GOD'S WORD® Translation (©1995)
However, Judah was not able to force out the people of Jebus who lived in Jerusalem. So they still live with Judah in Jerusalem today.

King James Bible
As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.

Douay-Rheims Bible
But 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.

Darby Bible Translation
But as for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not dispossess them; and the Jebusites dwell with the children of Judah at Jerusalem to this day.

English Revised Version
And as for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwelt with the children of Judah at Jerusalem, unto this day.

Webster's Bible Translation
As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not expel them: but the Jebusites dwell with the children of Judah at Jerusalem to this day.

World English Bible
As for the Jebusites, the inhabitants of Jerusalem, the children of Judah couldn't drive them out; but the Jebusites live with the children of Judah at Jerusalem to this day.

Young's Literal Translation
As to the Jebusites, inhabitants of Jerusalem, the sons of Judah have not been able to dispossess them, and the Jebusite dwelleth with the sons of Judah in Jerusalem unto this day.

Cross References

Joshua 15:8 Then the border went up the valley of Ben-hinnom to the slope of the Jebusite on the south (that is, Jerusalem); and the border went up to the top of the mountain which is before the valley of Hinnom to the west, which is at the end of the valley of Rephaim toward the north.

Joshua 15:62 and Nibshan and the City of Salt and Engedi; six cities with their villages.

Judges 1:8 Then the sons of Judah fought against Jerusalem and captured it and struck it with the edge of the sword and set the city on fire.

Judges 1:21 But the sons of Benjamin did not drive out the Jebusites who lived in Jerusalem; so the Jebusites have lived with the sons of Benjamin in Jerusalem to this day.

2 Samuel 5:6 Now the king and his men went to Jerusalem against the Jebusites, the inhabitants of the land, and they said to David, "You shall not come in here, but the blind and lame will turn you away"; thinking, "David cannot enter here."

1 Kings 9:21 their descendants who were left after them in the land whom the sons of Israel were unable to destroy utterly, from them Solomon levied forced laborers, even to this day.

1 Chronicles 11:4 Then David and all Israel went to Jerusalem (that is, Jebus); and the Jebusites, the inhabitants of the land, were there.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 20-63

We have here a list of the several cities that fell within the lot of the tribe of Judah, which are mentioned by name, that they might know their own, and both keep it and keep to it, and might neither through cowardice nor sloth lose the possession of what was their own.

I. The cities are here named, and numbered in several classes, which they then could account for the reason of better than we can now. Here are, 1. Some that are said to be the uttermost cities towards the coast of Edom, v. 21-32. Here are thirty-eight named, and yet said to be twenty-nine (v. 32), because nine of these were afterwards transferred to the lot of Simeon, and are reckoned as belonging to that, as appears by comparing ch. 19:2, etc.; therefore those only are counted (though the rest are named) which remained to Judah. 2. Others that are said to be in the valley (v. 33) are counted to be fourteen, yet fifteen are named; but it is probable that Gederah and Gederathaim were either two names or two parts of one and the same city. 3. Then sixteen are named without any head of distinction, v. 37-41, and nine more, v. 42-44. 4. Then the three Philistine-cities, Ekron, Ashdod, and Gaza, v. 45-47. 5. Cities in the mountains, eleven in all (v. 48-51), nine more (v. 52-54), ten more (v. 55-57), six more (v. 58, 59), then two (v. 60), and six in the wilderness, a part of the country not so thick of inhabitants as some others were.

II. Now here, 1. We do not find Bethlehem, which was afterwards the city of David, and was ennobled by the birth of our Lord Jesus in it. But that city, which at the best was but little among the thousands of Judah (Mic. 5:2), except that it was thus dignified, was now so little as not to be accounted one of the cities, but perhaps was one of the villages not named. Christ came to give honour to the places he was related to, not to receive honour from them. 2. Jerusalem is said to continue in the hands of the Jebusites (v. 63), for the children of Judah could not drive them out, through their sluggishness, stupidity, and unbelief. Had they attempted it with vigour and resolution, we have reason to think God would not have been wanting to them to give them success; but they could not do it, because they would not. Jerusalem was afterwards to be the holy city, the royal city, the city of the great King, the brightest ornament of all the land of Israel. God has designed it should be so. It may therefore be justly looked upon as a punishment of their neglect to conquer other cities which God had given them that they were so long kept out of this. 3. Among the cities of Judah (in all 114) we meet with Libnah, which in Joram's days revolted, and probably set up for a free independent state (2 Ki. 8:22), and Lachish, where king Amaziah was slain (1 Ki. 14:19); it led the dance in idolatry (Mic. 1:13); it was the beginning of sin to the daughter of Zion. Giloh, Ahithophel's town, is here mentioned, and Tekoa, of which the prophet Amos was, and near which Jehoshaphat obtained that glorious victory, 2 Chr. 20:20, etc., and Maresha, where Asa was a conqueror. Many of the cities of this tribe occur in the history of David's troubles. Adullam, Ziph, Keilah, Maon, Engedi, Ziklag, here reckoned in this tribe, were places near which David had most of his haunts; for, though sometimes Saul drove him out from the inheritance of the Lord, yet he kept as close to it as he could. The wilderness of Judah he frequented much, and in it John Baptist preached, and there the kingdom of heaven commenced, Mt. 3:1. The riches of this country no doubt answered Jacob's blessing of this tribe, that he should wash his garments in wine, Gen. 49:11. And, in general, Judah, thou art he whom thy brethren shall praise, not envy.

