Chapter Fifteen

1–12. The boundaries of the tribe of Judah. 13–15. The inheritance of Caleb and its conquest. 16–17. The boldness of Othniel and the reward. 18–20. The blessing of Achsah from her father. 21–62. Cities in the tribe of Judah. 63. The Jebusites in Jerusalem.

Joshua 15:1. The lot fell to the tribe of the sons of Judah according to their clans as follows: on the border with Edom was the Wilderness of Zin to the south, at the end of Teman; The first lot came to the tribe of Judah, which received its inheritance in the southern part of Canaan, in which Hebron was also located. The inheritance of the tribe of Judah bordered on Edom, extending to the Wilderness of Zin, according to the Hebrew designation Tsin (see Josh 15:3) 130, “to the south, at the end of Teman.” The name Tsin was borne by that desert strip which lay in the very southern part of the land of Canaan (Num 13:22), near the border of Edom (Num 34:3) and along which ran the boundary line between the latter and the inheritance of the tribe of Judah. The location of the Wilderness of Tsin is evident in particular from the fact that Kadesh was located in it (Num 20:1; Deut 32:51). Teman is a Hebrew word used as both a common noun and a proper name. As a common noun, teman means “the south.” It is used in this sense in Josh 12:3 and Josh 13:4. As a proper name, Teman is used both as a personal name (Gen 36:11) and as the name of a region in Edom (Gen 36:34; Amos 1:11-12; Ezek 25:13) or as a designation of Edom in general (Jer 49:7; Obad 1:8-9; Hab 3:3). As a proper name it must be used, we believe, in this passage also, since the indication of the south was already made immediately before it by the expression “to the south.” Teman can serve here to designate the southwestern Edomite region, closest to the southern part of the land of Canaan 131.

Joshua 15:2. Their southern border was the edge of the Salt Sea from the bay extending southward; Joshua 15:3. On the south it runs to the height of Akrabbim, passes by Tsin and, ascending from the south to Kadesh-barnea, passes by Hezron and, ascending to Addar, [runs on the western side of Kadesh,] turns to Karka, Joshua 15:4. Then it passes by Azmon, runs to the Brook of Egypt, so that the end of this boundary is the sea. This will be your southern border. Specifically, the southern boundary of the tribe of Judah began at the end of the Salt or Dead Sea, namely from the shallow lagoon-like bay located in its southern part. From this end it ran south to the height of Akrabbim or “the ascent of Akrabbim,” which means “the ascent of Scorpions.” This refers to a steep, high ascent called es-Safa (closer to the Dead Sea) or el-Yemen (farther from it), located in Wadi Fiqra, which runs from the middle of a mountain elevation now called the Mountains of Azazimeh, runs toward the northeast to the southern end of the Dead Sea. The next boundary point was Kadesh-Barnea, placed at the site of Ain Kadis (Josh 10:41), located to the southwest of the ascent of Akrabbim. The places then named by the biblical writer—Hezron, Addar, Karka 132 and Azmon—are conjecturally indicated by some researchers of southern Canaan in regions around Ain Kadis; so Addar is identified with Kadeirat, located to the west of Ain Kadis, Azmon with Kazaymeh farther to the west 133. “The Brook of Egypt,” along which ran the southern boundary of the tribe of Judah to the sea, now bears the name Wadi-el-Arish, which runs at almost the same degree of latitude into the sea at the fortress of el-Arish—the “Rhinocolura” of Greek writers. The broad valley along which this river, having great length, flows constitutes that strip of land by which the desert between Egypt and Palestine is divided into two parts, different in soil quality: to the west—sandy, salt, barren; to the east—more fertile; this valley thus serves as the most suitable boundary line between Egypt and Canaan.

Joshua 15:5. The border on the east was the entire Salt Sea, to the mouth of the Jordan; and the border on the north side begins from the bay of the sea, from the mouth of the Jordan; Joshua 15:6. From there the border goes up to Beth-hoglah and passes north of Beth-arabah, and the border goes up to the Stone of Bohan son of Reuben; The eastern boundary of the tribe of Judah was the Salt, that is, the Dead Sea, along its entire length. Its northern boundary began from the end of this sea, which served as the mouth of the Jordan; from there it ran west “to Beth-hoglah,” located at the site of the present Ain-Hajla, as the best spring in this area is called, lying in thick woods about 6 kilometers to the southeast of Jericho. The location of the next boundary point—Beth-arabah—has not been determined with certainty; in the opinion of Professor A. A. Olesnitsky, Beth-arabah corresponds to the Gospel Bethany (John 1:28), which “lay on the line of the Jericho-Jerusalem road with its descent into the Jordan valley, consequently, on the border between the tribes of Judah and Benjamin” 134. The location of the “Stone of Bohan, son of Reuben,” is pointed by some to Tuwail-el-Akaba, about two kilometers to the west of Jericho, by others to the southwest of Ain-Hajla, near the mosque of Nevi Musa, near which is found the stone “hajar el-Asgab”—“the stone of a finger,” identified with the “Stone of Bohan” on the grounds that the Hebrew “bagan” means “big finger” 135. At this latter identification the boundary would have deviated very far to the south.

