After the death of Joshua
The death of Joshua marks a significant transition in Israel's history. Joshua, the successor of Moses, led the Israelites into the Promised Land and oversaw the initial conquests. His leadership was pivotal in uniting the tribes and establishing them in Canaan. With his passing, the Israelites faced a leadership vacuum, highlighting the need for continued reliance on God. This period is characterized by a lack of centralized leadership, setting the stage for the cyclical pattern of sin, oppression, repentance, and deliverance seen throughout the Book of Judges.

the Israelites inquired of the LORD
This phrase indicates the Israelites' dependence on divine guidance, a practice rooted in their covenant relationship with God. Inquiring of the LORD often involved consulting the Urim and Thummim, sacred lots used by the high priest to discern God's will (Exodus 28:30). This act of seeking God's direction underscores the importance of divine guidance in decision-making and reflects a moment of faithfulness before the recurring apostasy in Judges.

“Who will be the first to go up and fight for us against the Canaanites?”
The Canaanites were the inhabitants of the land promised to the Israelites, representing both a physical and spiritual challenge. The question reflects the ongoing struggle to fully possess the land, as commanded by God (Deuteronomy 7:1-2). This inquiry also foreshadows the tribal conflicts and the need for unity among the Israelites. The request for a leader to initiate the battle can be seen as a type of Christ, who leads His people in spiritual warfare. The struggle against the Canaanites symbolizes the Christian's battle against sin and the forces of evil, with victory assured through faith and obedience to God.

Judah shall go up,
This phrase indicates God's choice of the tribe of Judah to lead the conquest of the land. Judah, being the largest and most powerful tribe, was often seen as a leader among the tribes of Israel. This aligns with Jacob's blessing in Genesis 49:8-10, where Judah is prophesied to be a leader and ruler. The choice of Judah also foreshadows the eventual rise of King David and the lineage of Jesus Christ, who is referred to as the "Lion of the tribe of Judah" in Revelation 5:5.

answered the LORD.
The phrase emphasizes that the directive comes directly from God, highlighting divine authority and guidance. Throughout the Old Testament, God communicates His will to the Israelites, often through leaders or prophets. This divine communication underscores the covenant relationship between God and His people, where God provides direction and expects obedience.

Indeed, I have delivered the land
This statement reflects God's sovereignty and His role in the fulfillment of His promises to the patriarchs, particularly the promise of land to Abraham in Genesis 12:7. The use of the past tense "have delivered" indicates the certainty of God's promise, even before the physical conquest occurs. It reassures the Israelites of God's faithfulness and power.

into their hands.
The phrase signifies the transfer of control and possession of the land to the Israelites. It implies victory and success in their endeavors, contingent upon their obedience to God's commands. This concept of divine assistance in battle is a recurring theme in the Old Testament, as seen in the battles led by Joshua. It also serves as a reminder of the spiritual battles believers face, where victory is assured through faith and reliance on God.

Then the men of Judah said to their brothers the Simeonites
The tribe of Judah, one of the largest and most prominent tribes of Israel, takes the initiative in this passage. Judah's leadership role is consistent with Jacob's blessing in Genesis 49:8-10, where Judah is prophesied to be a leader among his brothers. The mention of the Simeonites as "brothers" highlights the close relationship between these two tribes, as Simeon's territory was within the boundaries of Judah (Joshua 19:1-9). This alliance reflects the unity and cooperation needed among the tribes to conquer the Promised Land.

“Come up with us to our allotted territory,
The "allotted territory" refers to the land apportioned to the tribe of Judah as described in Joshua 15. This land was part of the inheritance promised to the descendants of Abraham, Isaac, and Jacob. The call to "come up" indicates a movement from lower to higher ground, as much of Judah's territory was in the hill country. This phrase underscores the importance of divine allotment and the fulfillment of God's promises to Israel.

and let us fight against the Canaanites.
The Canaanites were the original inhabitants of the land, known for their idolatrous practices and opposition to Israel. The command to fight against them was part of God's directive to Israel to possess the land and eliminate pagan influences (Deuteronomy 7:1-2). This battle is not just a physical conquest but also a spiritual one, as it involves the removal of idolatry and the establishment of a society based on God's laws.

And we likewise will go with you to your territory.”
This mutual agreement reflects the principle of cooperation and support among the tribes of Israel. The Simeonites' territory, though within Judah's borders, required their active participation in its conquest. This phrase illustrates the biblical principle of bearing one another's burdens (Galatians 6:2) and working together for a common goal, which is a recurring theme in the New Testament church.

So the Simeonites went with them.
The response of the Simeonites demonstrates obedience and unity. Their willingness to join Judah in battle signifies trust and solidarity. This cooperation is a model for collective action in achieving God's purposes. The successful partnership between Judah and Simeon foreshadows the unity that is essential for the body of Christ, as seen in passages like 1 Corinthians 12:12-27, where the church is described as one body with many parts working together.