Calvin's Commentary

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

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

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

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

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

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

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

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

18. And it came to pass, as she came unto him, that she moved him to ask of her father a field: and she lighted off her ass; and Caleb said unto her, What would thou?

18. Fuitque quum veniret ipsa suasit illi, ut peteret a patre suo agrum, et descendit de asino, dixitque ei Caleb, Quid tibi est?

19. Who answered, Give me a blessing; for thou has given me a south land; give me also springs of water. And he gave her the upper springs, and the nether springs.

19. Illa respondit, Da mihi benedictionem: quandoquidem terram aridam dedisti mihi, da mihi fontes aquarum. Et dedit ei fontes superiores, et fontes inferiores.

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

20. Ista est haereditas tribus filiorum Jehuda per familias suas.

21. And the uttermost cities of the tribe of the children of Judah toward the coast of Edom southward were Kabzeel, and Eder, and Jagur,

21. Fuerunt autem urbes in extremitate tribus filiorum Jehudae juxta terminum Edom ad meridiem, Cabseel, et Eder, et Jagur.

22. And Kinah, and Dimonah, and Adadah,

22. Et Cina, et Dimona, et Adada,

23. And Kedesh, and Hazor, and Ithnan,

23. Et Cedes, et Hasor, et Ithnan,

24. Ziph, and Telem, and Bealoth,

24. Ziph, et Telem, et Bealoth,

25. And Hazor, Hadattah, and Kerioth, and Hezron, which is Hazor,

25. Et Hasor in Hadatha, et Cerioth, Hesron, ipsa est Hasor,

26. Amam, and Shema, and Moladah,

26. Amam, et Sema, et Molada,

27. And Hazargaddah, and Heshmon, and Bethpalet,

27. Et Hasar-gadda, et Hesmon, Beth-phelet,

28. And Hazarshual, and Beersheba, and Bizjothjah,

28. Et Hasar-sual, et Beerseba, et Bizjotheja,

29. Baalah, and Iim, and Azem,

29. Baala, et Iim, et Asem,

30. And Eltolad, and Chesil, and Hormah,

30. Et Eltholad, et Chesil, et Horma,

31. And Ziklag, and Madmannah, and Sansannah,

31. Et Siclag, et Madmannah, et Sensannah,

32. And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are twenty and nine, with their villages:

32. Et Lebaoth, et Silhim, et Ain, et Rimon: omnes urbes viginti et novem, et villae earum.

33. And in the valley, Eshtaol, and Zoreah, and Ashnah,

33. In planitie Esthaol, et Sora, et Asnah,

34. And Zanoah, and Engannim, Tappuah, and Enam,

34. Et Zanoah, et Engannim, et Taphuah, et Enam,

35. Jarmuth, and Adullam, Socoh, and Azekah,

35. Jarmuth, et Adulam, Socoh, et Azecah,

36. And Sharaim, and Adithaim, and Gederah, and Gederothaim; fourteen cities with their villages:

36. Et Saaraim, et Adithaim, et Gederah, et Gederothaim: urbes quatuordecim, et villae earum.

37. Zenan, and Hadashah, and Migdalgad,

37. Senam, et Hadasa, et Migdalgad,

38. And Dilean, and Mizpeh, and Joktheel,

38. Et Dilan, et Mispeh, et Jocteel,

39. Lachish, and Bozkath, and Eglon,

39. Lachis, et Boscath, et Eglon,

40. And Cabbon, and Lahmam, and Kithlish,

40. Et Chabbon, et Lahmam, et Chithlis,

41. And Gederoth, Bethdagon, and Naamah, and Makkedah; sixteen cities with their villages:

41. Et Gederoth, Beth-dagon, et Naamah, et Makeda: urbes sexdecim, et villae earum.

42. Libnah, and Ether, and Ashan,

42. Libna, et Ether, et Asan,

43. And Jiphtah, and Ashnah, and Nezib,

43. Et Jeptha, et Asna, et Nesib,

44. And Keilah, and Achzib, and Mareshah; nine cities with their villages:

