Joshua 15:19

• What do you desire?: The town that Othniel conquered had no water source. Negev means "dry land."

• The upper and lower springs were close together, but too far from Debir to naturally belong to it. So, Acsah asked for the rights to the water.

The description of Judah's allotment of tribes is more detailed than that of the other tribes. The failures of Judah's older brothers positioned him to lead (Genesis 34:25–31; 35:22). As a result, the tribe of Judah received a central location among the tribes, guaranteeing its leadership in the nation (Genesis 49:8–12; Deuteronomy 33:7).

as she came unto him--that is, when about to remove from her father's to her husband's house. She suddenly alighted from her travelling equipage--a mark of respect to her father, and a sign of making some request. She had urged Othniel to broach the matter, but he not wishing to do what appeared like evincing a grasping disposition, she resolved herself to speak out. Taking advantage of the parting scene when a parent's heart was likely to be tender, she begged (as her marriage portion consisted of a field which, having a southern exposure, was comparatively an arid and barren waste) he would add the adjoining one, which abounded in excellent springs. The request being reasonable, it was granted; and the story conveys this important lesson in religion, that if earthly parents are ready to bestow on their children that which is good, much more will our heavenly Father give every necessary blessing to them who ask Him.

The historian seems pleased with every occasion to make mention of Caleb and to do him honour, because he had honoured God in following him fully. Observe,
I. The grant Joshua made him of the mountain of Hebron for his inheritance is here repeated (Jos 15:13), and it is said to be given him. 1. According to the commandment of the Lord to Joshua. Though Caleb, in his petition, had made out a very good title to it by promise, yet, because God had ordered Joshua to divide the land by lot, he would not in this one single instance, no, not to gratify his old friend Caleb, do otherwise, without orders from God, whose oracle, it is probable, he consulted upon this occasion. In every doubtful case it is very desirable to know the mind of God, and to see the way of our duty plain. 2. It is said to be a part among the children of Judah; though it was assigned him before the lot of that tribe came up, yet it proved, God so directing the lot, to be in the heart of that tribe, which was graciously ordered in kindness to him, that he might not be as one separated from his brethren and surrounded by those of other tribes.
II. Caleb having obtained this grant, we are told,
1. How he signalized his own valour in the conquest of Hebron (Jos 15:14): He drove thence the three sons of Anak, he and those that he engaged to assist him in this service. This is mentioned here to show that the confidence he had expressed of success in this affair, through the presence of God with him (Jos 14:12), did not deceive him, but the event answered his expectation. It is not said that he slew these giants, but he drove them thence, which intimates that they retired upon his approach and fled before him; the strength and stature of their bodies could not keep up the courage of their minds, but with the countenances of lions they had the hearts of trembling hares. Thus does God often cut off the spirit of princes (Psa 76:12), take away the heart of the chief of the people (Job 12:24), and so shame the confidence of the proud; and thus if we resist the devil, that roaring lion, though he fall not, yet he will flee.
2. How he encouraged the valour of those about him in the conquest of Debir, Jos 15:15, etc. It seems, though Joshua had once made himself master of Debir (Jos 10:39), yet the Canaanites had regained the possession in the absence of the army, so that the work had to be done a second time; and when Caleb had completed the reduction of Hebron, which was for himself and his own family, to show his zeal for the public good, as much as for his own private interest, he pushes on his conquest to Debir, and will not lay down his arms till he sees that city also effectually reduced, which lay but ten miles southward from Hebron, though he had not any particular concern in it, but the reducing of it would be to the general advantage of his tribe. Let us learn hence not to seek and mind our own things only, but to concern and engage ourselves for the welfare of the community we are members of; we are not born for ourselves, nor must we live to ourselves.
(1.) Notice is taken of the name of this city. It had been called Kirjath-sepher, the city of a book, and Kirjath-sannah (Jos 15:49), which some translate the city of learning (so the Septuagint Polis grammaton), whence some conjecture that it had been a university among the Canaanites, like Athens in Greece, in which their youth were educated; or perhaps the books of their chronicles or records, or the antiquities of the nation, were laid up there; and, it may be, this was it that made Caleb so desirous to see Israel master of this city, that they might get acquainted with the ancient learning of the Canaanites.