Joshua 15:7. Then the border turns to Debir from the Valley of Achor and to the north turns to Gilgal, which is opposite the ascent of Adummim, lying on the south side of the stream; from there the border passes to the waters of En-shemesh and ends at En-rogel; The Debir mentioned next was located, in the opinion of Professor A. A. Olesnitsky, in Wadi Khot, through which runs the road from Jerusalem to Jericho, at the site of the ruins of Tur-ed-Dabor, as one of the neighboring valleys is also called—Wadi-Dabor. The ruins are located 2 hours walk toward Jericho from the Spring of the Apostles 136. Others place this Debir considerably farther to the east, on the same Jericho path, in the cave of Horet-ed-Daber, near the mentioned Adummim. The next boundary point was Gilgal, distinct from that named in Josh 4:19. The location of this Gilgal is determined by the fact that it was located “opposite the height” or “ascent” (in the Hebrew text “maale”, in the Slavonic Bible “descent”) of Adummim. The Ascent of Adummim is named for the well-known ascent from the Jordan valley to the heights rising to the west of it, “so steep and winding over deep cliffs that the road is covered by walls.” Here even now stands a tower bearing the name Hak-ed-Dam 137. The Gilgal itself opposite this ascent was located at that place in Jericho which belongs to the Russian Ecclesiastical Mission and on which a large granite stone was found, made in the form of a circle with round basins on its surface. This stone was the Gilgal mentioned here 138. By “the stream,” on the south side of which lay the Ascent of Adummim, is meant the main stream of this area—El-Kelt 139. The waters of En-shemesh now bear in the Christian world the name of the Spring of the Apostles, which is located 20 minutes’ journey from Bethany toward the Jordan valley. En-rogel is a spring, bearing the name among the natives “bir Ayyub”—“the Spring of Job,” located near Jerusalem, at the place where the Kidron valley joins the Hinnom valley.

Joshua 15:8. From there the border goes up to the Valley of Hinnom on the south side of the Jebusite, which is Jerusalem, and the border ascends to the top of the mountain which is to the west opposite the Valley of Hinnom, which is on the edge of the Valley of Rephaim to the north; The boundary of the tribe of Judah then runs along the southern edge of the Jebusite city—Jerusalem, on which as a boundary point is indicated the “Valley of Hinnom,” called briefly “the Valley of Hinnom” (Neh 11:30). Beginning on the western side of Jerusalem, it encircles the foot of Mount Zion from the southeast until it joins the Kidron valley. This valley is known especially for the sacrifices to Moloch performed in it (2 Kgs 23:10 and others), whose abomination to the Jews of later times led to the fact that its Hebrew name “gey hinnom,” shortened to “geenna” (Matt 5:22), became the name for the place of torment in the afterlife. The next boundary point is the top of the mountain “which is to the west opposite the Valley of Hinnom, which is on the edge of the Valley of Rephaim to the north.” These biblical geographical indications correspond to what is now called “Jebel Tor,” or “the mountain of evil counsel,” which rises on the southwest side of the Valley of Hinnom and at the same time serves as the northern end of the “Valley of Rephaim.” This latter, which probably received its name from the Rephaim who lived in it in ancient times (Gen 14:5), is located to the southwest of Jerusalem; it is quite extensive (an hour’s journey in length, half an hour in width) and very fertile; at present it bears the name Baka; in its southern end is the monastery of St. Elias (Mar Elias).

Joshua 15:9. From the top of the mountain the border turns to the spring of the waters of Nephtoah and runs to the cities of Mount Ephron, and the border turns to Baal, which is Kiriath-jearim; The place of the “spring of the waters of Nephtoah” is recognized as the present village of Lifta, located an hour’s journey to the northwest of Jerusalem, on the eastern side of Wadi Hanina, with a very abundant spring 140. The next boundary point is served by, according to the Hebrew text, the “cities of Mount Ephron” or “Mount Ephron” according to Greek manuscripts, which agrees with the Slavonic Bible: “to the mountain of Ephron.” The advantage of the Septuagint translation here compared to the Hebrew is self-evident: the designation of the boundary line by reference to several cities located, of course, in different places of the mountain, is undoubtedly too indefinite to have been chosen by the biblical writer. Mount Ephron, not mentioned in other places of Scripture, is conjecturally recognized as a mountain range rising on the western side of Wadi Hanina. Concerning the city “Baal, which is Kiriath-jearim,” see Josh 9:17.

Joshua 15:10. Then the border turns from Baal to the sea [and runs] to Mount Seir, and runs to the north of Mount Jearim, which is Chesalon, and, descending to Beth-shemesh, passes through Timnah; From Kiriath-jearim the boundary line turned “to the sea,” that is, to the west 141,—to Mount Seir (according to the Vatican manuscript Ασσαρ, according to the Alexandrian manuscript Σηειρ), a mountain range with sharp peaks, different, of course, from the mountains of Edom, on which Soreth is located (Josh 15:59); then runs to the northern side of Mount Jearim, where Chesalon is located (Vatican manuscript Χασλων, Alexandrian Χασολων), at present Kesla, on a high mountain, about 15 kilometers to the west of Jerusalem; then descends to Beth-shemesh (in the Septuagint Πόλιv ἡλίου—“city of the sun”), a city of priests (Josh 21:16: here Beth-shemesh) and the temporary dwelling place of the Ark of the Covenant (1 Sam 6:12). It was also called Ir-shemesh (Josh 19:41). At present the village of Bet-Emsi with the spring Ain-shems is in its place. Near the village, on a slope of the mountain, there is a large stone table, recognized by local tradition as that “large stone” on which the Ark of the Covenant was placed when returned from the land of the Philistines (1 Sam 6:14-15) 142. The Timnah mentioned then, in Josh 19:43 called Timnathah 143, at present bears the name Tibneh, to the northwest of Bet-Emsi.