When Judah attacked
The tribe of Judah, one of the twelve tribes of Israel, was often seen as a leading tribe, both in terms of military prowess and spiritual leadership. This attack follows the death of Joshua, during a time when the Israelites were tasked with taking possession of the Promised Land. Judah's leadership in this attack is significant, as it foreshadows the eventual rise of the Davidic line, from which Jesus Christ would come. The act of attacking also reflects the ongoing struggle between the Israelites and the inhabitants of Canaan, a struggle that was both physical and spiritual.

the LORD delivered the Canaanites and Perizzites into their hands
This phrase emphasizes the divine intervention and sovereignty of God in the battles of Israel. The Canaanites and Perizzites were among the various groups inhabiting the land of Canaan, and their defeat was crucial for the Israelites to establish themselves in the land. The deliverance by the LORD highlights the fulfillment of God's promises to Abraham, Isaac, and Jacob regarding the land. It also serves as a reminder of the covenant relationship between God and Israel, where obedience to God results in His favor and victory.

and they struck down ten thousand men at Bezek
Bezek is identified as a location where this significant battle took place. The striking down of ten thousand men indicates a decisive victory, showcasing the might and effectiveness of Judah's forces under divine guidance. This victory at Bezek is a testament to the power of God working through His chosen people. The number ten thousand, often used in scripture to denote a large, complete number, underscores the totality of the victory. This event can be seen as a type of Christ's ultimate victory over sin and death, where He conquers the spiritual enemies of His people.

And there they found Adoni-bezek
Adoni-bezek was a Canaanite king whose name means "lord of Bezek." Bezek is a location in the territory of Judah, though its exact location is uncertain. The name suggests a position of authority and power, indicating that he was a significant ruler among the Canaanites. This encounter highlights the Israelites' mission to conquer the land as commanded by God, fulfilling the promise given to Abraham (Genesis 15:18-21). The presence of Adoni-bezek also underscores the ongoing struggle between the Israelites and the Canaanite inhabitants, who were known for their idolatry and opposition to God's people.

and fought against him
The Israelites' engagement in battle with Adoni-bezek is part of the broader conquest narrative in the Book of Judges. This period is marked by cycles of disobedience, oppression, repentance, and deliverance. The Israelites were commanded to drive out the inhabitants of the land (Deuteronomy 7:1-2), and this battle is a direct action towards fulfilling that command. The fight against Adoni-bezek symbolizes the spiritual warfare that believers face, as they are called to stand against sin and the forces of evil (Ephesians 6:12).

striking down the Canaanites and Perizzites
The Canaanites and Perizzites were among the various groups inhabiting the Promised Land. The Canaanites were known for their advanced cities and pagan practices, which were abominable to God (Leviticus 18:24-25). The Perizzites were a rural people, often living in unfortified villages. The defeat of these groups by the Israelites is a fulfillment of God's promise to give the land to the descendants of Abraham, Isaac, and Jacob. It also serves as a type of Christ's ultimate victory over sin and death, as He conquers the spiritual enemies of His people (1 Corinthians 15:57). The destruction of these nations is a reminder of God's judgment against sin and His faithfulness to His covenant promises.

As Adoni-bezek fled
Adoni-bezek was a Canaanite king, and his name means "lord of Bezek." Bezek was a city in the territory of Judah, indicating the Israelites' campaign to conquer the land promised to them. The act of fleeing suggests a battle or confrontation, typical of the period of the Judges when Israel was in the process of taking possession of Canaan. This reflects the ongoing struggle between the Israelites and the Canaanite inhabitants, fulfilling God's command to drive out the inhabitants of the land (Deuteronomy 7:1-2).

they pursued him
The Israelites' pursuit of Adoni-bezek demonstrates their commitment to God's command to conquer the land. This pursuit is indicative of the military campaigns led by the tribes of Israel during the conquest period. It also reflects the broader theme of divine justice and retribution, as the Israelites act as instruments of God's judgment against the Canaanite kings who opposed them.

seized him
The capture of Adoni-bezek signifies a victory for the Israelites and the fulfillment of God's promise to give them the land. This act of seizing a king is symbolic of the transfer of power and the establishment of Israelite dominance in the region. It also serves as a reminder of God's sovereignty and the fulfillment of His promises to the patriarchs regarding the land of Canaan.

and cut off his thumbs and big toes
This act of mutilation was a common practice in ancient warfare to incapacitate a captured enemy, rendering them unable to wield a weapon or run effectively. It was a form of humiliation and a demonstration of complete victory over an adversary. Adoni-bezek himself acknowledges this practice in the following verse, indicating that he had done the same to seventy kings. This reflects the principle of "measure for measure" justice found throughout Scripture (e.g., Matthew 7:2). The act also serves as a reminder of the consequences of sin and rebellion against God, as the Canaanite kings faced judgment for their opposition to God's people.

Then Adoni-bezek said,
Adoni-bezek was a Canaanite king, and his name means "lord of Bezek." Bezek was a city in the territory of Judah. The mention of Adoni-bezek highlights the ongoing conflict between the Israelites and the Canaanite inhabitants of the land. This statement marks a moment of realization and confession from a pagan king, acknowledging the justice of God.

“Seventy kings with their thumbs and big toes cut off
The mutilation of the thumbs and big toes was a common practice in ancient warfare to incapacitate enemies, rendering them unable to wield weapons or run effectively. This act of humiliation and subjugation was a demonstration of power and control. The number seventy may symbolize completeness or totality, indicating the extent of Adoni-bezek's conquests and cruelty.

have gathered the scraps under my table.
This imagery of defeated kings scavenging for scraps under a table signifies utter humiliation and subservience. In ancient Near Eastern culture, eating under a table was a sign of disgrace. This phrase underscores the reversal of fortune that Adoni-bezek experiences, as he himself becomes subject to the same fate he imposed on others.

As I have done to them, so God has repaid me.”
Adoni-bezek acknowledges a divine retribution, recognizing that his own actions have brought about his downfall. This reflects the biblical principle of sowing and reaping, as seen in Galatians 6:7, where it states that a man reaps what he sows. It also echoes the concept of divine justice found throughout Scripture, where God repays individuals according to their deeds.

