Joshua 15:44
Keilah, Achzib, and Mareshah--nine cities, along with their villages.
Keilah
Keilah is a city with historical significance in the biblical narrative. It is mentioned in 1 Samuel 23, where David saves the city from the Philistines. The Hebrew root of Keilah (קְעִילָה) suggests a meaning related to "fortress" or "citadel," indicating its strategic importance. Archaeologically, Keilah is identified with the site of Khirbet Qila, which has remnants of fortifications, aligning with its biblical description as a fortified city. Spiritually, Keilah represents God's providence and protection, as seen in David's deliverance of the city, reminding believers of God's intervention in times of need.

Achzib
Achzib, meaning "deceptive" or "disappointing" in Hebrew (אַכְזִיב), is a city that appears in several biblical contexts. It is mentioned in Micah 1:14 as a place of deception for the kings of Israel. Historically, Achzib was a Canaanite city that was not fully conquered by the Israelites, as noted in Judges 1:31. This incomplete conquest serves as a spiritual lesson on the dangers of partial obedience to God's commands, encouraging believers to fully commit to God's will without compromise.

Mareshah
Mareshah, derived from the Hebrew root (מָרֵשָׁה), meaning "summit" or "head place," was an important city in the Shephelah region. It is mentioned in 2 Chronicles 11:8 as one of the cities fortified by Rehoboam. Archaeological excavations at Tel Maresha have uncovered significant remains, including fortifications and artifacts, confirming its historical importance. Spiritually, Mareshah symbolizes strength and leadership, reminding believers of the importance of building a strong foundation in faith and community.

Nine cities, along with their villages
The mention of "nine cities, along with their villages" highlights the comprehensive nature of the land allotment to the tribe of Judah. The number nine, often associated with completeness in biblical numerology, signifies the fullness of God's promise to His people. Each city and its surrounding villages represent the inheritance and responsibility given to the tribe, encouraging believers to recognize and steward the blessings and responsibilities God entrusts to them. This phrase also underscores the communal aspect of God's provision, as the cities and villages together form a network of support and fellowship for the people of Judah.

Persons / Places / Events
1. Keilah
A city in the lowlands of Judah, known for its agricultural significance. It is mentioned in other parts of the Bible as a place where David saved the inhabitants from the Philistines.

2. Achzib
A town in the territory of Judah, later associated with the tribe of Asher. It is sometimes referred to as a place of deception or disappointment in prophetic literature.

3. Mareshah
An ancient city in Judah, significant in biblical history as a site of battles and strategic importance. It is also mentioned in the context of the reign of King Rehoboam.

4. Nine Cities
The verse lists three specific cities but refers to a total of nine cities, indicating a broader region within the territory of Judah.

5. Villages
The mention of villages indicates the surrounding smaller settlements that were part of the larger city-states, highlighting the communal and agricultural lifestyle of the time.
Teaching Points
God's Sovereignty in Land Allocation
The division of land among the tribes of Israel, including the cities and villages, reflects God's sovereign plan and provision for His people. Believers can trust in God's perfect allocation of resources and opportunities in their lives.

Historical and Spiritual Significance
Understanding the historical context of these cities helps believers appreciate the depth of biblical accounts and their spiritual implications. It encourages a deeper study of Scripture to uncover God's unfolding plan through history.

Community and Stewardship
The mention of cities and their villages highlights the importance of community and stewardship. Believers are called to care for their communities and use their resources wisely for God's glory.

Lessons from Biblical Geography
The geographical references in Scripture often carry spiritual lessons. Studying these places can reveal insights into God's character and His dealings with His people.
Bible Study Questions
1. How does the allocation of land to the tribe of Judah in Joshua 15 reflect God's promises to His people, and how can this encourage us in our personal walk with God?

2. In what ways does the account of David's interaction with Keilah in 1 Samuel 23 demonstrate God's guidance and protection, and how can we apply this to our own challenges?

3. What lessons can we learn from the prophetic mention of Achzib in Micah 1:14 about the consequences of deception and unfaithfulness?

4. How does the strategic importance of Mareshah in 2 Chronicles 11:8 illustrate the need for spiritual fortification in our lives?

5. Reflect on the concept of community and stewardship as seen in the mention of cities and villages. How can we apply these principles in our local church and community involvement?
Connections to Other Scriptures
1 Samuel 23
This chapter describes David's rescue of Keilah from the Philistines, demonstrating God's deliverance and David's leadership.

Micah 1:14
Achzib is mentioned as a place of deception, illustrating the prophetic use of geographical locations to convey spiritual truths.

2 Chronicles 11:8
Mareshah is listed among the fortified cities of Judah, showing its strategic importance during the reign of Rehoboam.
The Upper and Nether Springs
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, Zur
Places
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, Zorah
Topics
Achzib, Aczib, Cities, Hamlets, Keilah, Kei'lah, Mareshah, Mare'shah, Nine, Places, Towns, Unwalled, Villages
Dictionary of Bible Themes
Joshua 15:1-63

     5235   boundary
     7266   tribes of Israel

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 Hebraica

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

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

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

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

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

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

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

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

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

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

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

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

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

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