Joshua 15:11. From there the border runs to the north of Ekron, and the border turns to Shikkaron, passes through the mountain [of the land] of Baal and reaches to Jabneel, and the border ends at the sea. The western boundary is the great sea. Concerning Ekron see Josh 13:3. The location of Shikkaron (according to the Alexandrian manuscript—Akkaron) has not been determined. The next boundary point is served by the mountain of Baal, by which is meant a mountain elevation to the west of Akir or Ekron. As the last boundary point before the sea shore is named Jabneel (Vatican manuscript Λεμνα, Alexandrian Ιαβνηλ, in the Slavonic Bible—Iavnil). In later times this city was called Jamnia (2 Chr 26:6) and Iamnia (1 Macc 4:15), serving as the seat of the Jewish Academy and Sanhedrin; at present the village of Ibneh at an hour’s journey from the sea, 4 hours’ journey south of Jaffa. The end of the northern boundary of the tribe of Judah was the great, that is, the Mediterranean Sea. It also served as the western boundary. To the description of the boundaries of the tribe of Judah the biblical writer in Josh 15:13-19 appended the account of the conquest by Caleb of the inheritance given to him, showing that his trust in God’s help (Josh 14:12) was not in vain. This account is also set forth in the Book of Judges (Judg 1:10-15) with some differences in details between the events that took place after the death of Joshua son of Nun.

Joshua 15:13. And to Caleb son of Jephunneh, [Joshua] gave a portion among the sons of Judah, as the Lord commanded Joshua; [and Joshua gave to him] Kiriath-arba, the father of Anak, otherwise Hebron. The name Joshua does not appear in the Hebrew text, nor in Greek manuscripts, although what is said here gives full grounds to understand the name of Joshua son of Nun as the subject of the verb “gave.” “As the Lord commanded Joshua” refers to that settlement to which Caleb referred in Josh 14:9-12. The words “[and Joshua gave to him]” appear only in Greek manuscripts.

Joshua 15:14. And Caleb drove out from there [the son of Jephunneh] three sons of Anak: Sheshai, Ahiman, and Talmai, the children of Anak. The expulsion of the Anakim indicated here, representing three special races which bore the names of their forefathers, was a second one. It was caused by the fact that this strong (Deut 2:10) Canaanite people, after the first defeat inflicted upon it (Josh 11:21), again grew strong in Hebron and the nearby cities, wherefore Caleb, having received this city as his inheritance, had to begin a struggle with them. He waged it, of course, together with his other relatives and tribesmen, which is why in the account of this event found in the Book of Judges (Judg 1:10), Judah is named first.

Joshua 15:15. From there [Caleb] went against the inhabitants of Debir [the name Debir was formerly Kiriath-sepher]. Joshua 15:16. And Caleb said: Whoever strikes Kiriath-sepher and takes it, I will give him Achsah, my daughter, as a wife. Concerning the location of Debir see Josh 10:38. The assignment of such a reward (cf. 1 Sam 17:25) shows that Debir was strongly fortified and its capture presented great difficulties.

Joshua 15:17. And Othniel [the younger] son of Kenaz, the brother of Caleb, took it, and he gave him Achsah, his daughter, as a wife. Othniel, who later became the first Judge of Israel (Judg 3:9), was “son of Kenaz, brother of Caleb” 144. The correctness of the translation we have adopted of these words is evident from the fact that Othniel, as the son of Kenaz, could have been not the brother of Caleb, as son of Jephunneh, but his nephew. The word “younger” appears in the Alexandrian and many other Greek manuscripts, but does not appear in the Hebrew text and in the Vatican manuscript; most likely it was transferred from Judg 1:13.

Joshua 15:18. When she was going, she urged him to ask her father for a field, and she got down from the donkey. Caleb said to her: What do you want? When Achsah, given in marriage to Othniel, was setting out to him, she, translating literally from the Hebrew, “urged him” (“hesilatha”) “to ask her father for a field.” In this sense these words are conveyed in the Septuagint: συνεβουλεύσατο—“consulted with him.” According to the Hebrew text and Greek translation, the idea of obtaining a “field,” that is, a plot of cultivated land, from her father belonged to Achsah herself. What Othniel answered to his wife the biblical writer does not say, limiting himself to relating what Achsah herself did. She, riding, one must suppose, in the company of her father, “got down from the donkey.” From this special sign of respect which younger people paid to elders (Gen 24:64; 1 Sam 25:23), Caleb understood that his daughter had a special matter to discuss with him, and so he asked her: “What do you want?”

