1. And these are the countries which the children of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them.
1. Haec sunt quae in haereditatem acceperunt filii Israel in terra Chanaan, quae illis tradiderunt in haereditatem Eleazar sacerdos, et Josue filius Nun, et capita tribuum filiorum Israel.
2. By lot was their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half tribe.
2. Per sortem haereditatis eorum, sicut praeceperat Jehova per manum Mosis, ut daret novem tribubus, et dimidiae tribui.
3. For Moses had given the inheritance of two tribes and an half tribe on the other side Jordan: but unto the Levites he gave none inheritance among them.
3. Dederat enim Moses duabustribubus, et dimidiae tribui citra Jordanem: Levitis autem non dederat haereditatem in medio eorum.
4. For the children of Joseph were two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell in, with their suburbs for their cattle and for their substance.
4. Fuerunt enim filii Joseph duae tribus Manasse et Ephraim: ideo non dederunt partem Levitis in terra praeter urbes ad habitandum, et suburbana earum pro armentis et gregibus ipsorum.
5. As the LORD commanded Moses, so the children of Israel did, and they divided the land.
5. Quemadmodum praeceperat Moses sic fecerunt filii Israel, et diviserunt terram.
6. Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the LORD said unto Moses the man of God concerning me and thee in Kadeshbarnea.
6. Accesserunt autem filii Juda ad Josuam in Gilgal, dixitque ad eum Caleb filius Jephune Kenisaeus, Tu nosti verbum quod loquutus est Jehova ad Mosen virum Dei de me, et de te, in Cades-barnea:
7. Forty years old was I when Moses the servant of the LORD sent me from Kadeshbarnea to espy out the land; and I brought him word again as it was in mine heart.
7. Quadragenarius eram quando misit me Moses servus Jehovae de Cades-barnea ad explorandam terram, et retuli ei rem sicuti erat in corde meo.
8. Nevertheless my brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God.
8. Et quum fratres mei qui descenderant mecum dissolverent cor populi, ego perseveranter sequutus sum Jehovam Deum meum.
9. And Moses swear on that day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance, and thy children's for ever, because thou has wholly followed the LORD my God.
9. Et juravit Moses illo die, dicendo, Si non terra quam calcavit pes tuus, tua erit in haereditatem et filiis tuis in aeternum, quia perseveranter sequutus es Jehovam Deum meum.
10. And now, behold, the LORD has kept me alive, as he said, these forty and five years, even since the LORD spoke this word unto Moses, while the children of Israel wandered in the wilderness: and now, lo, I am this day fourscore and five years old.
10. Nunc autem Jehova concessit mihi vitam sicuti dixerat. Jam quadraginta quinque anni sunt, ex quo tempore pronunciavit Jehova hanc rem Mosi, ex quo ambulavit Israel per desertum: et nunc quidem hodie sum quinque et octoginta annorum.
11. As yet I am as strong this day as I was in the day that Moses sent me: as my strength was then, even so is my strength now, for war, both to go out, and to come in.
11. Et adhuc sum hodie vegetus ut eo die, quo misit me Moses: quantus erat tunc vigor meus, tantus, hodie est vigor meus ad praelium, et ad exeundum, et ad ingrediendum:
12. Now therefore give me this mountain, whereof the LORD spoke in that day; for thou heardest in that day how the Anakims were there, and that the cities were great and fenced: if so be the LORD will be with me, then I shall be able to drive them out, as the LORD said.
12. Nunc ergo da mihi montem istum, ut loquutus est Jehova eo die. Tu enim audivisit eo die quod Anakim sint ibi, et urbes magnae et munitae: forte Jehova erit mecum, et expellam eos quemadmodum dixit Jehova.
13. And Joshua blessed him, and gave unto Caleb the son of Jephunneh Hebron for an inheritance.
13. Et benedixit ei Josue, deditque Hebron ipsi Caleb filio Jephune in haereditatem.
14. Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenezite unto this day, because that he wholly followed the LORD God of Israel.
14. Idcirco fuit Hebron ipsuis Caleb filii Jephune Kenisaei, in haereditatem, usque ad diem hunc, eo quod perseveranter sequutus est Jehovam Deum Israel.
15. And the name of Hebron before was Kirjatharba; which Arba was a great man among the Anakims. And the land had rest from war.
15. Nomen autem Hebron antea fuit Ciriath-arba, qui Arba homo magnus inter Anakim fuit: et terra quievit a bello.
1. And these are the countries, etc He now proceeds to the land of Canaan, from which nine tribes and a half were to obtain their lots. And he will immediately break off the thread of the narrative, as we shall see. Yet the transition is seasonably made from that region whose situation was different, to let the reader know that the discourse was to be concerning the land of Canaan, which was to be divided by lot. We have said that Joshua and Eleazar not only divided what the Israelites had already acquired, but trusting in the promise of God, confidently included whatever he had promised to his people, just as if they had been in actual possession of it. We shall see, indeed, that the division was not all at once made complete, but when the first lot turned up in favor of Judah, the turns of the others were left in hope.