(2.) The proffer that Caleb made of his daughter, and a good portion with her, to any one that would undertake to reduce that city, and to command the forces that should be employed in that service, Jos 15:16. Thus Saul promised a daughter to him that would kill Goliath (Sa1 17:25), neither of them intending to force his daughter to marry such as she could not love, but both of them presuming upon their daughters' obedience, and submission to their fathers' will, though it might be contrary to their own humour or inclination. Caleb's family was not long honourable and wealthy, but religious; he that himself followed the Lord fully no doubt taught his children to do so, and therefore it could not but be a desirable match to any young gentleman. Caleb, in making the proposal, aims, [1.] To do service to his country by the reducing of that important place; and, [2.] To marry a daughter well, to a man of learning, that would have a particular affection for the city of books, and a man of war, that would be likely to serve his country, and do worthily in his generation. Could he but marry his child to a man of such a character, he would think her well bestowed, whether the share in the lot of his tribe were more or less.
(3.) The place was bravely taken by Othniel, a nephew of Caleb, whom probably Caleb had thoughts of when he made the proffer, Jos 15:17. This Othniel, who thus signalized himself when he was young, had long after, in his advanced years, the honour to be both a deliverer and a judge in Israel, the first single person that presided in their affairs after Joshua's death. It is good for those who are setting out in the world to begin betimes with that which is great and good, that, excelling in service when they are young, they may excel in honour when they grow old.
(4.) Hereupon (all parties being agreed) Othniel married his cousin-german Achsah, Caleb's daughter. It is probable that he had a kindness for her before, which put him upon this bold undertaking to obtain her. Love to his country, an ambition of honour, and a desire to find favour with the princes of his people, might not have engaged him in this great action, but his affection for Achsah did. This made it intolerable to him to think that any one should do more to win her favour than he would, and so inspired him with this generous fire. Thus is love strong as death, and jealousy cruel as the grave.
(5.) Because the historian is now upon the dividing of the land, he gives us an account of Achsah's portion, which was in land, as more valuable because enjoyed by virtue of the divine promise, though we may suppose the conquerors of Canaan, who had had the spoil of so many rich cities, were full of money too. [1.] Some land she obtained by Caleb's free grant, which was allowed while she married within her own tribe and family, as Zelophehad's daughters did. He gave her a south land, Jos 15:19. Land indeed, but a south land, dry, and apt to be parched. [2.] She obtained more upon her request; she would have had her husband to ask for a field, probably some particular field, or champaign ground, which belonged to Caleb's lot, and joined to that south land which he had settled upon his daughter at marriage. She thought her husband had the best interest in her father, who, no doubt, was extremely pleased with his late glorious achievement, but he thought it was more proper for her to ask, and she would be more likely to prevail; accordingly she did, submitting to her husband's judgment, though contrary to her own; and she managed the undertaking with great address. First, She took the opportunity when her father brought her home to the house of her husband, when the satisfaction of having disposed of his daughter so well would make him think nothing too much to do for her. Secondly, She lighted off her ass, in token of respect and reverence to her father, whom she would honour still, as much as before her marriage. She cried or sighed from off her ass, so the Septuagint and the vulgar Latin read it; she expressed some grief and concern, that she might give her father occasion to ask her what she wanted. Thirdly, She calls it a blessing, because it would add much to the comfort of her settlement; and she was sure that, since she married not only with her father's consent, but in obedience to his command, he would not deny her his blessing. Fourthly, She asks only for the water, without which the ground she had would be of little use either for tillage or pasture, but she means the field in which the springs of water were. The modesty and reasonableness of her quest gave it a great advantage. Earth without water would be like a tree without sap, or the body of an animal without blood; therefore, when God gathered the waters into one place, he wisely and graciously left some in every place, that the earth might be enriched for the service of man. See Psa 104:10, etc. Well, Achsah gained her point; her father gave her what she asked, and perhaps more, for he gave her the upper springs and the nether springs, two fields so called from the springs that were in them, as we commonly distinguish between the higher field and the lower field. Those who understand it but of one field, watered both with the rain of heaven and the springs that issued out of the bowels of the earth, give countenance to the allusion we commonly make to this, when we pray for spiritual and heavenly blessings which relate to our souls as blessings of the upper springs, and those which relate to the body and the life that now is as blessings of the nether springs.
From this story we learn, 1. That it is no breach of the tenth commandment moderately to desire those comforts and conveniences of this life which we see attainable in a fair and regular way. 2. That husbands and wives should mutually advise, and jointly agree, about that which is for the common good of their family; and much more should they concur in asking of their heavenly Father the best blessings, those of the upper springs. 3. That parents must never think that lost which is bestowed upon their children for their real advantage, but must be free in giving them portions as well as maintenance, especially when they are dutiful. Caleb had sons (Ch1 4:15), and yet gave thus liberally to his daughter. Those parents forget themselves and their relation who grudge their children what is convenient for them when they can conveniently part with it.

