went to the lots, and the lots confirmed and approved the division already made by them. But this does not sufficiently agree with Scripture, which here and in Num. cap. xxvi, vers. 55 and 56, and Num. cap. xxxiii, vers. 54, expressly commands that the land be divided by lot, so that what falls to each by drawing lots, this shall be his, and each shall take what falls to him by lot. Whence it is clear that the lot first accomplished this division, not the partition of the describers. Fourth, Josephus in lib. V Antiq. ii, relates that the names of the individual tribes were drawn by lot from an urn, and that which was drawn first chose for itself by choice that part of Canaan which it preferred before others. In like manner also that which was drawn second chose for itself by choice a part of Canaan, and then that which was drawn third, and so on for the rest. But this is a mutilated and incomplete drawing of lots, namely of the tribes only, not of the regions; nor is it so much a drawing of lots as a choice and election: but Scripture says that the land itself was to be divided by lot, and was in fact divided, and each portion was to be given to each according as the lot fell, not as the choice of each elected. Fifth, more probably the Rabbis, lib. De Pactis seu contract. part. I, cap. iii, relate that there were two urns of lots, and into one were cast the names of the twelve tribes drawing lots, and into the other the names of the described regions, and then Eleazar the High Priest shook the urn before all and agitated it up and down; then from one he drew the name of the tribe falling by lot and chance, and from the other the name of the region first coming into his hand, and he assigned this region to that tribe by this drawing of lots. I say therefore that it appears more probable that all Canaan was described in twelve parts, not so much in magnitude as in estimation, namely in goodness and fertility (for the greatest account was taken of this in the estimation of these lots, Josephus relates) equal, and those again were subdivided into other smaller parts, as sufficiently appears from the description of cities through the individual regions in this cap., vers. 31, 41, 44, 57, 62, then these describers considered the magnitude or smallness of the individual tribes, and made their proportion among themselves, some a quarter, some a half, some a third, etc., other tribes were larger, some smaller, some equal, and therefore the smaller ones from the twelve portions of Canaan already distributed demanded for themselves either a quarter part of one portion, or a half, or a third only according to their smallness. But the larger ones according to their size, besides one whole twelfth portion of Canaan, moreover demanded that another quarter of another portion, or a half, or a third be added to themselves by their right: for what was taken from one smaller, this was added to another larger, and vice versa. This being done, they cast the tablets with the names of the twelve tribes into one urn, and the twelve portions of the region with their subdivisions, already mentioned, into another urn. Then first they drew out from one urn the name of a tribe, and from the other the name of the portion of land first occurring, and assigned that portion to the tribe drawn; but according to geometric proportion, according to the magnitude or smallness of each tribe; thus namely that according to it they would draw out the tablets of the region, which would contain the whole, or half, or sesquialterate, or some other proportion of the portion due to each tribe. For example, if we suppose the tribe of Judah to have been double to the others, it must be said that by lot there was given to it a double portion of land, but neighboring and contiguous, so that the whole tribe might dwell together in the same region, nor one part be separated from another by dwelling apart. Again, by a similar lot the portion of each tribe was subdivided into its individual families. Scripture indicates that this was the manner of lot and allotment in Numbers, chapter twenty-six and thirty-seven, and here in chapter eighteen and nineteen, where it is likewise clearly signified that the tribe whose name was first drawn out from the urn by lot, drew out first from the other urn the lot of the region and portion that would fall to it, and then that which was drawn out second, third, fourth, etc., namely in the order of the lot and its turn. Whence in chapter nineteen, verse 1, it is said: "And the second lot came out for the children of Simeon." And verse 10: "And the third lot fell to the children of Zebulon." And verse 17: "The fourth lot came out for Issachar." And verse 24: "And the fifth lot fell to the tribe of the children of Asher," etc. Furthermore, it appears that the describers of the regions of Canaan made an error in their first description, in the designation of the portion which fell to Judah, or certainly in estimating the magnitude and proportion of the tribe of Judah to the other tribes: for it is clear that too great a part fell to the tribe of Judah, from the fact that this tribe later ceded some part of its region to the tribe of Simeon, as appears in chapter nineteen, verse 1, indeed also to the tribe of Dan, as appears from Zarea and Estaol, which in this chapter, verse 33, are assigned to Judah, yet in chapter nineteen, verse 41, are attributed to the tribe of Dan, whence Samson was born, who was a Danite. And for this reason, namely suspecting the error committed, Joshua, in order to correct it in chapter eighteen, sent new describers, who should describe the second time and more certainly seven lots for the seven tribes in the land still undivided, or if it be justly smaller, even in the land already divided. Finally, observe: There were many cities in Canaan having the same name, so that it is not surprising that the same name of a city is ascribed to different tribes. Thus one was Bethlehem of Judah, in which Christ was born, another Bethlehem given to the Zebulonites in chapter nineteen, 15. Thus one Samaria was attributed to the tribe of Ephraim, which was later called Sebaste, and was the metropolis of the kings of Israel; another given to the tribe of Zebulon in chapter nineteen, 13. Thus Beth-horon was one in the tribe of Ephraim, called the upper in chapter sixteen, 5; another lower in the tribe of Benjamin, chapter eighteen, 13.
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2. THE BEGINNING OF IT FROM THE SUMMIT OF THE SALT SEA, — that is, from the extremity of the Dead Sea or Lake Asphaltitis, into which Sodom and the Pentapolis were turned. AND FROM THE TONGUE OF IT. — The tongue of the Dead Sea, says Masius, is a gulf of the sea, namely that part of it which is narrower and extends into the mainland in the form of a tongue, where namely this sea ends near Idumaea. Adrichomius represents this graphically in his Geographic Tables of the Holy Land. Thus Isaiah xi, the tongue of the sea of Egypt is called the part of the Arabian gulf, which by the form of a tongue borders Egypt.