Joshua 15:19. She said: Give me a blessing; you have given me the southland, give me also the springs of water. And he gave her the upper springs and the lower springs. “Give me a blessing,” that is, a gift, as a sign of his special favor. In this sense the word “blessing” is used in Gen 33:11. A daughter among Israelites did not receive, after the death of a father who had a son, any portion of immovable property, as is evident from the Book of Numbers (Num 27:4 and following). The endowment of a daughter who was getting married with a land parcel depended on the good will of the father, during his lifetime, as travelers report, wealthy parents in Palestine even now do, giving the daughter being married a wedding gift not in money but in a plot of land 145. In view of this, Achsah asks from her father, who had sons (1 Chr 2:18-19), as a blessing, “the springs of water,” and confirms her request with the fact that her father gave her to the southland (ὅτι εἰς γῆν Ναγεβ δέδωκάς με—“for into the southland you gave me,” which is the most apt rendering of the corresponding words of the Hebrew text). The word “southland” (in Hebrew “hanngegev”) is used here, one must suppose, to indicate that southern region as dry, suffering from lack of moisture, which is why Jerome in the blessed one’s translation of this expression combined both its meanings together: “southern and dry” 146. The locality where the “upper and... lower... springs” were located is pointed out by travelers to the southwest of Hebron, about 10 kilometers from Dogeria, the presumed location of Debir (Josh 10:38), in the valley of Seil-el-Dilbeh, in which even now there are upper and lower springs, numbering 14, from which the flowing water forms a stream that waters gardens over a distance of several kilometers, which is a rare phenomenon in southern Palestine 147. By relating this detail from the life of the Israelites during their settlement in the land of Canaan, the biblical writer shows how not only the best of men but also of women valued the land given them by God and cared to obtain a good portion for their possession. The verses that follow Josh 15:21-62 contain a list of the cities located in the inheritance of the tribe of Judah. They are divided by the writer into 4 categories according to the districts in which they were located, which are namely the cities: 1) “in the south,” in Hebrew—Negev (Josh 15:21); 2) “in the lowlands,” in Hebrew—Shephelah (Josh 15:33); 3) “in the mountains” (Josh 15:48); 4) “in the wilderness” (Josh 15:61).

Joshua 15:21. The cities at the edge of the tribe of the sons of Judah on the border with Edom in the south were: Kabzeel, Eder, and Jagur, Joshua 15:22. Kina, Dimonah, and Adada, Joshua 15:23. Kedesh, Hazor, and Ithnan, Joshua 15:24. Ziph, Telem, and Bealoth, Joshua 15:25. Hazor-hadattah, Kerioth, Hezron, otherwise Hazor, Joshua 15:26. Amam, Shema, and Moladah, Joshua 15:27. Hazar-gaddah, Heshmon, and Beth-palet, Joshua 15:28. Hazar-shual, Beersheba, and Bizjothiah [and their villages and outlying areas,] Joshua 15:29. Baalah, Iim, and Azem, Joshua 15:30. Eltolad, Kesil, and Hormah, Joshua 15:31. Ziklag, Madmannah, and Sansannah, Joshua 15:32. Lebaoth, Shilhim, Ain, and Rimmon: all twenty-nine cities with their villages. Of the cities mentioned here, located in the southern part of the tribe of Judah, very few are known at present by their geographical location. So Kedesh was located, if it is not distinct from Kadesh-barnea, on the southwestern side of the mountains of Azazimeh, in Wadi Kadis (Josh 10:41). Moladah was located, according to Eusebius (who named it Μαλααθων, Jerome called it Malath), 4 Roman miles from Arad, 20 Roman miles from Hebron; at present its location is recognized as Hurbet-el-Milch (Milh), 4 hours’ journey to the east of Beersheba. Beersheba is indicated by Eusebius 20 Roman miles south of Hebron; at present the ruins of this city with wells of ancient construction bear the name Bir-es-Seba; they are located on the road from Hebron to the Red Sea, at a distance of 45 kilometers (about 42 kilometers) from the first. Concerning Hormah see Josh 12:14. The location of the other cities mentioned here is indicated only conjecturally. For example, Ziklag, according to the Greek-Slavonic translation “Sikeleg,” known from the history of David (1 Sam 27:6 and others), is indicated by English researchers at the site of the ruins of Zukhayla 11 English miles south of Gaza, while others assign this city other locations to the north and east of Gaza. Concerning the cities of Shema, Kesil, Madmannah, Sansanna, Lebaoth, Shilhim, Ain, and Rimmon see the commentaries to Josh 15:19.