And they brought him to Jerusalem,
Jerusalem, at this time, was not yet the capital of Israel but was a significant city in the region. The Israelites' control over Jerusalem was not fully established until later under King David. Bringing Adoni-bezek to Jerusalem signifies the Israelites' growing influence and foreshadows the city's future importance in Israel's history.

where he died.
The death of Adoni-bezek in Jerusalem marks the end of his reign and serves as a testament to the fulfillment of divine justice. His demise in a city that would become central to God's plan for His people highlights the transition from Canaanite rule to Israelite dominance. This event prefigures the ultimate victory of God's kingdom over earthly powers, pointing to the future reign of Christ.

Then the men of Judah fought against Jerusalem
The tribe of Judah, one of the twelve tribes of Israel, was tasked with leading the conquest of the Promised Land. Jerusalem, at this time, was a Jebusite city, not yet the central city of Israel. This battle signifies the beginning of Judah's efforts to establish dominance in the region. The mention of Judah highlights the tribe's prominence, as it is from Judah that King David and ultimately Jesus Christ would come, fulfilling the prophecy of the scepter not departing from Judah (Genesis 49:10).

and captured it.
The capture of Jerusalem by Judah indicates a temporary victory, as the city would later be recaptured by the Jebusites until King David's reign (2 Samuel 5:6-7). This reflects the ongoing struggle for control in the region and the incomplete nature of the conquest during the period of the Judges. The capture also foreshadows Jerusalem's future significance as the political and spiritual center of Israel.

They put the city to the sword
This phrase indicates a complete military victory, involving the destruction of the inhabitants. Such actions were common in ancient warfare and were often seen as a means of purifying the land from pagan influences, in accordance with God's commands to Israel (Deuteronomy 7:1-2). This act of putting the city to the sword underscores the severity of the conquest and the fulfillment of divine judgment against the Canaanite peoples.

and set it on fire.
Burning the city was a symbolic act of total destruction, ensuring that it could not be easily reoccupied or used as a stronghold against Israel. Fire often represents judgment and purification in the Bible, and here it signifies the removal of idolatrous practices associated with the Jebusites. This destruction prefigures the ultimate purification and renewal that will come through Christ, who will establish a new Jerusalem (Revelation 21:1-2).

Afterward, the men of Judah marched down
This phrase indicates a continuation of the conquest narrative following the death of Joshua. The tribe of Judah takes initiative, reflecting its leadership role among the tribes of Israel. The term "marched down" suggests a strategic military movement, emphasizing the proactive approach of Judah in claiming their inheritance. This aligns with the blessing of Jacob in Genesis 49:8-10, where Judah is prophesied to be a leader among his brothers.

to fight against the Canaanites
The Canaanites were the original inhabitants of the land, known for their idolatrous practices and opposition to Israel. The command to fight them was part of God's directive to Israel to possess the land He had promised to their ancestors (Deuteronomy 7:1-2). This battle represents the ongoing struggle between the people of God and the forces of paganism and sin.

living in the hill country
The hill country refers to the central mountainous region of Canaan, which includes areas like Hebron. This region was significant for its strategic and fertile land. The hill country was also the location of many significant biblical events, such as Abraham's sojourn and David's early reign. The conquest of this area was crucial for establishing a stronghold in the land.

in the Negev
The Negev is a desert region in the southern part of Israel. It was less fertile but strategically important for controlling trade routes and access to Egypt. The inclusion of the Negev in the conquest highlights the comprehensive nature of Judah's campaign, ensuring control over diverse geographical areas.

and in the foothills
The foothills, or Shephelah, are the lowland regions between the hill country and the coastal plains. This area was agriculturally rich and often contested due to its proximity to Philistine territories. The conquest of the foothills was essential for securing the western borders of Judah's territory. This region later becomes significant in the narratives of Samson and David, illustrating its ongoing strategic importance.

Judah also marched against the Canaanites
The tribe of Judah, one of the twelve tribes of Israel, is often depicted as a leading tribe in the conquest of Canaan. This phrase highlights their proactive role in fulfilling God's command to take possession of the Promised Land. The Canaanites were the indigenous people of the region, known for their idolatrous practices, which were in direct opposition to the worship of Yahweh. This march signifies the continuation of the conquest that began under Joshua, emphasizing the need for obedience to God's commands.

who were living in Hebron
Hebron is one of the oldest cities in the world, with significant biblical history. It was previously the home of Abraham, who purchased the Cave of Machpelah there as a burial site for his wife Sarah (Genesis 23). Hebron's strategic location in the hill country of Judah made it a key city in the conquest. The city's association with the patriarchs added spiritual significance to its capture, symbolizing the fulfillment of God's promises to Abraham.

(formerly known as Kiriath-arba)
Kiriath-arba means "City of Arba," named after Arba, who was considered the greatest man among the Anakim, a race of giants (Joshua 14:15). The renaming of the city to Hebron reflects the transition from Canaanite to Israelite control and the establishment of a new identity under God's covenant people. This change signifies the transformation and redemption of the land from paganism to a place of worship for Yahweh.

and they struck down Sheshai, Ahiman, and Talmai
These three individuals are identified as descendants of Anak, the Anakim, known for their formidable size and strength (Numbers 13:33). Their defeat by the tribe of Judah demonstrates God's power and faithfulness in overcoming seemingly insurmountable obstacles. This victory serves as a reminder of God's promise to give the land to the Israelites and foreshadows the ultimate triumph of God's people over evil. The conquest of these giants can also be seen as a type of Christ's victory over sin and death, as He conquers the spiritual giants that stand against humanity.