Joshua 15:14-63

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.

Give me a blessing - Do me an act of kindness. Grant me a particular request.
Thou hast given me a south land - Which was probably dry, or very ill, watered.
Give me also springs of water - Let me have some fields in which there are brooks or wells already digged.
The upper springs, and the nether springs - He gave her even more than she requested; he gave her a district among the mountains and another in the plains well situated and well watered. There are several difficulties in this account, with which I shall not trouble the reader. What is mentioned above appears to be the sense.

Who answered, give me a blessing,.... By which she meant not a paternal benediction, or that he would wish and pray for a blessing on her; nor food, or a maintenance, as Jarchi, that her husband would provide for her; but rather an inheritance or possession, as the Targum; or a gift, as Abendana, a present, or something over and above what he had already given her; or an addition to her portion, as Kimchi: the word is sometimes used for a fish pool, as well as a blessing, and so glances at what she had in view, pools of water, or a well watered land:

for thou hast given me a south land; a dry land, as the Jewish writers (a) generally interpret this word, otherwise all the land belonging to the tribe of Judah was south land, and Caleb could give her no other; but Debir, as Hebron was, was in the hill country, was mountainous and so dry, and wanted watering:

give me also springs of water; she means land in which there were springs of water; for unless she was possessed of the land in which they were, she would have no command of the springs, and so have little or no use of them:

and he gave her the upper springs, and the nether springs; such as were in the higher grounds, and such as were in the lower ones, that she might have a sufficiency to water all her lands and fields; or as she moved her husband to ask a field, and he put her on doing the same, Caleb gave her a field, in the upper part of which were springs, and also in the lower part; though he seems to have given more than she requested.

(a) So Jarchi and Kimchi in loc. R. Sol. Urbin. Ohel Moed, fol. 34. 1.

Give me a blessing, i.e. a gift, as that word signifies, .

A south land, i.e. a dry land, which was much exposed to the south wind, which in those parts was very hot and drying, as coming from the deserts of Arabia.

Springs of water, i.e. a.field, as she desired, , wherein are springs of water, which in that country were of great price; for it is not probable that he would give her the springs, and give to another the grounds in which the springs were, who could thereby at their pleasure deprive her of the use and benefit of her springs: so she begs a well-moistened field, which also might give some relief to that which was dry and barren.

The upper springs, and the nether springs, i.e. springs both in the higher and in the lower grounds; or two fields, one in high, another in low grounds; or rather, one above, and the other below, that south and dry ground which she complained of, that by this means it might be watered on both sides.