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4. THE GREAT SEA, — that is the Mediterranean, which is great in respect to the Sea of Galilee and the Dead Sea. Otherwise absolutely the great sea is the Ocean.
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6. AND THE BORDER WENT UP TO BETH HAGLA. — Beth Hagla now, which was formerly called the Threshing Floor of Atad, is a place beyond the Jordan, where Joseph and the sons of Israel mourned Jacob their father, when they took him from Egypt. Whence also Bethagla, that is the place of the circuit, was so called, because there in the manner of those mourning they went around in the funeral of Jacob. Thus St. Jerome in the Hebrew Places, Borchard, Adrichomius and others. For Hagla in Hebrew signifies a circle and a circuit. See what is said in Genesis l, 10.
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7. LOOKING TOWARD GILGAL, WHICH IS OPPOSITE THE ASCENT OF ADUMMIM. — This appears to be a different Gilgal from the Gilgal near the Jordan, where Joshua had his camp. For this one was far distant from Adummim. The Gilgal of this verse, in chapter xviii, verse 18, is called in Hebrew גלילות Geliloth, where St. Jerome translates it as hills. Masius thinks the Gilgal of this verse is the same as the Gilgals in which there were idols in the time of Ehud the Judge, Judges iii, 19. Furthermore, Adummim was a place on the road to Jericho infested by robbers. Whence it was called Adummim, that is, redness, on account of the frequent shedding of blood that occurred there; and Christ marks this place in the parable of the Samaritan, when He says: "A certain man was going down from Jerusalem to Jericho, and he fell among robbers," Luke x, 30. FROM THE SOUTH SIDE OF THE TORRENT, — not the Carith, as some wish, but the Cedron, which flows through the valley of Josaphat near Jerusalem, and finally flows into the Dead Sea. Thus Adrichomius. AND ITS EXITS SHALL BE AT THE FOUNTAIN OF ROGEL, — that is to say, it also exits and terminates "at the fountain of Rogel," that is, at the fountain of the Fuller: which in Hebrew is called rogel from רגל regel, that is, foot, because the fuller treading with his feet washes the cloths. This fountain was near Jerusalem and watered the royal gardens, near which Isaiah predicted to King Achaz that Christ would be born of a Virgin, Isaiah vii, 3.
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8. AND IT ASCENDS THROUGH THE VALLEY OF THE SON OF ENNOM, — namely through Gehennom: גי ge indeed signifies valley. Moreover Gehennom, says Adrichomius, which is also Benhennom, that is, the valley of the sons of Ennom, was a place in the suburbs of Jerusalem, toward the East beneath the Mount of Offense, near the pool of the Fuller, a most pleasant place of Tempe, watered by the fountains of Siloe and the flow of the torrent Cedron, planted with gardens and orchards and entirely wooded and full of delights. In this valley parents sacrificed and burned their infants to the idol Moloch, and lest their wailing be heard, they beat טוף toph, that is, a drum. Whence the place was called Tophet. This was a prelude and living image of hell, which from this was called gehenna. See what is said at Leviticus xviii, 21. THIS IS JERUSALEM. — You will say: How is Jerusalem here numbered in the lot of the tribe of Judah, when elsewhere it is said to be in the tribe of Benjamin? Abulensis responds, chapter xviii, at the end, that Jerusalem properly belonged to the lot of Benjamin, as is clear from chapter xviii, verse last, and Judges i, verse 21, yet it was bordering on the tribe of Judah, as is signified in this place; whence it came about in the following years that, with the Benjamites conniving, or even inviting them, the Jews originating from the tribe of Judah expelled the very powerful Jebusites occupying Jerusalem from it, and claimed the city for themselves by right of war, and made it the capital of the kingdom. Just as David wrested the city of Ziklag, which here is numbered to the Simeonites, from the Philistines and joined it to his tribe of Judah, I Kings xxvii, 6. Thus also Josephus attributed Jerusalem to the Benjamites, book V of Antiquities, chapters i and ii. Hence also Moses, Deuteronomy chapter xxxiii, 12, predicts that in the lot of Benjamin, that is, in Jerusalem, the temple was to be built, in which God would dwell. Yet some part of Jerusalem belonged to the tribe of Judah, as will be clear from the words immediately following. AND FROM THERE RISING TO THE SUMMIT OF THE MOUNTAIN (Sion or Moriah, on which Solomon built the temple) WHICH IS OPPOSITE GEHENNA TO THE NORTH IN THE HEIGHT OF THE VALLEY OF REPHAIM (that is, of giants, who are said to be Rephaim, originating from Rapha), TOWARD THE NORTH. — The sense is, that is to say, the lot of the northern tribe of Judah, after it reached from the valley of Ennom to the seats of the Jebusite, rises at the base of the mountain Moriah, and from there extends to the summit of the same mountain, which mountain is opposite the valley of Ennom and has it to the East; the same mountain then bends to the west of Jerusalem, and there ends at the extremity of the valley of Rephaim, which faces the North. Hence it is clear that some part of the city of Jerusalem belonged to the tribe of Judah, another and greater part to the tribe of Benjamin. Whence in Ezra xi, 4, both the sons of Judah and Benjamin are said to have dwelt in Jerusalem; namely, as is said here, the line of Judah was drawn through the summit of the mountain Moriah to the side of the Jebusite, who occupied the citadel, so that it left him to the South: wherefore the smaller southern part of the mountain Moriah belonged to Judah, so that it left the remaining northern part of the mountain, in which the temple was built, and the remaining lower city to the Benjamites. For the Hebrews and Christians agree that the temple was in the lot of the tribe of Benjamin, not Judah.