Joshua 15:32. Lebaoth, Shilhim, Ain, and Rimmon: all twenty-nine cities with their villages. “All twenty-nine cities.” This total number of cities mentioned in Josh 15:21-32 is read the same in the Hebrew text and in the manuscripts of the Septuagint translation, as well as in the Targum of Jonathan and in the Arabic translation (only in the Syriac is it read as 36, according to Walton’s Polyglot), but it turns out to be less than how many are named here 148. The greater number of cities compared with the total sum is explained by some commentators by the fact that later names of other cities located in the same area of the tribe of Judah were brought into the original list of cities without changing the total number of them contained in the text; in particular, it is supposed that this addition was made at the time when the Jews returning from Babylonian exile occupied cities located in the southern part of the tribe of Judah, which are listed in almost the same order in the Book of Nehemiah (Neh 11:21-27), but were not originally in the text of the Book of Joshua 149. This explanation seems unlikely, because it is based on the extreme carelessness of whoever, in bringing new city names into the list of them found in the Book of Joshua, did not pay attention to the total number of them present here and left it unchanged. Against the assumption of a later expansion of the city list at this place is also the fact that in other city lists found in the Book of Joshua, the opposite phenomenon from the idea of later expansion is observed—omissions of several cities are observed, as a result of which the total numbers indicated by the writer are significantly exceeded by the number of cities named in other places, as is evident from Josh 19:15. In view of this, it remains, as most probable, that explanation that the number 29 now read in the text is not the original one, that it was introduced due to confusion of Hebrew letter-numbers, in which it was written, with other similar in appearance letters, but having a different numerical value. The basis for such an explanation is the well-known phenomenon that in the biblical text of the Old Testament books the same event is determined in different places not uniformly (for example, the prophet Gad offers David to choose, among other things, famine, according to 2 Sam 24:13, over a period of seven years, but according to 1 Chr 21:12, over a period of three years), as a result of the confusion that occurred in ancient times of some letter-numbers with others, as a result of which Jewish scholars in later times adopted the practice of designating numbers not by letters, but writing them out in words. What number was originally read in Josh 15:32 cannot now be determined due to lack of information about many of the cities enumerated in this place, which is why the number 29 should remain unchanged.

Joshua 15:33. In the lowlands: Eshtaol, Zorah, and Ashnah, Joshua 15:34. Zanoah, En-gannim, Tappuah, and Geneam, Joshua 15:35. Jarmuth, Adullam, [Nemra,] Socoh, and Azekah, Joshua 15:36. Shaaraim, Adithaim, and Gederah or Gederothaim: fourteen cities with their villages. By “lowlands” is meant a particular district in the inheritance of the tribe of Judah, lying between the mountain height and the sea shore. In the Hebrew text it bears the name Shephelah (“lowland”), taken by the Greek translators as a proper name in other places, for example, Jer 32:44, in Greek Σεφηλα, in the Slavonic Bible “in the cities of the plain”; in the Russian translation as a proper name this designation is conveyed in 1 Macc 12:38: “in Shephelah.” The extensive plain of Shephelah, which continued to bear this name in the time of Eusebius, extends from Gaza to the north to Lod and is distinguished even now for its remarkable fertility. The biblical writer begins the enumeration of the cities located in it from its northern part. Of the cities he mentions, the locations of “Eshtaol... and Zorah” are known, which are usually named together (Josh 19:41, Judg 13:25 and others) and were located not far from each other to the west of Jerusalem. The location of Zorah is recognized as the present village of Zara; the location of Eshtaol as the village of Ashua, 4 kilometers to the northeast of Zara. Between Zara and Ashua is indicated Kabr Shimshun—“the tomb of Samson,” consistent with what is said in Judg 16:31 that Samson was buried by his brothers between Zorah and Eshtaol. Zanoah, at present Zanua, at a short distance to the southeast of Zara. Jarmuth see Josh 10:3; Adullam see Josh 12:15. The name Nemra was introduced from the Slavonic Bible, following the manuscripts of the Septuagint translation, from which in the ancient Vatican and other manuscripts Μεμβρα is read after Adullam, in the Alexandrian and other manuscripts Νεμρα. The position of Nemra is unknown; names similar to it—Nimrah (Num 32:3) and Nimrim (Isa 15:6)—were located: the first in the inheritance of the tribe of Gad, the second in the land of Moab. Socoh, as two cities of this name were called, both on the descent from the Judean mountains into the plain, was located, according to Eusebius, at the site of the present ruins of Esh-Shuwayqah 3.5 hours’ journey to the southwest of Jerusalem. Concerning Azekah see Josh 10:10. Shaaraim (Σακαρειμ according to the Vatican manuscript, according to other manuscripts Σαγαρειμ, Slavonic Sagaim) is indicated at Tell Zakariyeh, to the west of Socoh. Gederah is indicated at the site of the present village of Katra or Gadra, located not far from Iamnia. Gederothaim in the Hebrew text is joined to the preceding Gederah with the conjunction “and” (“ve”) and thus appears as the name of a separate city; but in the Septuagint to this name corresponds καὶ ἐπαύλεις αὐτῆς—“and her villages” (Slavonic Bible), that is, Greek translators understood the name Gederothaim as a common noun (the Hebrew “gederoth” means “enclosures, cattle pens,” and “gederothaim” means “two enclosures”). In view of this meaning of the word gederoth and its translation in the Septuagint, Gederothaim is accepted by commentators not as the name of a separate city but as another synonymous name for Gederah. According to this, in our Russian translation, it reads “or Gederothaim.” Thus, if Gederah and Gederothaim are accepted as the name of one city, then according to the Hebrew text there are 14 cities in the plain of Shephelah, as shown in Josh 15:36; Nemra, brought by the Greek-Slavonic translation, would be the 15th city.

Joshua 15:37. Zenan, Hadashah, and Migdal-gad, Joshua 15:38. Dilean, Mizpah, and Joktheel, Joshua 15:39. Lachish, Bozkath, and Eglon, Joshua 15:40. Cabbon, Lahmam, and Chitlish, Joshua 15:41. Gederoth, Beth-dagon, Naamah, and Makkedah: sixteen cities with their villages. Of the 16 cities enumerated here, besides those mentioned before (Lachish, Eglon, and Makkedah, concerning which see Josh 10:3), the position of the city of Mizpah or Masora, according to the Greek-Slavonic translation, is known more comparatively, which was located at the site of Tell-es-Safiyeh, as the high hill is called 2 hours’ journey to the north of Eleutherpolis (Josh 10:29), from which an abundant view opens out over the surroundings and which could thus serve as a good watchtower or—in Hebrew—Mizpah.