Here a difficult question arises. How can it be said that the distribution of the land was made by Joshua, Eleazar, and the princes, if lots were cast? For the lot is not regulated by the opinion or the will or the authority of man. Should any one answer, that they took charge and prevented any fraud from being committed, the difficulty is not removed, nay, this evasion will be refuted from the context. It is to be known, therefore, that they were not selected simply to divide the land by lot, but also afterwards to enlarge or restrict the boundaries of the tribes by giving to each its due proportion. That this business could not be accomplished by a naked lot is very apparent. For while, according to human ideas, nothing is more fortuitous than the result of a lot, it was not known whether God might choose to place the half tribe of Manasseh where the tribe of Judah obtained its settlement, or whether Zebulun might not occupy the place of Ephraim. Therefore they were not at liberty at the outset to proceed farther than to divide the land into ten districts or provinces. In this way, however, the space belonging to each would remain indefinite. For had an option been given to each, some would have chosen to fix themselves in the center, others would have preferred a quiet locality, while others would have been guided in their choice by the fertility of the soil, or the climate and beauty of the scenery. But the lot placed the tribe of Judah, as it were, at the head, while it sent that of Zebulun away to the seashore, placed the tribe of Benjamin adjacent to that of Judah, and removed that of Ephraim to a greater distance. In short, the effect of the lot was that ten divisions fell out from Egypt towards Syria, and from the north quarter to the Mediterranean Sea, making some neighbors to the Egyptians, and giving to others maritime positions, to others hilly districts, to others intervening valleys.
This being understood, the office remaining for the rulers of the people was to trace out the boundaries on all sides in accordance with the rules of equity. It remained, therefore, for them to calculate how many thousand souls there were in every tribe, and to assign more or less space to each, according to the greatness or the smallness of their numbers. For in conformity to the divine command, a due proportion was to be observed, and a larger or narrower district was to be assigned, according as the census which was taken had ascertained the numbers to be. (Numbers 26) To the judgment of the princes was it in like manner left to shape the territories, regulating the length and breadth as circumstances might require. It is necessary also to bear in mind what is said in Numbers 26, that the ten who are here called heads of families were appointed to execute this office, not by the suffrages of men, but by the voice of God. Thus each tribe had its own overseers to prevent either fraud or violence from being committed. Then it would have been impious to have any suspicion of those who had been nominated by God. Such is the manner in which Joshua may be said to have distributed the land, though it was portioned out by lot.
4. They gave no part unto the Levites, etc It is here repeated for the third time with regard to the Levites, that they were not included in the number, so as to have the portion of a tribe assigned to them; but it is mentioned for a different purpose, for it is immediately after added, that the sons of Joseph were divided into two tribes, and were thus privileged to obtain a double portion. Thus had Jacob prophesied, (Genesis 49) or rather, like an arbiter appointed by God, he had in this matter preferred the sons of Joseph to the others. God therefore assumed the Levites to himself as a peculiar inheritance, and in their stead substituted one of the two families of Joseph.
6. Then the children of Judah came, etc Here the account which had been begun as to the partition of the land is broken off to make way for the insertion of a narrative, namely, that Caleb requested Mount Hebron to be given to him as he had been promised by Moses. This happened a long time before the people had ceased from making war, and it became necessary to cast lots. It is stated to be the fifth year since their entrance into the land, and he does not ask for a locality to be given up to him which was already subdued and cleared of the enemy, but in the midst of the noise and heat of warfare, he asks to be permitted to acquire it by routing and slaying its giants. He only seeks to provide, that when his valor has subdued the giants, he is not to be defrauded of the reward of his labor. The method of so providing, is to prevent its being included in the common lot of a tribe. Accordingly, he does not put forth the claim by himself alone, but the members of his tribe, the sons of Judah also concur with him, because the effect of conferring this extraordinary benefit on one family was so far to make an addition to all. Hence though Caleb alone speaks, all the tribe whose interest it was that his request should be granted were present.
I am not clear why the surname of Kenite was given to Caleb. He is so called also in Numbers 32. I am not unaware of the conjecture of some expositors, that he was so surnamed from Kenas, because either he himself or some one of his ancestors dwelt among the Kenites. But I see no solid foundation for this. What if he gained this title by some illustrious deed, just as victors sometimes assume a surname from the nations they have subdued? As the promise had not been inserted into any public record, and Joshua was the only witness now surviving, he makes his application to him. And it is probable that when the ten spies made mention of the names of the Anakim, with the view of terrifying the people, Caleb, to refute their dishonesty, answered with truth, that when he beheld them on Mount Hebron, they were so far from being terrible, that he would attack them at his own hand, provided that on their expulsion he should succeed to their lands; and that on these conditions Moses ceded to him a habitation in that locality which he should have acquired by his own prowess.