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11. AND IT REACHED TOWARD THE NORTH OF THE PART OF EKRON. — Hence and more clearly from verses 45, 46 and 47, it is evident that Ekron and the other four Satrapies of the Philistines, namely, Ashdod, Ashkelon, Gath and Gaza, originally belonged to the tribe of Judah, but afterward some part of them passed to the tribe of Dan, as is clear from chapter xix, 43: for what is called Acron there is Ekron, as is manifest in the Hebrew; although the warriors of the tribe of Judah afterward conquered it, Judges i, yet they did this not because Ekron belonged to them, but because its inhabitants were hostile to them, being neighbors. Finally the Philistines occupied all these five Satrapies, and waged perpetual wars with the Jews.
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15. AND GOING UP FROM THENCE HE CAME TO THE INHABITANTS OF DABIR, WHICH WAS FORMERLY CALLED CARIATH SEPHER, that is, the city of letters. — It appears therefore that this was an Academy of the Canaanites, in which learned men taught letters and whatever books. Moreover this city had three names; for first, it was called דביר Dabir, as it were an oracle of wisdom; or from דבר dabar, that is, to speak, because in it the art of eloquence and correct speech was taught; second, it was called Cariath Sepher, that is, the city of letters; third, the same, as is evident from verse 49, was called Cariath Senna, that is, the city of acuteness, in which namely acute discourse was held concerning individual matters: שנן Schanan indeed (the letter Samech being changed to the neighboring Shin) means to sharpen. Whence Schenina among the Chaldeans signifies acuteness of wit, and Scinan to discourse acutely. Hence the Septuagint there translates it, City of letters. This therefore was the most ancient and first academy of the world which we read of in Scripture. See here the antiquity of Academies. For this Academy was celebrated and old in the time of Joshua, who preceded Christ by 1456 years. See Middendorp, book On the Origin of Academies. Thus Lyra, Abulensis, Serarius, Arias and others here, and Driedo, book IV On Various Dogmas, page 238. Thus the metropolis of Spain was formerly called Mantua, and when occupied by the Moors was called Madrid from Africa, that is, "mother of knowledge," because the Moors erected their schools and academy in it, as Serarius reports from Spanish archives in chapter i of Judges, verse 12. Such also in a later age was Thecua; whence that wise woman of Thecua calls it the mother in Israel, and therefore asks David to spare it, II Kings chapter xiv, verse 2. Such also was the city of Theman among the Idumaeans, from which came forth Eliphaz the Themanite, the friend of Job. Whence the Themanites are celebrated as Wise Men and Sages, Baruch iii, 23. Such also were Athens in Greece, Memphis and Heliopolis in Egypt. Masius from the Chaldean translates Cariath Sepher as the city of archives, or record offices, because in it there was an Archive, namely because many monuments of antiquity after the flood of the world were deposited in it. Arias calls it "a public Library."
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AND OTHONIEL THE SON OF CENEZ THE BROTHER OF CALEB THE YOUNGER TOOK IT. — "Brother," that is, kinsman, namely the son of a brother, or grandson of Caleb: for Caleb was not the son of Cenez, but of Jephonee, and therefore could not be the brother german of Othoniel, who was the son of Cenez. Cenez therefore was the brother of Caleb, and the father of Othoniel. Whence the Septuagint, Vatican and Roman editions have ἀδελφοῦ (the Regius edition however has ἀδελφός), that is, of the brother. The Chaldean also and Vatable translate in the genitive, the son of Cenez the brother of Caleb, or the son of Cenez, who was the brother of Caleb the younger. For the Hebrews often omit relative pronouns and the verb is. Thus the genuine sense here appears to be: the son of Cenez. Who (Cenez) was the brother of Caleb the younger. Masius however and others think that Caleb was truly the german brother of Othoniel, but only uterine, in that both had the same mother, from whom Jephonee begat Caleb; but Cenez begat Othoniel. Moreover Othoniel could lawfully, although a paternal uncle, marry his niece from his brother, namely Axa, because in Leviticus xviii, verse 9, marriage is forbidden only between an aunt and her nephew, not however between a niece and her paternal uncle. This opinion is probable, and very conformable to the Vulgate translation. Moreover God directed this whole matter, because He destined Othoniel as the successor of Joshua in the principate. He gave him therefore courage and strength, so that he might capture Cariath Sepher occupied by the strongest men and giants, so that he might give a specimen of his extraordinary virtue and fortitude, by which he would merit to become prince, and would obtain authority worthy of a Prince among the people; and therefore Caleb promised him his daughter Axa as wife, being conscious of his virtue, and foreknowing that no one but he himself would attempt so great a thing.