Joshua 15:42. Libnah, Ether, and Ashan, Joshua 15:43. Jiphtah, Ashnah, and Nezib, Joshua 15:44. Keilah, Achzib, and Mareshah [and Edom]: nine cities with their villages. Of the 9 cities enumerated here, besides Libnah mentioned before (Josh 10:29), the locations of Achzib and Mareshah are more known. The first was located, probably, at the site of the present ruins of Kesaba, 5 hours’ journey to the southwest of Eleutherpolis. The second, according to Eusebius, was located 2 Roman miles from Eleutherpolis; 20 minutes’ journey from it are hills with minor ruins, called Hirbet Merah, recognized as the location of Mareshah. Some have also identified the location of Keilah, known from David’s history (1 Sam 23:1) at the present Kila to the east of Eleutherpolis, to the north of Hebron; but this geographical determination seems doubtful in view of the fact that Kila is located in the mountains of the tribe of Judah, and not on the plain, where the Book of Joshua indicates Keilah. As for the name Edom placed in brackets, it is taken from the Slavonic Bible, in which it is also bracketed, which indicates the unstable position of this name in the Greek text from which it was taken. And indeed, in Greek manuscripts there is considerable variety regarding this name: in the ancient Vatican manuscript, after Bathesar, corresponding to Mareshah according to the Hebrew text, Ailon is read, in the Alexandrian 150 and some other manuscripts Edom, and in others, including Lucianic, there is no city name, as there is none in the Hebrew text. The existence of a separate city of Edom in the tribe of Judah is equally doubtful: in Eusebius-Jerome, the city of Edouma or Edomia is indicated in the tribe of Benjamin 12 Roman miles from Nablus. According to the Hebrew text, the number of cities mentioned in Josh 15:42-44 corresponds to their total of 9; Edom, indicated by the Greek-Slavonic translation, would be the 10th, as this last number is read in the Vatican manuscript instead of the 9 read in most Greek manuscripts.

Joshua 15:45. Ekron with its dependent cities and villages, Joshua 15:46. And from Ekron to the sea all that are around Ashdod, with their villages, Joshua 15:47. Ashdod, its dependent cities and villages, Gaza, its dependent cities and villages, to the very Brook of Egypt and the great sea, which is the border. Concerning the cities mentioned here of the Philistine coast, which, although not conquered at the time of Joshua, were also included in the inheritance of the tribe of Judah, see the commentary to Josh 13:3; concerning the Brook of Egypt Josh 15:4.

Joshua 15:48. In the mountains: Shamir, Jattir, and Socoh, Joshua 15:49. Dannah, Kiriath-sannah, otherwise Debir, Joshua 15:50. Anab, Eshtemoa, and Anim, Joshua 15:51. Goshen, Holon, and Giloh: eleven cities with their villages. The middle of the inheritance of the tribe of Judah was occupied by a mountain elevation reaching its greatest height at Hebron and representing, together with bare rocks, many fertile valleys. The cities located in it are enumerated by the writer according to the Hebrew text in five, according to the Greek-Slavonic translation (Josh 15:59) in six groups, in the direction from south to north. The first consists of eleven cities, of which the following are more known by their location. Jattir, which was located, probably, at the site of Attir, as ruins laid out on two hills are called, including some remains of a Christian church, located about 20 kilometers south of Hebron. Socoh, distinct from that named in Josh 15:35, was located 4 hours’ journey to the southeast of Hebron at the site of extensive ruins known as Shuwayqah. Eshtemoh was located at the site of the present village of Semua 3 hours’ journey south of Hebron, in which ancient fortification ruins and other buildings of very ancient construction have been preserved. In the time of Eusebius the name Estema bore a large settlement in Darom, that is, in the southern part of Judea. Anim is indicated at the site of the ruins of Guwayn, to the south of Semua. Giloh, the homeland of the well-known Ahithophel (2 Sam 15:12), is indicated by our national researcher 151 in the settlement of Bet-Djale, which is located west of the road from Jerusalem to Bethlehem, where a Russian school was founded by Archimandrite Antoninus. Others, however, place the city of Giloh considerably farther south, closer to Hebron, in Hurbet Djala. Concerning Kiriath-sannah or Debir see Josh 10:38; concerning Anab see Josh 11:21; concerning Goshen—Josh 10:41.

Joshua 15:52. Arad, Dumah, and Eshan, Joshua 15:53. Janum, Beth-tappuah, and Aphekah, Joshua 15:54. Humtah, Kiriath-arba, otherwise Hebron, and Zior: nine cities with their villages. Of the following 9 cities, located to the north of those previously enumerated, the location is determined by their position of Dumah, named by Eusebius as the largest settlement in Darom, 17 Roman miles from Eleutherpolis; the extensive ruins of this city with the remains of two Christian churches, to the south of Hebron, on the road to Beersheba, still retain the former name of the city (Daumeh); Beth-tappuah, the location of which was the present village of Teffuh, almost 2 hours’ journey to the west of Hebron with the remains of buildings of an earlier city.