From there they marched against the inhabitants of Debir
This phrase indicates a continuation of military campaigns by the Israelites as they seek to take possession of the Promised Land. The "they" refers to the tribe of Judah, who were tasked with leading the conquest of the southern territories. The act of marching against Debir signifies a strategic military action, reflecting the ongoing fulfillment of God's promise to give the land of Canaan to the descendants of Abraham, Isaac, and Jacob. Debir was a significant Canaanite city, and its conquest was crucial for establishing Israelite control in the region. This action is part of the broader narrative of the Israelites' struggle to fully possess the land, as commanded by God in the book of Joshua.

(formerly known as Kiriath-sepher)
Kiriath-sepher, meaning "City of Books" or "City of Scribes," suggests that this location may have been a center of learning or record-keeping in Canaanite culture. The renaming of cities by the Israelites often signified a change in ownership and a new beginning under God's covenant. The mention of the city's former name highlights the transition from Canaanite to Israelite control, symbolizing the broader theme of transformation and redemption found throughout the Bible. This renaming can also be seen as a type of Christ, who transforms and redeems those who come to Him. The conquest of Debir is also mentioned in Joshua 15:15, showing the consistency of the biblical narrative and the importance of this city in the conquest of Canaan.

And Caleb said,
Caleb, a prominent figure in the Israelite community, was one of the two faithful spies (along with Joshua) who trusted in God's promise to give the Israelites the land of Canaan (Numbers 13-14). His faithfulness is rewarded with a leadership role in the tribe of Judah. Caleb's actions here reflect his continued commitment to securing the land for his people.

“To the man who strikes down Kiriath-sepher and captures it,
Kiriath-sepher, also known as Debir, was a Canaanite city located in the hill country of Judah. The task of capturing it was significant, as it represented the ongoing conquest of the Promised Land. This challenge reflects the military and strategic efforts required to establish Israelite control over Canaan. The offer of a reward for capturing the city indicates the importance of this conquest and the need for courageous leaders.

I will give my daughter Acsah in marriage.”
Offering a daughter in marriage as a reward was a common practice in ancient times, often used to forge alliances and reward bravery. Acsah's marriage would not only be a personal union but also a political alliance, strengthening ties within the tribe of Judah. This practice is seen elsewhere in Scripture, such as when Saul offers his daughter to David (1 Samuel 18:17-27). The mention of Acsah highlights the role of women in biblical narratives, often as pivotal figures in the unfolding of God's plan.

So Othniel son of Caleb’s younger brother Kenaz captured the city
Othniel is introduced as a significant figure in the early history of Israel. He is the son of Kenaz, who is Caleb's younger brother, indicating a close familial relationship with Caleb, a prominent leader from the tribe of Judah. This connection highlights the importance of family lineage and tribal affiliations in Israelite society. Othniel's capture of the city demonstrates his military prowess and leadership, setting the stage for his later role as Israel's first judge (Judges 3:9-11). The city in question is Debir, also known as Kiriath Sepher, which Caleb had previously offered as a challenge to the Israelites, promising his daughter in marriage to whoever captured it (Joshua 15:16-17). This event underscores the practice of rewarding military success with marriage alliances, a common cultural practice in the ancient Near East.

and Caleb gave his daughter Acsah to him in marriage
Caleb's decision to give his daughter Acsah in marriage to Othniel is significant both culturally and theologically. In ancient Israel, marriages often served to strengthen family ties and consolidate power within tribes. Acsah's marriage to Othniel not only rewards Othniel's bravery but also ensures that Caleb's lineage remains strong and influential. This act reflects the patriarchal structure of the society, where fathers arranged marriages for their daughters. Theologically, this union can be seen as part of God's providential plan, as Othniel later becomes a deliverer for Israel, prefiguring the role of Christ as a deliverer and judge. The marriage also highlights the theme of faithfulness and reward, as Caleb, a man of faith who wholly followed the Lord (Numbers 14:24), sees his family blessed through Othniel's leadership.

One day Acsah came to Othniel
Acsah is the daughter of Caleb, a prominent figure among the Israelites, known for his faithfulness and courage. Othniel, her husband, is Caleb's nephew and later becomes the first judge of Israel. This familial connection highlights the importance of kinship and alliances in ancient Israelite society. The mention of "one day" suggests a specific, significant event, emphasizing the importance of what follows.

and urged him to ask her father for a field.
Acsah's request for a field reflects the agrarian nature of Israelite society, where land ownership was crucial for sustenance and prosperity. Her urging Othniel indicates her assertiveness and understanding of the value of land. This request also underscores the patriarchal structure, where women often needed male intermediaries to negotiate property matters.

When she got off her donkey,
The act of getting off a donkey signifies respect and readiness to engage in a formal request or negotiation. In the ancient Near East, donkeys were common modes of transportation, and dismounting could symbolize humility or the seriousness of the request.

Caleb asked her, “What do you desire?”
Caleb's question shows his openness and willingness to listen to his daughter's needs, reflecting a familial relationship based on respect and communication. This interaction can be seen as a model of how requests and negotiations were conducted within families. Caleb's readiness to grant her request also highlights his generosity and the importance of providing for one's family.