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18. WHICH, WHEN THEY WENT TOGETHER, — that is to say, When Achsa, as it were a bride, was being led into the house of Othniel her bridegroom. For it was the custom then (as it still is in many places) that newly married brides were led from the house of their parents to the dwelling of their husband with a great crowd of relatives accompanying them, and if they were to travel a considerable distance, they were carried for the sake of honor on asses or mules, or horses, or camels (as Rebecca in Genesis xxiv, 64), according to the custom of the region. And indeed, says Arias, among those mountain men who dwell near our rock in the Aracene field (in Spain), it is considered honorable for a new bride to be carried on a little ass even to the threshold of the temple. Moreover the Rabbis give this etymology of Achsa. Achsa, they say, in Hebrew is the same as anger or angry, because Achsa was so beautiful that whoever looked upon her would become angry with his wife, because compared to Achsa she would appear deformed. These are carnal and gross interpretations. Far better are Pagninus and others: Achsa, they say, is the same as elegantly shod, adorned, and walking with composed step, according to Isaiah iii, 16, in accordance with that passage in Canticles vii, 1: "How beautiful are thy steps in shoes, O daughter of the Prince!" see the remarks there. Such tropologically is a modest, quiet, composed soul, ruling over its passions. WAS PERSUADED BY HER HUSBAND. — The Hebrew texts have it differently: She urged him, namely Achsa urged her husband; but I answer that Achsa urged her husband so that either he himself would ask from her father Caleb irrigated land, or would permit her to ask for it from him, and would advise what would be better in that matter; but the husband, assenting, answered and persuaded that she herself ask for it. By the persuasion therefore of her husband she herself asked for it, as our Interpreter has rendered it sagaciously and briefly; and this is suggested by the Septuagint, when they translate, and she consulted with him, that I may ask my father for a field. AND SIGHED. — The Hebrew צנח tisnach, which Masius, Vatablus, Pagninus and the Hebraists everywhere translate as, she let herself down, or fixed herself to the ground; for our Interpreter also, in Judges iv, 21, translates it fixed; the Septuagint and others, drove in. But the Septuagint agree with our Interpreter, who here translate ἐβόησεν, that is cried out, and in Judges i, 14, ἐγόγγυσεν, that is murmured; either because both our Interpreter and the Septuagint read תאנח teenach for צנח tisnach, that is groaned, sighed; for צ and ת are neighboring letters: or because צנח tsanach is sometimes known to be taken for the related אנח anach, which we can now no longer know, because the verb tsanach is found nowhere else. And indeed it is very probable that Achsa sighed, and by her sigh moved her father to grant what she was asking for. For this is the custom of women, this is their art.
15:19
19. AND SHE ANSWERED: GIVE ME A BLESSING. — Acutely and aptly, says Arias, the prudent and shrewd girl used the Hebrew word ברכה berecha, which signifies both blessing, and prosperity, and good prayers, and a singular benefit, privilege, fertility, and also an abundance of water. For she was requesting all these things by that single word berecha. Allegorically Rupertus in the book of Judges, chapter ii: "Othoniel," he says, "is Christ, our Savior and judge, who struck Cariath Sepher, that is, the city of letters, which was formerly called Dabir, that is, speaking or speech, when by the manifestation of the truth of the Gospel he refuted the talkative Synagogue of the Scribes and Pharisees glorying in the letter of the law," etc. And a little further on: "With the reward proposed to him that he should receive Axa as his wife, that is, the new Church from the gentiles; whose father through faith became Caleb, which is interpreted as it were heart, namely God who became to us as a heart, saying: Turn ye to me, and I will turn to you. Hence he himself who became her husband, the Savior of the world, persuaded her to ask a field from her father. For he taught his Church to pray, and to ask from God the Father the kingdom of heaven. When she sighed sitting upon an ass, Caleb said to her: What hast thou? Axa sitting upon an ass sighs, when the Church converted to Christ, having already received the first grace, that is, the remission of sins, seeks the second grace, that is, the illumination of the Holy Spirit and the desire of the heavenly kingdom." A SOUTHERN AND DRY LAND THOU HAST GIVEN ME, JOIN ALSO AN IRRIGUOUS ONE. — Although indeed the South wind in Europe is rainy and fertile, and therefore southern land is fertile: yet to the Jews, inasmuch as it blows from the vast wilderness of Arabia, the South is hot, burning and dry, and therefore draws out the moisture of the land, making it arid and sterile; but the Western wind, inasmuch as it comes from the sea, is to the Jews rainy and fertile, as is evident from III Kings xviii, 44; Amos v, 8; Luke xii, 54. CALEB THEREFORE GAVE HER AN IRRIGUOUS LAND ABOVE AND BELOW. — In Hebrew גלת מים gulloth maim, that is, says Masius, vortices of waters, or springs or fountains, by which as if through the veins of the earth waters are seen to be thrust forth by rolling motion (for גלל galal indeed signifies to roll, to roll together), and these twofold, namely the upper ones by which sloping lands; and the lower ones, by which fuller places and fields may be irrigated, and thus made fertile. Along with the springs, take also their sources, as I shall say presently. Thus Theodoret, Question ii in the book of Judges, and Procopius, who adds that Symmachus translated it, possession in the upper parts, and possession in the lower parts. By which tropologically, says Procopius, he hinted at the faculty of heavenly and sublime thought, as well as of humiliation; wherefore the upper possession is prayer and meditation; the lower, humiliation and mortification. More plainly and pressingly St. Gregory (whom Rupertus follows), book III of the Dialogues, chapter xxxiv, and book VI of the Register, epistle 23 to Theoctist., teaches that a twofold compunction is noted here: "Axa," he says, "sits upon an ass, when the soul presides over the irrational motions of her flesh. She, sighing, asks from her father an irriguous land, because from our Creator the grace of tears must be sought with great groaning. For there are some who have already freely received in the gift to speak for justice, to protect the oppressed, to give their possessions to the needy, to have the fervor of faith, but still do not have the grace of tears. These indeed have a southern and dry land; but still they need irriguous land, because being placed in good works, in which they are great and fervent, it is necessary that they bewail even the evils which they perpetrated before, either through fear of punishment or through love of the heavenly kingdom." Wherefore presently he adds: "But because, as I said, there are two kinds of compunction, his father gave him irriguous land above and irriguous land below. The upper irriguous land the soul receives, when it afflicts itself in tears with desire of the heavenly kingdom; the lower irriguous land it receives, when it weeps and fears the punishments of hell. And indeed the lower is given first, and then the upper irriguous land. But because compunction of love excels in dignity, it was necessary that the upper irriguous land should be mentioned first, and then the lower irriguous land." Whence a little before he said: "And thus it comes to pass that perfect compunction of fear delivers the soul to compunction of love." Hear St. Augustine, book of Meditations, chapter xxxvi: "Give me," he says, "a clear sign of thy love: an irriguous fountain of tears, flowing perpetually, so that the very tears themselves may testify thy love in me; let them reveal it, let them speak how much my soul loves thee, while on account of the excessive sweetness of thy love it cannot refrain from tears." IRRIGATED. — It is wrongly read in the Septuagint as λύτρωσιν, that is, redemption, as Theodoret, St. Augustine, and Procopius read it, for λοῦτρωσιν, that is, washing, irrigation, as Theodotion translated it. Cajetan takes by irrigated above the springs bursting forth in the mountains, and by below the wells. Others take by irrigated above a field irrigated by rains, or one that is accustomed to be watered by rains; by below, springs. Others more rightly understand mountainous and sloping lands and estates irrigated by springs and waters; for the daughters of estates could be heirs if they married a man of their own tribe and family; for then they were not transferred to another tribe and family, which alone is forbidden in Numbers xxxvi, verse 6.