7. Forty years old was I, etc He seems to talk of his own virtue in rather loftier terms than becomes a pious and modest man. But let us remember that, seeing the thing was in itself invidious and liable to many objections, it stood in need of special commendation as a means of suppressing envy. He therefore mentions that he had acted in good faith in bringing back an account of what he had learned concerning the land. For the expression, |As it was in my heart,| evidently denotes sincerity, the heart being thus opposed to deceitful words. It is a ridiculous fiction to imagine that he had said it in his heart, because from fear of being killed by his companions he had not ventured to mention anything of the kind by the way. Nothing more is meant than simply this, that he acted honestly according to the command given him, without gloss or dissimulation. He enlarges on the merit of his integrity, because though he was opposed by all his colleagues, with the exception of Joshua, he did not yield to their malice, nor was dispirited by their iniquitous conspiracy, but steadfastly pursued his purpose. The words taken in their most literal sense are, I filled or fulfilled to go after thy God; but the obvious meaning is, that he was not seduced from a faithful discharge of his duty by the wicked machination of ten men, however difficult it was to resist them, because he followed God with inflexible perseverance, feeling perfectly assured that God was the author of the expedition, from which those perfidious men were endeavoring to draw off the people.
Let us learn from this passage, first, that unless the last part corresponds to the first, good beginnings vanish away; secondly, that constancy is deserving of praise only when we follow God.
9. And Moses swear on that day, etc Here, then, is one fruit of the embassy honestly and faithfully performed -- to gain possession of an inheritance of which the whole people is deprived. For although long life is justly accounted one of the mercies of God, the end proposed by it is here added, viz., that Caleb may obtain the inheritance which is denied to others. This was no ordinary privilege. He next extols the faithfulness of God in having prolonged his life, and not only so, but supplied vigor and strength, so that though he was now above eighty years of age, he was not a whit feebler than when in the flower of his youth. Others, too, had a green old age, but they were few in number, and then in their case there was not added to the even tenor of their days a manly vigor, remaining wholly unimpaired up to their eighty-fifth year. For he lays claim not only to the skill and valor of a leader, but also to the physical strength of a soldier.
He next adds the other offices and actions of his life. For to go out and in is equivalent in Hebrew to the observance and execution of all parts of our duty. And this Caleb confirms by fact, when he demands it as his task to assail and expel the giants. He is not, however, elated by stolid pride to a confident assurance of victory, but hopes for a prosperous event from the assistance of God. There seems, indeed, to be an incongruous expression of doubt in the word Perhaps, as if he were begirding himself fortuitously for the fight. Those expositors who think that he is distrusting himself from a feeling of modesty and considering his own weakness, say something to the point, but do not say the whole. They certainly omit what is of principal import, viz., that this Perhaps refers to the common feelings which men would entertain on taking a view of the actual state of matters.
The first thing necessary is duly to consider what his design is. Had he asked the gift of a mountain, which he could have seized without any great exertion, it would have been more difficult to obtain it. But now when the difficulty of the task is plainly set forth, he gains the favor of Joshua and the princes, because in assenting to his prayer, they grant him nothing but the certainty of an arduous, doubtful, and perilous contest. Knowing, then, that the children of Israel trembled and were in terror at the very name of the giants, he speaks according to their opinion as of a matter attended with doubt and uncertainty. As regards himself, the words clearly demonstrate how far he was from viewing that which had been said to him with a dubious or vacillating mind. I shall drive them out, he says, as the Lord has declared. Shall we say that when he utters the declaration of God, he is in doubt whether or not God will do what he promised? It is quite plain that he only reminded them how dangerous the business was, in order that he might the more easily obtain their assent. Although it is not uncommon in Hebrew to employ this term to denote difficulty merely, without meaning to imply that the mind is agitated by distrust or disquietude. How very difficult it was to drive out the giants from that fastness, may be inferred from the fact that the death of Joshua took place before Caleb ventured to attack them.
13. And Joshua blessed him, etc He prayed thus earnestly to show the delight he felt. For it was expedient by way of example to extol his valor, by which others might be incited to surmount all their fears. For it was just as if he had gained an eminence from which he could look down upon the giants. The blessing of Caleb, therefore, includes in it praise which may have the effect of an exhortation to the people. In the end of the chapter it is said, that the name of Hebron was Ciriath-Arba, (Kirjath-Arba.) Here it is to be observed, that it is not the mountain itself that is meant, but the principal city, of which there is frequent mention in Scripture. It is said to have received the surname from a giant famous for his stature. And this refutes the imagination of those expositors who insist that it was so called from having been the burial-place of four patriarchs -- Adam, Abraham, Isaac, and Jacob.
It is plain that Caleb, in making the request, had not been looking to present ease or private advantage, since he does not aspire to the place that had been given him till many years after. Wherefore it was no less the interest of the whole people than of one private family, that that which as yet depended on the incomprehensible grace of God, and was treasured up merely in hope, should be bestowed as a special favor. A grant which could not take effect without a wonderful manifestation of divine agency could scarcely be invidious.
A question, however, arises. Since Hebron not only became the portion of the Levites, but was one of the cities of refuge, how could the grant stand good? If we say that Caleb was contented with other towns, and resigned his right to the Levites, it is obvious that the difficulty is not solved, because Caleb is distinctly appointed owner of that city. But if we reflect that the right of dwelling in the cities was all that was granted to the Levites, there will be no inconsistency. Meanwhile, no small praise is due to the moderation of Caleb, who, in a locality made his own by extraordinary privilege, did not refuse an hospitable reception to the Levites.