“Give me a blessing,” she answered.
In this passage, the speaker is Achsah, the daughter of Caleb. Her request for a blessing reflects the cultural and familial practices of the time, where daughters could petition their fathers for inheritance or additional gifts. The concept of a "blessing" in biblical terms often implies a tangible benefit or favor, which in this context is linked to land and resources. This request can be seen as a parallel to the blessings sought from God, where believers ask for His favor and provision.

“Since you have given me land in the Negev,”
The Negev is a desert region in southern Israel, characterized by its arid climate and sparse vegetation. Receiving land in the Negev would have been a significant inheritance, yet it also posed challenges due to the lack of water. This phrase highlights the importance of land ownership in ancient Israelite society, where land was not only a source of sustenance but also a sign of God's promise and faithfulness to His people. The allocation of land was a fulfillment of God's covenant with Abraham, Isaac, and Jacob.

“give me springs of water as well.”
Water is a critical resource, especially in the arid regions like the Negev. Achsah's request for springs of water underscores the necessity of water for survival and prosperity in the ancient Near East. Springs would provide a reliable source of water for agriculture and livestock, making the land more valuable and productive. This request can be seen as a practical and wise move, ensuring the sustainability of her inheritance. Water in the Bible often symbolizes life, cleansing, and the Holy Spirit, drawing a spiritual parallel to the living water offered by Christ (John 4:10-14).

So Caleb gave her both the upper and lower springs.
Caleb's response to Achsah's request demonstrates his generosity and understanding of the practical needs associated with the land he had given her. By granting both the upper and lower springs, Caleb ensures that Achsah has ample resources to thrive. This act of giving can be seen as a reflection of God's abundant provision for His people. Caleb, a faithful servant of God, exemplifies the character of a righteous leader who provides for his family. The dual springs may also symbolize the completeness and sufficiency of God's blessings, reminiscent of the dual nature of Christ as both fully God and fully man, providing all that is necessary for spiritual and physical life.

Now the descendants of Moses’ father-in-law, the Kenite
The Kenites were a nomadic tribe with connections to Moses through his father-in-law, Jethro (also known as Reuel). This relationship is significant as it highlights the integration of non-Israelite groups into the Israelite community. The Kenites are often associated with metalworking and craftsmanship, which may have contributed to their acceptance and usefulness among the Israelites. Their presence among the Israelites is a testament to the inclusivity of God's covenant people, foreshadowing the eventual inclusion of Gentiles in the New Testament.

went up with the men of Judah
The tribe of Judah was one of the leading tribes of Israel, known for its strength and leadership. The Kenites' decision to align with Judah suggests a strategic alliance, as Judah was tasked with leading the conquest of the Promised Land. This partnership reflects the broader theme of unity and cooperation among different groups within the biblical narrative.

from the City of Palms
The City of Palms refers to Jericho, a significant city in biblical history. Jericho was the first city conquered by the Israelites under Joshua's leadership, symbolizing the beginning of their possession of the Promised Land. The mention of Jericho here serves as a geographical marker and a reminder of God's faithfulness in delivering the land to His people.

to the Wilderness of Judah in the Negev near Arad
The Wilderness of Judah and the Negev are arid regions in southern Israel. This area was known for its harsh conditions, which required resilience and adaptability from its inhabitants. Arad was a Canaanite city that the Israelites encountered during their wilderness wanderings. The movement to this region indicates a strategic settlement choice, possibly for its defensible terrain and proximity to trade routes.

They went to live among the people
The Kenites' decision to live among the people of Judah signifies their integration into the Israelite community. This act of settling among the Israelites demonstrates a commitment to the covenant community and a willingness to share in their destiny. It also reflects the broader biblical theme of God's people being a light to the nations, as the Kenites, though outsiders, are welcomed and become part of the unfolding story of Israel.

Then the men of Judah went with their brothers the Simeonites
The tribes of Judah and Simeon were closely related, both descending from Leah, Jacob's wife. This alliance reflects the tribal cooperation necessary during the conquest of Canaan. The unity between these tribes is significant, as it demonstrates the importance of collaboration among God's people to achieve His purposes. Historically, the tribe of Simeon was small and often associated with Judah, as seen in their shared inheritance (Joshua 19:1-9).

attacked the Canaanites living in Zephath
The Canaanites were the original inhabitants of the land, known for their idolatrous practices and opposition to Israel. Zephath is identified with the region in the Negev, a semi-arid area in southern Israel. The attack on Zephath signifies the ongoing struggle to claim the Promised Land, fulfilling God's command to drive out the inhabitants due to their corrupt practices (Deuteronomy 7:1-2).

and devoted the city to destruction
This phrase indicates the practice of "herem," a term meaning to devote something to God by completely destroying it. This was a common practice commanded by God to prevent the Israelites from being influenced by the pagan practices of the Canaanites (Deuteronomy 20:16-18). It underscores the seriousness of maintaining purity and obedience to God's commands.

So it was called Hormah
Hormah means "destruction" or "devotion to destruction." The renaming of the city signifies a new beginning and a reminder of God's judgment against sin. This location is also mentioned in Numbers 21:3, where the Israelites vowed to destroy the Canaanite cities if God delivered them into their hands, showing a fulfillment of earlier events and promises.

And Judah also captured
The tribe of Judah, one of the twelve tribes of Israel, is highlighted here for its military success. This reflects the fulfillment of Jacob's blessing in Genesis 49:8-10, where Judah is prophesied to be a leader among his brothers. The capturing of territories by Judah signifies the beginning of the fulfillment of God's promise to give the Israelites the land of Canaan (Exodus 3:8).