15:32
32. ALL CITIES TWENTY-NINE. — There are thirty-seven if you count each name individually; but among them certain more celebrated villages were mentioned, so that properly there were only twenty-nine cities. Thus Masius.
15:62
62. And the city of salt. — So called because it is near the Dead Sea or salt sea; or because near it the wife of Lot, looking back, was turned into a statue of salt; or because there were salt works in it, in which waters from the nearby Dead Sea or salt sea were boiled down by the heat of the sun, and from these salt was made. Some suspect this to be Segor, into which Lot fled, Genesis xix, 23. Adrichomius however and others distinguish it from Segor, and constitute it as a separate city of salt in itself.
15:63
63. BUT THE JEBUSITES, THE INHABITANTS OF JERUSALEM, THE CHILDREN OF JUDA COULD NOT DESTROY, — on account of their own sloth and sins, by which God, being angered, withdrew His aid from them, as is said in Judges cap. ii, verse 20. Indeed, even in the time of David the Jebusites dwelt among the Israelites, and so David wrested the citadel of Sion from them, yet did not entirely eliminate them, but only subjugated them, and it is gathered that the Jebusites passed into the law and dominion, and likewise into the sacred religion of the Israelites, from II Kings xxiv, 22, where David bought from Areuna the Jebusite a threshing floor on which he might sacrifice to God. Thus Masius. This is a prolepsis. For these things happened after the prosperous times of Joshua under the Judges: therefore Joshua took Jerusalem and killed its king Adonisedec with four other kings, as we have heard cap. x; yet he did not take the citadel of Jerusalem, but the Jebusites held it: hence it came to pass that the same, after the death of Joshua, gradually occupied the whole city again, as they occupied Hebron and Debir previously conquered by Joshua; hence it was necessary that the children of Juda should conquer Jerusalem, which they did after the death of Joshua, as we shall hear in Judges i. Therefore Rabbi David wrongly says that it was not permitted to the Jews to conquer Jerusalem because the Jebusites held it, who were descended from Abimelech, with whom Abraham had made a covenant, Genesis xxi; but that David did this because this covenant had been extinguished by the length of time. For these are mere fabrications. Tropologically, Jebusite in Hebrew is the same as treader (בוס bus indeed means to tread); this signifies our concupiscence, and its motions, which daily harass, vex, and trample the Judean, that is, the reason and mind of one professing faith and piety toward God, and cannot be driven out by our strength, but Christ is needed, that is, Christ born of the blood of David; but neither does he entirely exterminate them, but subdues them, so that by constantly struggling with them and suppressing them, we may have perpetual exercise of fighting and conquering.
Machine translation from the Latin, not reviewed.
15:1
… Benjamin (Josh. 18:15-19; 19:40-46): an irregularly curving line that runs from the mouth of the Jordan to Minet Rûbîn on the sea; the Dead Sea was the eastern boundary, the Mediterranean the western; to the south it reached as far as Kadesh-barnea (Josh. 15:1-12; F.-M. …
… crossed by the spies in the Promised Land (Num. 13:21). Kadesh-Barnea was included within the borders at the southwestern edge of the desert (ibid. 20:1; 27:14; 33:36; Deut. 32:51), it bounded Edom to the west and the tribe of Judah to the southeast (Jos. 15:1-3). The name seems to have been preserved in the southern region of Palestine, in the Wādi eş-Sinī and in the Ard eş-Sinī.
15:2
Aqrabbim (Hebrew Ma'aleh 'Aqrabbim "Ascent of Scorpions")
AQRABBIM (Hebrew Ma'aleh 'Aqrabbim "Ascent of Scorpions"). - A locality situated between the Dead Sea and the desert of Zin (Num. 34:3-4; Josh. 15:2-3), on the road that climbed from Sela (Petra) to Hebron (Judg. 1:36). It marked the southern boundary of the Promised Land (Num. 34:4) and of the tribe of Judah (Josh. 15:3), …
… More frequently it is called Jâm ham-melah (Vulg.: "mare salis" or "salissimum") in opposition to the fresh waters of the Jordan (Num. 34:3; Josh. 15:2; 18:19). In Gen. 14:3 this designation marks
15:3
Aqrabbim (Hebrew Ma'aleh 'Aqrabbim "Ascent of Scorpions")
… locality situated between the Dead Sea and the desert of Zin (Num. 34:3-4; Josh. 15:2-3), on the road that climbed from Sela (Petra) to Hebron (Judg. 1:36). It marked the southern boundary of the Promised Land (Num. 34:4) and of the tribe of Judah (Josh. 15:3), as well as the boundary of the territory of the Amorites (Judg. 1:36). It is commonly identified with the mountain gorge of Naqb es-Safa (at 466 m. above sea level) to the southwest …
15:4
Torrent of Egypt (Heb. Naḥal Miṣráyim)
… Naḥal Miṣráyim). - The southern frontier of the land of Canaan (Num. 34:5), of the tribe of Judah (Josh. 15:4-7) and of Solomon's kingdom (I Kings 8:66; II Kings 24:7).
