One day Acsah came to Othniel and urged him to ask her father for a field. When she got off her donkey, Caleb asked her, "What do you desire?" When she arrivedThis phrase marks a significant moment in the narrative, indicating a transition or a pivotal event. The Hebrew root for "arrived" is often associated with coming or entering into a new situation or place. In the context of the ancient Near Eastern culture, a woman's arrival, especially in a familial or tribal setting, could signify the beginning of negotiations or the establishment of new relationships. This moment sets the stage for the interaction that follows, highlighting the importance of timing and presence in biblical narratives. she persuaded Othniel The act of persuasion here is crucial. The Hebrew word used can imply a gentle urging or encouragement, suggesting a respectful and strategic approach. Othniel, who is Caleb's younger brother and later becomes Israel's first judge, is a man of valor and faith. The interaction between the woman and Othniel reflects the dynamics of influence and communication within family structures in ancient Israel. It underscores the role of women in biblical narratives as active participants in God's unfolding plan. to ask her father for a field This request is significant in the context of inheritance and land ownership in ancient Israel. The field represents not just physical land but also security, provision, and a future for the family. The Hebrew culture placed great importance on land as a divine gift and a sign of God's covenant with His people. The act of asking the father, Caleb, for a field indicates a boldness and assertiveness that is commendable, reflecting a deep understanding of familial rights and blessings. As she got off her donkey The action of dismounting from a donkey is symbolic and often associated with humility and respect. In the ancient Near East, donkeys were common modes of transportation, and getting off a donkey could signify a readiness to engage in serious conversation or negotiation. This gesture by the woman demonstrates her respect for her father and the gravity of her request. It also sets the stage for the ensuing dialogue, emphasizing the importance of posture and demeanor in biblical interactions. Caleb asked her, 'What do you want?' Caleb's question is open and inviting, reflecting a willingness to listen and respond to his daughter's needs. The Hebrew culture highly valued the father's role as a provider and protector, and Caleb's inquiry shows his attentiveness and care. This moment highlights the relational dynamics within the family and the importance of communication and understanding. Caleb's readiness to hear his daughter's request is a testament to his character and his commitment to his family's well-being. Persons / Places / Events 1. AchsahThe daughter of Caleb, who is proactive in securing a blessing for her family. Her actions demonstrate wisdom and assertiveness. 2. OthnielAchsah's husband and Caleb's nephew, who later becomes a judge of Israel. He is persuaded by Achsah to ask Caleb for additional land. 3. CalebA leader of Israel and one of the two faithful spies. He is Achsah's father and is known for his faithfulness and courage. 4. The FieldRepresents the inheritance and blessing that Achsah seeks from her father, symbolizing provision and prosperity. 5. The DonkeyA mode of transportation, indicating Achsah's journey and her determination to secure her family's future. Teaching Points Boldness in Requesting BlessingsAchsah's example teaches us to approach God with confidence, asking for His blessings and provisions in our lives. The Role of Family in God's PlanThe interaction between Achsah, Othniel, and Caleb underscores the importance of family unity and support in pursuing God's promises. Wisdom and InitiativeAchsah's actions demonstrate the value of wisdom and initiative in securing a prosperous future, encouraging believers to be proactive in their faith. God's Faithfulness to His PromisesCaleb's willingness to grant Achsah's request reflects God's faithfulness in fulfilling His promises to His people. Bible Study Questions 1. How does Achsah's approach to her father Caleb reflect our relationship with God when we seek His blessings? 