Gaza, Ashkelon, and Ekron
These cities were part of the Philistine pentapolis, a group of five cities that were significant centers of Philistine power. The Philistines were a constant threat to Israel throughout the period of the Judges and into the time of the monarchy. The capture of these cities by Judah indicates a temporary subjugation of Philistine influence. Archaeological evidence shows these cities were well-fortified and strategically important, located along trade routes and near the coast, which would have been advantageous for controlling commerce and military movements.

each with its territory
The mention of "each with its territory" emphasizes the comprehensive nature of Judah's conquest. It was not just the cities themselves that were captured, but also the surrounding lands, which would have included agricultural areas and smaller settlements. This detail underscores the extent of Judah's control and the fulfillment of God's command to possess the land (Deuteronomy 7:1-2). The territories would have been crucial for sustaining the population and securing the region against future threats.

The LORD was with Judah
This phrase emphasizes the divine support and presence with the tribe of Judah. In the context of the conquest of Canaan, God's presence was crucial for success. This echoes earlier promises to the Israelites, such as in Deuteronomy 31:6, where God assures them of His presence. The tribe of Judah, from which King David and ultimately Jesus Christ would come, often symbolizes leadership and strength in Israel.

and they took possession of the hill country
The hill country refers to the central mountainous region of Canaan, which includes areas like Hebron. This region was strategically important and easier to defend due to its elevation. The successful conquest of this area by Judah demonstrates their military prowess and God's favor. Historically, the hill country was less developed and less fortified than the plains, making it more accessible for initial conquest.

but they could not drive out the inhabitants of the plains
This phrase highlights a limitation in Judah's conquest. The plains, or lowlands, were fertile and desirable but also more challenging to conquer due to the inhabitants' technological advantages. This incomplete conquest foreshadows future struggles Israel would face due to not fully obeying God's command to drive out all the inhabitants, as seen in later conflicts with the Philistines.

because they had chariots of iron
Chariots of iron represent advanced military technology of the time, giving the Canaanites a significant advantage in the flat terrain of the plains. This detail underscores the human limitations faced by the Israelites despite divine support. The presence of iron chariots is a historical marker of the Late Bronze Age to Early Iron Age transition, reflecting the technological advancements of the Canaanite city-states. This also serves as a reminder of the need for faith and reliance on God rather than human strength alone, as later demonstrated by David's victories over technologically superior foes.

Just as Moses had promised
This phrase refers to the promise made by Moses to Caleb in Numbers 14:24 and Deuteronomy 1:36, where God, through Moses, assured Caleb that he would inherit the land he had explored because of his faithfulness. This promise highlights the importance of faith and obedience in receiving God's blessings. It also underscores the continuity of God's covenant promises from Moses to Joshua and the subsequent generations.

Judah gave Hebron to Caleb
Hebron is a significant city in biblical history, located in the hill country of Judah. It was originally called Kiriath Arba and is one of the oldest cities in the world. The allocation of Hebron to Caleb by the tribe of Judah fulfills the promise made to him and demonstrates the tribal leadership and inheritance practices in ancient Israel. Hebron later becomes a city of refuge and a Levitical city, further emphasizing its importance.

who drove out the descendants of the three sons of Anak
The descendants of Anak, known as the Anakim, were a race of giants mentioned in Numbers 13:33. Their presence in the land was a source of fear for the Israelites during the initial exploration of Canaan. Caleb's successful expulsion of these formidable inhabitants is a testament to his faith and courage, as well as God's faithfulness in enabling His people to overcome seemingly insurmountable obstacles. This act of driving out the Anakim can be seen as a type of Christ's ultimate victory over the powers of darkness.

The Benjamites, however, failed to drive out the Jebusites living in Jerusalem.
The tribe of Benjamin was one of the twelve tribes of Israel, descended from Jacob's youngest son, Benjamin. Their failure to drive out the Jebusites, a Canaanite people, highlights a recurring theme in the Book of Judges: Israel's incomplete obedience to God's command to fully possess the land. This disobedience led to ongoing struggles and conflicts with the remaining inhabitants. Jerusalem, at this time, was a significant city located on the border between the territories of Benjamin and Judah. The Jebusites' continued presence in Jerusalem is significant because it later became the capital city under King David, who successfully conquered it (2 Samuel 5:6-9). This failure also foreshadows the spiritual and political challenges Israel would face due to incomplete obedience.

So to this day the Jebusites live there among the Benjamites.
The phrase "to this day" suggests that the text was written at a time when the Jebusites were still present in Jerusalem, indicating a long-standing coexistence. This coexistence may have led to cultural and religious influences that were contrary to Israelite worship and practices, contributing to the cycle of sin and repentance seen throughout Judges. The presence of the Jebusites among the Benjamites serves as a reminder of the consequences of not fully following God's commands. It also sets the stage for future events, such as King David's conquest of Jerusalem, which would establish it as the political and spiritual center of Israel. The persistence of the Jebusites in the land can be seen as a type of the spiritual battles believers face, where incomplete victory can lead to ongoing struggles.