15:5
Jamnia (Heb. Jāhnēl; Gr. Aixinā, Iaxnēl)
… Jähnel; Gk. Αἰξνά, Ιαξνήλ) - A city on the northern borders of Judea (Josh. 15:5), to be identified with Iabnia, a Philistine city dismantled by Uzziah (2 Chron. 26:6) and known in later times as I., when it was the base of the Syrian generals against Judah (1 …
15:6
Except for Bèth-'Arábāh, a border town between Benjamin and Judah (Josh. 15:6, 61; 18:22), the Vulgate always translates 'A. as a common noun ("solitudo", "campestria", "planities", "desertum").
15:7
Adommim (Hebrew Ma'aleh-Adummim «Ascent of the Reds», i.e., «Red Ascent»)
ADOMMIM (Hebrew Ma'aleh-Adummim «Ascent of the Reds», i.e., «Red Ascent»). - A locality that marked the northern border of the tribe of Judah with that of Benjamin (Josh. 15:7; 18:18).
Rogel (Hebrew 'En-Righèl "Fountain of the Fuller" or "of the Wayfarer")
ROGEL (Hebrew 'En-Righèl "Fountain of the Fuller" or "of the Wayfarer"). - Name of a spring marking the boundary, south of the ancient city of Jerusalem, between the territory of the tribe of Judah and that of Benjamin (Josh. 15:7; 18:6), near 'Ebhen haz-Zöheleth ("serpent stone," from zhl "to slither, to creep") and where Adonijah, son of David, conspired against his father to have himself proclaimed king (1 Kings 1:9).
15:8
… It served as a boundary between Judah and Benjamin (Josh. 15:8; 18:15 ff.). …
… Although defeated and put to death by Joshua (Jos. 10, 26), he left the capital strong enough to confront (Jos. 15, 8.63) and to keep the conquerors at a respectful distance (Judg. 19, 12) until the year 1000.
… now mountainous, monotonous, furrowed by broad beds of watercourses almost always dry, from Hebron as far as Kadesh-barnea, today 'Ajn Qudeis (cf. Gen. 18, 1; Num. 13, 20). Subsequently, it came to mean the south of Palestine (Gen. 12, 9; 13, 1; Ios. 15, 8; 18, 5).
According to Josh. 15:8 ff. it rose northward toward Nephtoah (= Lifta). …
… Palestinian scholars are of the opinion that its original name was Gè Ben Hinnóm, that is, the name of the "valley" which from south to north, along "the side of the Jebusite, that is, of Jerusalem," marked the boundaries of the tribe of Judah and of Benjamin (Ios. 15, 8; 18, 16). Later, when the city had expanded onto the western hill, the old geographical name of Gè Ben Hinnóm would have come to designate the valley (v. GEHENNA), today er-Rabâhl, …
15:9
Cariathiarim (Hebrew Qirjāth Jā 'Ārīm)
CARIATHIARIM (Hebrew Qirjāth Jā 'Ārīm). - A city also called Qirjāth ba'al, a recent name for the ancient Ba'alāh (Josh. 15, 9), a border city between the tribe of Ephraim and that of Judah. …
15:10
Bethsames (Hebrew Bēth-Ēmef = "House of the Sun")
1. - A priestly city on the northern border of the tribe of Judah between Cheslon and Thamna (Josh. 15:10; 21:16), situated on Tell Rumejleh (or 'Ajn Şems) at the fork of the Wâdi Bulos with the Wâdi Surar (valley of Sörêq).
3. A mountain in the western part of the tribe of Judah (Josh. 15:10): perhaps the height 4 hours from Jerusalem on which the village of Sāris stands. …
15:13
At the age of 85 he occupied the fortified cities of Hebron and Kiriath-sepher (Josh. 15:13-19, cf. Judg. 1:10-15), contributing to the conquest and the division of the land of Canaan (Num. 34:19); whence Ecclus. 46:9 celebrates the "vigor" of his "old age."