The account of the conquest of the inheritance, which Caleb asked for and received before the lots were cast for the land (Jos 14:6-15), by the extermination of the Anakites from Hebron, and the capture of the fortified town of Debir, is repeated with very slight differences in Jdg 1:10-15, in the enumeration of the different conflicts in which the separate tribes engaged after the death of Joshua, in order to secure actual possession of the inheritance which had fallen to them by lot, and is neither copied from our book by the author of the book of Judges, nor taken from Judges by the author of Joshua; but both of them have drawn it from one common source, upon which the accounts of the conquest of Canaan contained in the book of Joshua are generally founded.
Jos 15:13
As an introduction to the account of the conquest of Hebron and Debir, the fact that they gave Caleb his portion among the sons of Judah, namely Hebron, is first of all repeated from Jos 14:13. נתן impers., they gave, i.e., Joshua (Jos 14:13). The words "according to the command of Jehovah to Joshua" are to be explained from Jos 14:9-12, according to which Jehovah had promised, in the hearing of Joshua, to give Caleb possession of the mountains of Hebron, even when they were at Kadesh (Jos 14:12). The "father of Anak" is the tribe father of the family of Anakites in Hebron, from whom this town received the name of Kirjath-arba; see at Num 13:22 and Gen 23:2.
Jos 15:14
Thence, i.e., out of Hebron, Caleb drove (ויּרשׁ, i.e., rooted out: cf. יכּוּ, Jdg 1:10) the three sons of Anak, i.e., families of the Anakites, whom the spies that were sent out from Kadesh had already found there (Num 13:22). Instead of Caleb, we find the sons of Judah (Judaeans) generally mentioned in Jdg 1:10 as the persons who drove out the Anakites, according to the plan of the history in that book, to describe the conflicts in which the several tribes engaged with the Canaanites. But the one does not preclude the other. Caleb did not take Hebron as an individual, but as the head of a family of Judaeans, and with their assistance. Nor is there any discrepancy between this account and the fact stated in Jos 11:21-22, that Joshua had already conquered Hebron, Debir, and all the towns of that neighbourhood, and had driven out the Anakites from the mountains of Judah, and forced them back into the towns of the Philistines, as Knobel fancies. For that expulsion did not preclude the possibility of the Anakites and Canaanites returning to their former abodes, and taking possession of the towns again, when the Israelitish army had withdrawn and was engaged in the war with the Canaanites of the north; so that when the different tribes were about to settle in the towns and districts allotted to them, they were obliged to proceed once more to drive out or exterminate the Anakites and Canaanites who had forced their way in again (see the remarks on Jos 10:38-39, p. 86, note).
Jos 15:15-16
From Hebron Caleb went against the Inhabitants of Debir, to the south of Hebron. This town, which has not yet been discovered (see at Jos 10:38), must have been very strong and hard to conquer; for Caleb offered a prize to the conqueror, promising to give his daughter Achzah for a wife to any one that should take it, just as Saul afterwards promised to give his daughter to the conqueror of Goliath (Sa1 17:25; Sa1 18:17).
Jos 15:17
Othniel took the town and received the promised prize. Othniel, according to Jdg 3:9 the first judge of the Israelites after Joshua's death, is called כלב אחי קנז בּן, i.e., either "the son of Kenaz (and) brother of Caleb," or "the son of Kenaz the brother of Caleb." The second rendering is quite admissible (comp. Sa2 13:3, Sa2 13:32, with Ch1 2:13), but the former is the more usual; and for this the Masorites have decided, since they have separated achi Caleb from ben-Kenaz by a tiphchah. And this is the correct one, as "the son of Kenaz" is equivalent to "the Kenizzite" (Jos 14:6). According to Jdg 1:13 and Jdg 3:9, Othniel was Caleb's younger brother. Caleb gave him his daughter for a wife, as marriage with a brother's daughter was not forbidden in the law (see my Bibl. Archol. ii. 107, note 14).
Jos 15:18-19
When Achzah had become his wife ("as she came," i.e., on her coming to Othniel, to live with him as wife), she urged him to ask her father for a field. "A field:" in Jdg 1:14 we find "the field," as the writer had the particular field in his mind. This was not "the field belonging to the town of Debir" (Knobel), for Othniel had no need to ask for this, as it naturally went with the town, but a piece of land that could be cultivated, or, as is shown in what follows, one that was not deficient in springs of water. What Othniel did is not stated, but only what Achzah did to attain her end, possibly because her husband could not make up his mind to present the request to her father. She sprang from the ass upon which she had ridden when her father brought her to Othniel. צנח, which only occurs again in Jdg 4:21, and in the parallel passage, Jdg 1:14, is hardly connected with צנע, to be lowly or humble (Ges.); the primary meaning is rather that suggested by Frst, to force one's self, to press away, or further; and hence in this case the meaning is, to spring down quickly from the animal she had ridden, like נפל in Gen 24:64. Alighting from an animal was a special sign of reverence, from which Caleb inferred that his daughter had some particular request to make of him, and therefore asked her what she wanted: "What is to thee?" or, "What wilt thou?" She then asked him for a blessing (as in Kg2 5:15); "for," she added, "thou hast given me into barren land." הנּגב ארץ (rendered a south land) is accus. loci; so that negeb is not to be taken as a proper name, signifying the southernmost district of Canaan (as in Jos 15:21, etc.), but as an appellative, "the dry or arid land," as in Psa 126:4. "Give me springs of water," i.e., a piece of land with springs of water in it. Caleb then gave her the "upper springs and lower springs:" this was the name given to a tract of land in which there were springs on both the higher and lower ground. It must have been somewhere in the neighbourhood of Debir, though, like the town itself, it has not yet been found.