The house of Joseph
The "house of Joseph" refers to the tribes of Ephraim and Manasseh, the descendants of Joseph, one of the twelve sons of Jacob. These tribes were significant in the history of Israel, often taking a leading role in the conquest and settlement of Canaan. Joseph's sons were blessed by Jacob, and Ephraim was given prominence over Manasseh (Genesis 48:13-20). This phrase highlights the unity and collective action of these tribes in fulfilling God's command to possess the land.

also attacked Bethel
Bethel, meaning "house of God," was a significant city in the central hill country of Canaan. It held historical importance as a place where Abraham and Jacob had encounters with God (Genesis 12:8, 28:19). The attack on Bethel signifies the continuation of the conquest of Canaan, as commanded by God. Archaeological evidence suggests Bethel was a fortified city, making its capture a strategic victory for the Israelites. The city's religious significance and its location on a major trade route made it a key target.

and the LORD was with them
This phrase underscores the divine assistance and approval of the Israelites' actions. The presence of the LORD with the house of Joseph indicates that their efforts were in alignment with God's will, fulfilling His promise to give the land to the descendants of Abraham (Genesis 12:7). This divine support is a recurring theme in the conquest narratives, as seen in Joshua's leadership (Joshua 1:5). It also foreshadows the New Testament promise of God's presence with believers (Matthew 28:20), highlighting the continuity of God's faithfulness throughout Scripture.

They sent spies to Bethel
In the context of the conquest of Canaan, the Israelites often used espionage to gather intelligence about the cities they intended to capture. This strategy was previously employed by Moses when he sent spies into the Promised Land (Numbers 13:1-2) and by Joshua at Jericho (Joshua 2:1). Bethel, meaning "House of God," was a significant location in Israel's history, first mentioned in Genesis 12:8 when Abram built an altar to the Lord. It later became a central place of worship and a site of divine encounters, such as Jacob's dream of the ladder (Genesis 28:10-19). The sending of spies indicates a strategic and cautious approach to warfare, relying on human intelligence while ultimately depending on divine guidance.

(formerly known as Luz)
Luz was the original name of the city before it was renamed Bethel by Jacob (Genesis 28:19). The renaming signifies a transformation from a Canaanite city to a place of divine significance for the Israelites. Luz is mentioned in Genesis 35:6 and 48:3, highlighting its importance in the patriarchal narratives. The change from Luz to Bethel reflects the broader theme of God’s promise to give the land to the descendants of Abraham, Isaac, and Jacob, and the transformation of the land from Canaanite to Israelite control. The renaming also prefigures the spiritual transformation that occurs when God claims a place or person for His purposes.

and when the spies saw a man coming out of the city
This phrase indicates a strategic moment in the narrative. The spies, likely sent by the tribe of Judah, are on a reconnaissance mission to gather intelligence about the city. The act of seeing a man coming out suggests a divine providence, as this encounter provides them with an opportunity to gain insider information. The city in question is Bethel, previously known as Luz, a significant location in Israel's history, associated with Jacob's dream (Genesis 28:19). The presence of spies reflects a common military tactic in ancient warfare, where intelligence gathering was crucial for successful conquests.

they said to him, “Please show us how to get into the city,
The request made by the spies is both strategic and diplomatic. They seek a way into the city, indicating that Bethel was fortified and not easily accessible. This reflects the common practice of cities being walled for protection against invaders. The use of "please" suggests a polite approach, possibly to gain the man's trust and cooperation. This interaction can be compared to the story of Rahab in Joshua 2, where spies also sought assistance from a local inhabitant. The request implies a promise of safety or reward, a common practice in espionage and warfare.

and we will treat you kindly.”
The promise of kindness is a form of negotiation, offering the man a reward for his assistance. This reflects the cultural practice of making covenants or agreements, which were binding and taken seriously in ancient times. The term "kindly" suggests a favorable outcome for the man, possibly sparing his life or offering him protection. This mirrors the covenant made with Rahab, where her cooperation led to her and her family's preservation (Joshua 6:25). The offer of kindness can also be seen as a type of Christ, who offers grace and mercy to those who assist in His mission.

So the man showed them the entrance to the city
This phrase indicates a strategic military action. The man, likely a local inhabitant, provided crucial intelligence to the Israelites, revealing the city's vulnerabilities. This act of showing the entrance suggests a breach in the city's defenses, which was common in ancient warfare. The city in question is Bethel, previously known as Luz, a significant location in Israel's history. The act of showing the entrance can be seen as a parallel to Rahab's assistance to the Israelite spies in Jericho (Joshua 2), where local knowledge was pivotal for Israel's success. This cooperation with the Israelites may reflect a recognition of God's power or a pragmatic choice for survival.

and they put the city to the sword
This phrase describes the complete destruction of the city, a common practice in ancient Near Eastern warfare, often referred to as herem or the ban. This involved the total destruction of a city and its inhabitants as an offering to God, signifying the removal of pagan influences and the establishment of Israelite control. The phrase echoes the conquest of Jericho (Joshua 6), where the city was similarly devoted to destruction. This act was part of God's command to the Israelites to take possession of the Promised Land and eliminate idolatry and corruption.

but released that man and all his family
The release of the man and his family highlights a theme of mercy and covenant faithfulness. This act mirrors the sparing of Rahab and her family in Jericho (Joshua 6:25) due to her assistance to the Israelite spies. It demonstrates the principle of reward for those who align themselves with God's people, even amidst judgment. This sparing of the man and his family can be seen as a type of salvation, prefiguring the deliverance offered through Jesus Christ to those who believe and align themselves with Him. It underscores the biblical theme of God's mercy and the possibility of redemption for individuals within a context of judgment.