44. Et Cheila, et Achzib, et Maresah: urbes novem et villae earum.

45. Ekron, with her towns and her villages:

45. Ecron, et oppida ejus et villae ejus.

46. From Ekron even unto the sea, all that lay near Ashdod, with their villages:

46. Ab Ecron, et ad mare, omnes quae sunt ad latus Asdod, et villae earum.

47. Ashdod with her towns and her villages, Gaza with her towns and her villages, unto the river of Egypt, and the great sea, and the border thereof:

47. Asdod, oppida ejus, et villae ejus: Azza, oppida ejus et villae ejus usque ad torrentem AEgypti, et mare magnum, et terminus,

48. And in the mountains, Shamir, and Jattir, and Socoh,

48. Et in monte, Samir, et Jathir, et Sochoh,

49. And Dannah, and Kirjathsannah, which is Debir,

49. Et Dannah, et Ciriath-sannah, ipsa est Debir,

50. And Anab, and Eshtemoh, and Anim,

50. Et Anab, et Eshtemoh, et Anim,

51. And Goshen, and Holon, and Giloh; eleven cities with their villages:

51. Et Gosan, et Holon, et Giloh: urbes undecim, et villae earum.

52. Arab, and Dumah, and Eshean,

52. Arab, et Dumah, et Esan,

53. And Janum, and Bethtappuah, and Aphekah,

53. Et Janum, et Beth-thappuah, et Aphecah,

54. And Humtah, and Kirjatharba, which is Hebron, and Zior; nine cities with their villages:

54. Et Huntha, et Ciriath-arba, ipsa est Hebron, et Sior: urbes novem, et villae earum.

55. Maon, Carmel, and Ziph, and Juttah,

55. Mahon, Carmel, et Ziph, et Juttah,

56. And Jezreel, and Jokdeam, and Zanoah,

56. Et Jezrael, et Jocdean, et Zaura,

57. Cain, Gibeah, and Timnah; ten cities with their villages:

57. Cain, Giba, et Thimna: urbes decem, et villae earum.

58. Halhul, Bethzur, and Gedor,

58. Hal-hul, et Beth-sur, et Gedor,

59. And Maarath, and Bethanoth, and Eltekon; six cities with their villages:

59. Et Maarath, et Bethanoth, et Elthecon: urbes sex, et villae earum.

60. Kirjathbaal, which is Kirjathjearim, and Rabbah; two cities with their villages:

60. Ciriath-baal, ipsa est Ciriath-jearim, et Rabba: urbes duae, et villae earum.

61. In the wilderness, Betharabah, Middin, and Secacah,

61. In deserto, Beth-arabah, Middin, et Sech-acha,

62. And Nibshan, and the city of Salt, and Engedi; six cities with their villages.

62. Et Nibsan, et urbs salis, et Engedi: urbes sex, et villae earum.

63. As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.

63. Porro Jebusaeos habitatores Jerusalem non potuerunt filii Jehuda expellere: itaque habitavit Jebusaeus cum filiis Jehuda in Jerusalem usque ad diem hanc.

Here we have a narrative of what plainly appears from the book of Joshua to have taken place subsequent to the death of Joshua; but lest a question might have been raised by the novelty of the procedure, in giving a fertile and well watered field as the patrimony of a woman, the writer of the book thought proper to insert a history of that which afterwards happened, in order that no ambiguity might remain in regard to the lot of the tribe of Judah. First, Caleb is said, after he had taken the city of Hebron, to have attacked Debir or Ciriath-sepher, and to have declared, that the person who should be the first to enter it, would be his son-in-law. And it appears, that when he held out this rare prize to his fellow-soldiers for taking the city, no small achievement was required. This confirms what formerly seemed to be the case, that it was a dangerous and difficult task which had been assigned him, when he obtained his conditional grant. Accordingly, with the view of urging the bravest to exert themselves, he promises his daughter in marriage as a reward to the valor of the man who should first scale the wall.