ENACIMS (Hebrew 'Anāqīm). - An indigenous Canaanite population, driven out of the country by Joshua (Josh. 11:21). The expulsion of the sons of Anak from Hebron, Dabir (Kiriath Sepher) and Anab was the work of Caleb, son of Jephunneh (Josh. 15:13 ff.). …
Hebron (Hebrew: Hebrōn «Union, league»; Septuagint: Χέβρων)
The Masoretic tradition (Josh. 15:13) holds Arba to be "the father of the Anakim," the Septuagint "the metropolis of the Anakim," which leads scholars today commonly to hold that they were four confederated cities. …
… The book as it is today cannot go back to Joshua, because it speaks of his death (24, 29 ff.) and of subsequent events (cf. Ios. 15, 13-19 and 19, 47 with Iudc. 1, 10-15 and 18, 27-29; Ios. 13, 30 with Iudc. 10, 3-5, etc.); the indications to the contrary, to which ancient Jewish opinions and very scanty late Christian …
… He conquered Kiriath-sepher and obtained in marriage his cousin Achsah (Josh. 15:13-19; Judg. 1:12-15). He was the only judge of the southern tribes; he defeated a certain Chushan-rishathaim, king of 'Aram Nahārajim (the Nabrima of the el-Amarna letters, near the great …
15:14
Bartholomew (Gr. Bartholomáios, Bartholomaeus), Apostle, Saint
… lists of the Synoptics (Mt. 10:3; Mk. 3:18; Lk. 6:14), where he is joined with Philip, and in Acts 1:13. The name is a patronymic whose two elements are Aramaic: Bar-Talmaj, "son of Talmaj." Talmaj occurs in the Bible as the name of non-Jews (Josh. 15:14; II Sam. 3:3 and 13:37, king of Geshur); the Septuagint renders it Θολμί and Θολμαί (Vulgate: Tholmai and Tholomai), and Flavius Josephus renders it Θολμαίος (Ant. …
15:17
of the Hebrew Mighdal (cf. Josh. 15:17 in the Septuagint: codex A Magdal, B Magada), corresponding to the city of Magdala (v.), birthplace of Mary Magdalene, today el-Megdal, 5 km. south of Tiberias, on the western …
1. G. in the tribe of Judah (Josh. 15, 17), residence of the Calebites, identified in agreement with the data of the Onomasticon (70, 24) of Eusebius with the village of el-Geba', 12 km southwest of Bethlehem and 20 km northwest …
15:18
Jahel (Heb. Jāʾēl; Vulg. Iahel)
… J., having taken a peg used to fasten the tent cords to the ground, and having bent down to the ground (referring tisnāh not to the peg that would have penetrated the ground, but to J., according to the sense of ṣnḥ in Josh. 15:18; Judg. 1:14), cautiously drove it suddenly into the temple of the sleeper, who, after some convulsions (cod. …
15:19
2. City fortified by Jeroboam, in the vicinity of Bethlehem (I Par. 4, 3; II Par. 11, 6; Jos. 15, 19 in the Septuagint), where, according to Flavius Josephus (Antiq. …
15:21
… (Judg. 17, 7, 9; 19, 1-18; Ruth 1, 1, 2; 1 Sam. 17, 12; Mic. 2, 1, 5, 6) to distinguish it from another B. in the tribe of Zebulun (Josh. 19, 15). The name of B. is missing from the list that the Masoretic text gives us of the cities of Judah in Josh. 15, 21 ff., but it is found with ten other cities in the addition of the Septuagint (cf. Josh. 15, 59 a).
… The Bible names altogether 134 cities of J. (Josh. 15:21-62; with those of Simeon which were later annexed to them: Josh. 19:1-7; F.-M. …
… Holy Scripture relates that L., inhabited by Canaanites and governed by a king, was taken by Joshua (Josh. 10:3, 31 ff.; 12:11; cf. 15:21). Rehoboam, son of Solomon, fortified it like other cities of Judea around 920 B.C. (2 Chron. 11:9). L. saw the death of King Amaziah (789 B.C.) at the hands of his assassins (2 Kings …
… The principal cities of the N. are listed in Ios. 15, 21-32 and among the principal ones are remembered Kadesh-barnea (Gen. 20, 1), Beersheba (Ios. 15, 28), Ziklag (ibid. 15, 31), Arad (Num. 21, 1).
15:23
2. City of the tribe of Judah (Josh. 15:23), perhaps the present-day el-Hadjīreh northeast of 'Ain Qedeis (Kadesh).
15:24
1. Settlement of the Negeb, at the southern extremity of the tribe of Judah (Josh. 15:24), founded by Mesha the Calebite (1 Chron. 2:42); today Hirbet ez-Zejfeh, 6 km southwest of Kurnub.
15:25
3. Another city of Judah (Josh. 15:25), perhaps the present-day el-Hadjīreh, 8 km northeast of el-Qeritein (Karioth).
… But the text (Josh. 15:25) is uncertain: the Septuagint reads Qerioth-Hesron, that is, Hazor. …
15:27
GENESARETH (Hebrew Kinnereth). - A Canaanite city (Kinnereth in the list of Thutmose III) assigned by Joshua to the tribe of Naphtali (Josh. 19:35) and which from antiquity gave its name to the lake (Yam Kinnereth: Num. 34:11; Josh. 15:27). It is identified with Tell el-'Orejmeh, 11 km north of Tiberias, on the northwest shore of the lake.
15:28
… After the age of the Patriarchs, B. reappears at the time of the conquest (Josh. 15:28). It was repopulated after the exile (Neh. 11:27-30); then
… The principal cities of the N. are listed in Ios. 15, 21-32 and among the principal ones are remembered Kadesh-barnea (Gen. 20, 1), Beersheba (Ios. 15, 28), Ziklag (ibid. 15, 31), Arad (Num. 21, 1).
15:29
3. City of southern Judea, assigned to the tribe of Simeon, whose Hebrew name is Ba'dlah (Josh. 15:29; 19:3) or Bilhah (1 Chron. 4:29). Angelo Penna
… Joshua defeated them in the famous battle of Gibeon and conquered six Canaanite cities, among them Lachish and E. (Josh. 10:23, 34, 36 ff.), which he assigned to the tribe of Judah (Josh. 15:29). Its identification is uncertain: Hirbet 'Ağlān preserves the name; but more probably it should be identified with Tell el-Ḥesī, 25 km northeast of Gaza.
15:30
… This was won when from Jericho the tribes of Judah and Simeon advanced into the south, took possession of the city and devoted it to the ban, replacing the sad name of Sephaath with the glorious one of H. (Judg. 1:17). H. then took on new life in the tribe of Judah and Simeon (Josh. 15:30; 19:4).
15:31
… The principal cities of the N. are listed in Ios. 15, 21-32 and among the principal ones are remembered Kadesh-barnea (Gen. 20, 1), Beersheba (Ios. 15, 28), Ziklag (ibid. 15, 31), Arad (Num. 21, 1).
… It was identified by some with Şirbet Zubajliqah (18 km east-southeast of Gaza), which, however, is not located in the Negeb (Josh. 15:31), but rather in the Shephelah. …
15:32
… Rev., 17 [1924], p. 193 ff.), and with 'Ain (codex B and the Sixtine edition of the Septuagint Jos. 15:61 have Αἰνών) and Selim (Hebr. Silkām) of Jos. 15:32, in southern Judea (J. N. Sepp; E. Le Camus, La vie de N. S. J. C., I, Paris 1887, p. 296, n. 1; Th. Zahn, Das Evang. des Johannes, Leipzig 1912, at the passage cited).