Joshua 15:55. Maon, Carmel, Ziph, and Juttah, Joshua 15:56. Jezreel, Jokdeam, and Zanoah, Joshua 15:57. Kain, Gibeah, and Timnah: ten cities with their villages. Of the 10 cities mentioned here, Maon, known from David’s history (1 Sam 23:25), was located to the southeast of Hebron, 4 hours’ journey away; the name of this city is still borne by the hill Main with the ruins of an ancient city. Carmel, known from Saul’s history (1 Sam 15:12) and David’s, was located 3 hours’ journey to the southeast of Hebron, near Maon; its ruins with the remains of several churches retain the ancient name. Ziph was located 1.5 hours’ journey south of Hebron; the high hill of Tell Ziph with ruins, a multitude of cisterns and caves, served as the location of this city, after which the neighboring wilderness was also named (1 Sam 23:15) 152. Juttah—2 hours’ journey south of Hebron; at present a large Muslim settlement of Iata, or Iittah. The location of the other cities in this group has not been determined.

Joshua 15:58. Halhul, Beth-zur, and Gedor, Joshua 15:59. Maarath, Beth-anoth, and Eltekon: six cities with their villages. [Thecoe, Ephratah, otherwise Bethlehem, Phagor, Etam, Colon, Tatami, Sores, Karem, Gallim, Bethir, and Manohoth: eleven cities with their villages.] Of the 6 cities mentioned here, Halhul was located 1.5 hours’ journey to the north of Hebron; at its site are extensive ruins of Jilgul with ancient tombs, among which the tomb of the prophet Jonah (or more accurately—Gad) is especially venerated by local Muslims 153. Beth-zur, which became especially well known in the time of the Maccabees as a strong fortress (1 Macc 14:33), according to Eusebius, was located 20 Roman miles from Jerusalem, on the road to Hebron; its ruins on a high hill, overgrown with bushes, are known by the name of Burj Sur, to the northwest of Halhul. Gedor—1.5 hours’ journey to the northwest of Beth-zur; its ruins on a desolate hill, surrounded on two sides by a deep valley, on the road from Hebron to Bethlehem, bear the name Hurbet-Jedur 154. Beth-anoth is indicated at the site of Weit-Ann with remarkable remains of buildings from Byzantine-Christian times, located 4 hours’ journey to the north of Hebron, near Halhul and Beth-zur. The names of 11 cities that follow in Josh 15:59, constituting the 5th group and located to the north of those previously enumerated, which are placed in brackets, are not read in the present Hebrew text and in the Latin translation of Jerome the Blessed. They are preserved only in manuscripts of the Greek translation of the LXX. The omission here in the present Hebrew text is acknowledged by supporters of the latter and is explained by the fact that the omitted section of the biblical text ends with the same words “vehatzarerem”—“with their villages,” as the preceding section constituting the first half of Josh 15:59; the ancient copyist of the Hebrew text, after copying the first half of the verse ending with the indicated word, inadvertently omitted the second, which ended with the same words, and went straight to copying Josh 15:60. The omission in the Hebrew text is evident from the fact that according to it the very northern part of the inheritance of the tribe of Judah, nearest to Jerusalem, turns out to have no cities in the time of Joshua, while other parts of this inheritance, even the most southern, adjoining the desert, had a significant number of cities entered in the list. Of the 11 cities whose names were preserved by the LXX translation, the following are known by their location: Tekoa, the homeland of the prophet Amos, was located 2 hours’ journey to the southeast of Bethlehem; the ruins preserved at its deserted location, including those of a Christian church, still bear the ancient name Takua. Ephratah, otherwise Bethlehem, called Judean to distinguish it from another Bethlehem in the tribe of Zebulun (Josh 19:15), is located 2 hours’ journey from Jerusalem toward Hebron. It is situated on two hills connected by a low mountain, surrounded by fertile plains and occupied by vineyards, fig trees, almond trees, olive trees and other trees of southern lands, while an hour’s journey to the east of the city the desert begins, in which only small livestock can find meager food. From this fertility of its soil, especially striking in view of the nearby desert, it received its ancient name (Ephratah) and new name (Bethlehem), which have a similar meaning: the first means “fruitful field,” the second means “house of bread.” One of the very smallest cities in the land of Judah (Mic 5:2), Bethlehem became known as the place of the birth of David and famous throughout the Christian world as the place of the incarnate birth of Christ the Savior. The cave of the Nativity of Christ with the ancient magnificent church built over it is located in the northeastern part of the city. Phagor, according to Eusebius, which was near Bethlehem, was located at the site of the present ruins of Phagur, between Bethlehem and Hebron, to the west of the road to the latter. Etam was also located near Bethlehem. In the “Antiquities” of Josephus (Josephus, Antiquities 8:7, 3), the city of Iphthah is described as pleasant for its gardens and springs and at the same time rich, located at two schoinoi (120 stadia, or about 21 kilometers) from Jerusalem. This corresponds to the wadi Ain and Attan, located between Bethlehem and Phagor. Kolon is probably identified with the present village of Kulonia 1.5 hours away from Jerusalem on the road to Ramleh and Jaffa. The location of Sores is recognized as the village of Saris 2 hours’ journey to the west of Jerusalem. Karem at present is the large village of Ain Karim 2 hours’ journey to the west of Jerusalem. Bethir was located, perhaps, at the site of the present village of Battir, situated on a high mountain, in a beautiful area, almost 2 hours’ journey to the west of Bethlehem. The cities of Tatami, Gallim, and Manohoth are unknown by their location.