2. In what ways can we demonstrate the same boldness and initiative as Achsah in our spiritual lives today? 3. How does the relationship between Achsah, Othniel, and Caleb illustrate the importance of family in pursuing God's promises? 4. What can we learn from Caleb's response to Achsah's request about God's character and His willingness to bless His children? 5. How can we apply the principle of asking, seeking, and knocking (as seen in Matthew 7:7-8) in our daily walk with God? Connections to Other Scriptures Judges 1:14-15This passage parallels Joshua 15:18, providing additional context to Achsah's request and Caleb's response. Proverbs 31:16This verse highlights the wisdom and initiative of a virtuous woman, similar to Achsah's actions in securing land for her family. Matthew 7:7-8These verses encourage believers to ask, seek, and knock, reflecting Achsah's boldness in making her request known. People Achsah, Addar, Ahiman, Anak, Anakites, Arba, Ben, Bohan, Cain, Caleb, Dagon, Debir, Dumah, Eder, Eglon, Ephron, Gad, Gedor, Hezron, Hoglah, Jebusites, Jephunneh, Jezreel, Joshua, Kenaz, Maon, Naamah, Othniel, Pelet, Reuben, Seir, Shamir, Shema, Sheshai, Shual, Talmai, Tappuah, Telem, Timnah, ZurPlaces Achzib, Adadah, Addar, Adullam, Adummim, Ain, Akrabbim, Amam, Anab, Anim, Aphekah, Arab, Ashan, Ashdod, Ashnah, Azekah, Baalah, Bealoth, Beersheba, Beth-anoth, Beth-arabah, Beth-dagan, Beth-hoglah, Beth-pelet, Beth-shemesh, Beth-tappuah, Beth-zur, Biziothiah, Bozkath, Brook of Egypt, Cabbon, Carmel, Chesalon, Chesil, Chitlish, City of Salt, Dannah, Debir, Dilean, Dimonah, Dumah, Eder, Edom, Eglon, Ekron, Eltekon, Eltolad, Enam, En-gannim, Engedi, En-rogel, En-shemesh, Eshan, Eshtaol, Eshtemoh, Ether, Ezem, Gaza, Gederah, Gederoth, Gederothaim, Gedor, Gibeah, Gilgal, Giloh, Great Sea, Hadashah, Halhul, Hazar-gaddah, Hazar-shual, Hazor, Hazor-hadattah, Hebron, Heshmon, Hezron, Holon, Hormah, Humtah, Iim, Iphtah, Ithnan, Jabneel, Jagur, Janim, Jarmuth, Jattir, Jebus, Jerusalem, Jokdeam, Joktheel, Jordan River, Juttah, Kabzeel, Kadesh-barnea, Kain, Keilah, Kerioth-hezron, Kinah, Kiriath-arba, Kiriath-baal, Kiriath-jearim, Kiriath-sannah, Kiriath-sepher, Lachish, Lahmam, Lebaoth, Libnah, Maarath, Madmannah, Makkedah, Maon, Mareshah, Middin, Migdal-gad, Mizpeh, Moladah, Mount Baalah, Mount Ephron, Mount Jearim, Mount Seir, Negeb, Nephtoah, Nezib, Nibshan, Rabbah, Rimmon, Salt Sea, Sansannah, Secacah, Shaaraim, Shamir, Shema, Shikkeron, Shilhim, Socoh, Tappuah, Telem, Timnah, Valley of Achor, Valley of Hinnom, Valley of Rephaim, Zanoah, Zenan, Ziklag, Zin, Zior, Ziph, ZorahTopics Alighted, Ass, Caleb, Donkey, Field, Fore, Got, Idea, Lighted, Lighteth, Mind, Moved, Pass, Persuaded, Persuadeth, Requesting, Sprang, Urged, Wish, Wouldest, WouldstDictionary of Bible Themes Joshua 15:18 4633 donkey Joshua 15:1-63 5235 boundary 7266 tribes of Israel Joshua 15:15-19 4293 water Joshua 15:16-19 5674 daughters Library The Sea of Sodom The bounds of Judea, on both sides, are the sea; the western bound is the Mediterranean,--the eastern, the Dead sea, or the sea of Sodom. This the Jewish writers every where call, which you may not so properly interpret here, "the salt sea," as "the bituminous sea." In which sense word for word, "Sodom's salt," but properly "Sodom's bitumen," doth very frequently occur among them. The use of it was in the holy incense. They mingled 'bitumen,' 'the amber of Jordan,' and [an herb known to few], with … John Lightfoot—From the Talmud and HebraicaTiglath-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 Links Joshua 15:18 NIVJoshua 15:18 NLTJoshua 15:18 ESVJoshua 15:18 NASBJoshua 15:18 KJV
Joshua 15:18 Commentaries
Bible Hub |