It is afterwards added that Othniel who was his nephew by a brother, gained the prize by his valor. I know not how it has crept into the common translation that he was a younger brother of Caleb; for nothing in the least degree plausible can be said in defense of the blunder. Hence some expositors perplex themselves very unnecessarily in endeavoring to explain how Othniel could have married his niece, since such marriage was forbidden by the law. It is easy to see that he was not the uncle, but the cousin of his wife.

But here another question arises, How did Caleb presume to bargain concerning his daughter until he was made acquainted with her inclinations? [146] Although it is the office of parents to settle their daughters in life, they are not permitted to exercise tyrannical power and assign them to whatever husbands they think fit without consulting them. For while all contracts ought to be voluntary, freedom ought to prevail especially in marriage that no one may pledge his faith against his will. But Caleb was probably influenced by the belief that his daughter would willingly give her consent, as she could not modestly reject such honorable terms; [147] for the husband to be given her was no common man, but one who should excel all others in warlike prowess. It is quite possible, however, that Caleb in the heat of battle inconsiderately promised what it was not in his power to perform. It seems to me, however, that according to common law, the agreement implied the daughter's consent, and was only to take effect if it was obtained. [148] God certainly heard the prayer of Caleb, when he gave him a son-in-law exactly to his mind. For had the free choice been given him, there was none whom he would have preferred.

18. And it came to pass as she came unto him, etc Although we may conjecture that the damsel Acsa was of excellent morals and well brought up, as marriage with her had been held forth as the special reward [149] of victory, yet perverse cupidity on her part is here disclosed. She knew that by the divine law women were specially excluded from hereditary lands, but she nevertheless covets the possession of them, and stimulates her husband by unjust expostulation. In this way ambitious and covetous wives cease not to molest their husbands until they force them to forget shame, modesty, and equity. For although the avarice of men also is insatiable, yet women are apt to be much more precipitate. The more carefully ought husbands to be on their guard against being set as it were on flame by the blast of such importunate counsels. [150]

But a greater degree of intemperance is displayed when she acquires additional boldness from the facility of her husband and the indulgence of her father. Not contented with the field given to her, she demands for herself a well-watered district. And thus it is when a person has once overleaped the bounds of rectitude and honesty, the fault is forthwith followed up by impudence. Moreover, her father in refusing her nothing gives proof of his singular affection for her. But it does not therefore follow that the wicked thirst of gain which blinds the mind and perverts right judgment is the less hateful. In regard to Acsa's dismounting from the ass, some interpreters ascribe it to dissimulation and craft, as if she were pretending inability to retain her seat from grief. In this way her dismounting or falling off is made an indication of criminality and defective character. It is more simple, however, to suppose that she placed herself at her father's feet with the view of accosting him as a suppliant. Be this as it may, by her craft and flattery she gained his consent, and in so far diminished the portion of her brothers. [151]

20. This is the inheritance, etc He had formerly, indeed, traced out the boundaries of the children of Judah; but it is now shown for a different reason how large and fertile the territory was which the Lord in his great liberality had bestowed upon them. One hundred and thirteen cities with their towns and villages are enumerated. The number attests not only the populousness, but also the fertility of the country. And there cannot be a doubt that by the divine blessing a new degree of fertility was imparted to it. The goodness of God was, however, manifested in the very nature of the land selected for his people, a land abounding in all kinds of advantages. If we attend to the number of souls in the tribe, we shall find that one half of the country would have been amply sufficient for their habitation. For when eight hundred were allocated in each of the cities, the remainder had the towns and the villages. It is no doubt true that a portion was afterwards withdrawn and given to the tribe of Simeon. For in this was accomplished the dispersion of which Jacob had prophesied,

"I will divide them in Jacob, and scatter them in Israel." (Genesis 49:7)

They were accordingly admitted by the children of Judah as a kind of guests.

63. As for the Jebusites, etc This furnishes no excuse for the people, nor is it set down with that view; for had they exerted themselves to the full measure of their strength, and failed of success, the dishonor would have fallen on God himself, who had promised that he would continue with them as their leader until he should give them full and free possession of the land, and that he would send hornets to drive out the inhabitants. Therefore, it was owing entirely to their own sluggishness that they did not make themselves masters of the city of Jerusalem. This they were not able to do; but their own torpor, their neglect of the divine command from a love of ease, were the real obstacles.

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

Footnotes:

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

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

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

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

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

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

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

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Alphabetical: as at could day dislodge drive for in inhabitants Jebusites Jerusalem Judah live living not Now of out people so sons the them there this to until were who with

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

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

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

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

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

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

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

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

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

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

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

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

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