Joshua 15:60. Kiriath-baal, otherwise Kiriath-jearim, and Aravah: two cities with their villages [and hamlets]. Concerning Kiriath-baal see Josh 9:17. Aravah is unknown by its location.

Joshua 15:61. In the wilderness: Beth-arabah, Middin, and Secacah, Joshua 15:62. Nibshan, the Salt City, and En-gedi: six cities with their villages. By “wilderness” is meant that which is located between the Dead Sea and the mountain elevation of the tribe of Judah. It consists of mountain massifs, slopes, and valleys, mostly devoid of vegetation. In this desert region, which bore separate names (the wildernesses of Tekoa, Ziph, Maon) from cities located near it, the writer indicates 6 cities, of which, besides Beth-arabah (Josh 15:6), the location of only En-gedi is known, which was located at the site of the present Ain Gidi, as an oasis is called on the western shore of the Dead Sea, which still has, thanks to a spring, luxuriant vegetation.

Joshua 15:63. But the Jebusites, the inhabitants of Jerusalem, the sons of Judah could not drive out, and so the Jebusites lived with the sons of Judah in Jerusalem even to this day. Concerning the Jebusites in Jerusalem see the Introduction. * * * Concerning the need to retain the Hebrew name of this wilderness here instead of “Sin,” see the Explanatory Bible, vol. 1, pp. 759–760. In the Vatican, Alexandrian, and Lucianic manuscripts, the words “at the end of Teman” correspond to ἕως Καδης—“even to Kadis”; in Jerome the Blessed they are translated usque ad extremam partem australis plagae—“even to the extreme part of the southern region.” The words “turns to Karka” correspond in the most ancient Greek manuscripts to εκπορεύεται... τὴν κατὰ δυσμὰς Κάδης—“goes forth toward the west of Kadis.” This Greek-Slavonic translation is presented at the end of Josh 15:3 in brackets. Trumbull. Kadesh-Barnea, 1884. Holy Land, 2:50–51. A. A. Olesnitsky. Megalithic Monuments of the Holy Land, 1895, p. 64. Holy Land, 2:12. Ibid., 18. Ibid., 23–34. Ibid., 19–30. Concerning Wadi Hanina see Olesnitsky. Holy Land. 1878. Vol. II. P. 262 and further. According to the Hebrew text “iamma” is used here, as in many other places, in the sense of “to the west,” which is evident here from the 8 boundary points enumerated later, through which the boundary line passed before it reached the sea (end of Josh 15:11). Holy Land, 2:256–260. In the LXX instead of the city of Timnah there is read ἐπὶ λίβα (V) or νοτον (A)—“toward the south,” from which it is evident that Greek translators read “temana” here (Josh 13:4). The inconsistency of this translation is evident from the fact that according to it the designation of the boundary becomes here geographically indefinite, not containing the name of a locality through which it passed. In Jerome the Blessed it is translated instead of “toward the south” in Thamna. In Josh 19:43, where in the Hebrew text “timnata and ekron” are read, “timnata” in the LXX is translated Θαμναθα as the name of a city. Thus these last two words are rendered in the LXX ἀδελφὸς Χαλεβ according to the Vatican and other most ancient manuscripts, which agrees with the Slavonic Bible; in later manuscripts, however, including the Lucianic, instead of this there is read ἀδελφὸς Χαλεβ ὀ νεώτερος—“brother of Caleb the younger,” as it is translated from the Hebrew in Jerome the Blessed (frater Cales junior) and in modern times. In the LXX ἐβόησεν—“cried out.” K. Furrer. Wanderings through Palestine, 1865, p. 276. The land of the south and the dry place you gave to me. Tristram. Bible places, 61. According to the Russian translation there are 37 cities, according to the Slavonic—33. The reason for the difference lies in the fact that some of the names accepted in the Russian translation according to the present Hebrew text as separate names are joined together in the Greek-Slavonic translation as designations of one and the same city. So in Josh 15:23-24 the names: Ithnan, Ziph correspond in the Alexandrian manuscript and Slavonic translation to one compound name Ἰφναξιφ—Ifnaksiph; similarly in Josh 15:25 two names Kerioth, Hezron are translated in Greek by one αἱ πόλεις Ασερων—Slavonic “cities of Aserom.” The name of the city of Heshmon is omitted in the Greek-Slavonic translation, while Bizjothiah, as it is read in the Hebrew text, when read differently, is accepted by Greek translators as a common noun and translated αἱ κῶμαι αὐτῶν—“their villages.” A. Dillmann. It must, however, be noted that in the Alexandrian manuscript the name Edom is completely obscured by ink, which is why in the Cambridge edition there is noted here multa perobscura. Holy Land, 2:73. Holy Land, 2:131. Holy Land, 2:97. Holy Land, 2:96. Here the location of Gedor is indicated at Ain-ed-Dirwe, which in other researchers differs from Hurbet-Jedur.