15:35
Odollam (Hebrew 'Adhullām; cf. Arabic 'Adula, "To Take Refuge")
ODOLLAM (Hebrew 'Adhullām; cf. Arabic 'Adula, "To Take Refuge"). - A Canaanite city, often mentioned in the Bible from the time of the Patriarchs to that of the Maccabees (cf. Gen. 38:1; Josh. 12:15; 15:35; 2 Chron. 11:7; Neh. 11:30; 2 Macc. 12:38), identified in 1875 by Clermont-Ganneau with the present-day Hirbet 'Id-el-mā ('Idelmijeh), about 20 km west-southwest of Bethlehem.
15:37
Gad (Heb. Gad «Fortune», «Happiness»)
… Gad «Fortune», «Happiness»). - A pagan deity, of whom the Bible speaks only in Is. 65:11; nevertheless it appears as a component of certain theophoric names, such as Baalgad (Josh. 11:17; 12:7; 13:5) and Magdalgad (ibid. 15:37).
15:38
Maspha (Heb. Mīspāh "Watchtower")
4. Village in the south of Judea (Josh. 15:38). The Onomasticon indicates two localities in the territory of Eleutheropolis (= Bejt Gibrin), and St. Jerome locates one on the Bejt Gibrin-Jerusalem road. …
15:41
… the cult of D. in Palestine is older than the invasion of the Philistines, as attested by the name Daganathah of a prince mentioned in the letters of el-'Amârah, and by the local name Bethdagon of two cities, one of Judah and the other of Asher (Josh. 15:41; 19:27).
15:44
Ceila (Hebrew Qē'lláh; spelled in the letters of El-Amarna)
CEILA (Hebrew Qē'lláh; spelled in the letters of El-Amarna). - A fortified city in the lowland of Judah (Josh. 15:44; 1 Chron. 4:19), strenuously defended by
MARESA. - City of Judea (Josh. 15:44) fortified by Rehoboam (2 Chron. 11:8). In Greek times it was inhabited by Edomites and known under the name of Marisa or Marissa. …
15:45
Accaron (Hebrew Egrān; Assyrian Amqarrāna)
Occupied by the Israelites, A. first marked the northwestern boundary of the tribe of Judah (Josh. 15:45), which had captured it (Judg. 1:18); but shortly afterward it was ceded to the neighboring tribe of Dan (Josh. 19:43). In the time of Samuel, A. was again in the power of the …
Shephelah (Heb. Haš-Šephēlāh "Lowland")
… Thus the sycamore, which grows mainly in the sandy soil of the coast, is considered a characteristic of the Shephelah (I Kings 10:27). In the list of the cities assigned to Judah in the Shephelah (Josh. 15:45) some localities, even considering the insertion of Gaza, Ashdod and Ekron ('Eqrôn') suspect, are geographically outside the hill zone. …
15:55
… Mentioned together with Carmel and Ziph in Josh. 15:55, it is commonly identified with present-day Tell Mâ'in, located not far from those two places and 14 km from Hebron (v.). …
2. Settlement mentioned among the cities of Judah, situated in the hill country between Maon and Carmel (Josh. 15:55), of which a memory survives in the name of Tell ez-Zif, about 7 km southeast of Hebron. …
15:58
… It belonged to the tribe of Judah (Jos. 15, 58; cf. I Par. 2, 45), and was situated at the 29th km. of the road from Jerusalem to Hebron. …
Jared (Heb. Jeredh, in pausa Jāredh)
… He was the son of Ezrah and founder of Gedor (= today Gedür, cf. Josh. 15:58); 1 Chron. 4:18). The rabbis, by an etymological play, made I. an appellation of Moses (from the root jāradh = to descend), because Moses made the manna "descend" from heaven, without …
15:59
… from another B. in the tribe of Zebulun (Josh. 19, 15). The name of B. is missing from the list that the Masoretic text gives us of the cities of Judah in Josh. 15, 21 ff., but it is found with ten other cities in the addition of the Septuagint (cf. Josh. 15, 59 a).
15:61
… Rev., 17 [1924], p. 193 ff.), and with 'Ain (codex B and the Sixtine edition of the Septuagint Jos. 15:61 have Αἰνών) and Selim (Hebr. Silkām) of Jos. 15:32, in southern Judea (J. N. Sepp; E. Le Camus, La vie de N. S. J. C., I, Paris 1887, p. 296, n. 1; Th. Zahn, Das Evang. des Johannes, …
15:62
Engaddi (Hebrew 'En Gādhī', Fountain of the Goat)
- A city of the desert of Paran (Josh. 15:62), surrounded by steep cliffs (1 Sam. 24:3), almost halfway along the western shore of the Dead Sea. Its ancient name was Asasonthamar ("cutting of the palm"): according to F.-M. …
15:63
… Jēbhūs (Judg. 19:10; I Chron. 11:4). Their king was killed by Joshua (Josh. 10:23-26), but the J. resisted all the attacks of the tribe of Benjamin, to which the city had been assigned (Josh. 18:28), as well as those of the neighboring tribe of Judah (Josh. 15:63; Judg. 1:21; 19:11), and they remained in the city even after David's conquest (II Sam. 5:6-7).
15:79
Since in biblical usage the designation "the waters..." with a proper name always applies to a spring (cf. Josh. 15:79; 16:1), the site of the battle is fixed at the locality of Mejrōn (Mrm in the list of Thutmose III, no. 12), abounding in water in the Wādi Mejrōn, 6 km southwest of Safed, at the …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.