And the man went to the land of the Hittites
This phrase refers to a man who was spared by the tribe of Joseph after he showed them the entrance to the city of Bethel. The Hittites were an ancient people mentioned frequently in the Old Testament, known for their powerful empire in Anatolia (modern-day Turkey). The mention of the Hittites here suggests a migration or settlement outside the immediate region of Canaan, indicating the widespread influence and interactions among ancient Near Eastern cultures. The Hittites were known for their advanced civilization and military prowess, which might have provided a suitable environment for the man to establish a new settlement.

built a city
The act of building a city signifies the establishment of a new community or settlement. In ancient times, building a city involved not only constructing physical structures but also establishing social, political, and religious systems. This reflects the man's initiative and leadership in creating a new place of habitation. The construction of cities was often associated with the spread of culture and influence, as well as the fulfillment of divine promises or judgments, as seen throughout the biblical narrative.

and called it Luz
Naming a city was a significant act in the ancient world, often reflecting the founder's heritage, experiences, or aspirations. The name "Luz" is notable because it was the original name of Bethel before Jacob renamed it (Genesis 28:19). This renaming could symbolize a connection to the past or a desire to preserve a cultural or familial identity. The act of naming also indicates authority and ownership, suggesting that the man had a significant role in the establishment and identity of the new city.

which is its name to this day
This phrase indicates the enduring legacy of the city and its name, suggesting that the city of Luz continued to exist and be recognized by that name at the time the text was written. This enduring name serves as a testament to the historical accuracy and continuity of the biblical narrative. It also highlights the importance of names and places in maintaining cultural and historical identity over generations. The phrase underscores the reliability of the biblical account and the lasting impact of the events described.

At that time
This phrase situates the events in the period following Joshua's death, during the early years of the Judges. It was a time of transition and incomplete conquest, reflecting Israel's struggle to fully possess the Promised Land.

Manasseh failed to drive out the inhabitants
The tribe of Manasseh, one of the sons of Joseph, was allotted a significant portion of land. Their failure to drive out the inhabitants indicates a lack of faith and obedience to God's command to fully conquer the land (Deuteronomy 7:1-2). This failure set a precedent for future disobedience and idolatry.

of Beth-shean, Taanach, Dor, Ibleam, Megiddo,
These cities were strategically located in the Jezreel Valley and along trade routes, making them economically and militarily significant. Archaeological evidence shows these were well-fortified Canaanite cities. Megiddo, in particular, is notable for its later association with Armageddon (Revelation 16:16).

and their villages;
The mention of villages indicates the broader region around these cities was also affected. The Canaanites' presence in these areas meant that their culture and religious practices continued to influence the Israelites.

for the Canaanites were determined to dwell in that land.
The Canaanites' determination highlights the spiritual and physical battle Israel faced. Their persistence symbolizes the ongoing struggle against sin and compromise. This resistance foreshadows the Israelites' future challenges with idolatry and assimilation into pagan cultures, which would lead to cycles of judgment and deliverance throughout the book of Judges.

When Israel became stronger
This phrase indicates a period of increased military and political power for the Israelites after their initial settlement in the Promised Land. The strengthening of Israel can be seen as a fulfillment of God's promise to give them the land, yet it also reflects a time of incomplete obedience. Historically, this period follows the conquest led by Joshua, where the tribes of Israel were tasked with taking possession of their allotted territories. The strengthening could be attributed to their growing numbers, military successes, and the establishment of a more organized tribal confederation.

they pressed the Canaanites into forced labor
Instead of fully obeying God's command to drive out the Canaanites, the Israelites chose to subjugate them, using them for labor. This decision reflects a compromise with the surrounding pagan culture, which would later lead to spiritual and moral decline. The practice of using conquered peoples for labor was common in the ancient Near East, and it provided economic benefits. However, it also meant that the Canaanites remained a significant influence, leading to idolatry and syncretism among the Israelites.

but they never drove them out completely
This incomplete obedience had long-term consequences for Israel. The presence of the Canaanites among them led to ongoing conflicts and spiritual corruption, as seen in later narratives throughout the book of Judges. The failure to fully drive out the Canaanites is a recurring theme in the Old Testament, symbolizing the persistent struggle between faithfulness to God and the temptation to conform to the world. This phrase also foreshadows the cyclical pattern of sin, oppression, repentance, and deliverance that characterizes the period of the Judges. Theologically, it serves as a reminder of the importance of complete obedience to God's commands.

Ephraim also failed to drive out the Canaanites
The tribe of Ephraim, one of the prominent tribes of Israel, was unable to fully expel the Canaanite inhabitants from their allotted territory. This failure is part of a recurring theme in the Book of Judges, where the Israelites do not completely obey God's command to remove the Canaanites from the land (Deuteronomy 7:1-2). This disobedience led to significant spiritual and cultural consequences, as the Canaanites' presence often resulted in Israel adopting pagan practices and idolatry (Judges 2:11-13).

living in Gezer;
Gezer was a significant Canaanite city located in the Shephelah, a region of low hills in ancient Israel. Archaeological excavations have uncovered evidence of its fortifications and Canaanite culture. Gezer's strategic location on the route between Egypt and Mesopotamia made it a valuable and contested site. The city's continued Canaanite presence highlights the incomplete conquest of the land, which was supposed to be a place of rest and blessing for the Israelites (Joshua 21:43-45).

so the Canaanites continued to dwell among them in Gezer.
The coexistence of the Canaanites with the Israelites in Gezer symbolizes the broader issue of Israel's incomplete obedience and the resulting consequences. This situation led to the Israelites being influenced by Canaanite religious practices, which often included idolatry and immorality (Judges 3:5-6). The presence of the Canaanites among the Israelites serves as a warning about the dangers of compromising with sin and the importance of complete obedience to God's commands. This theme is echoed throughout Scripture, emphasizing the need for holiness and separation from ungodly influences (2 Corinthians 6:14-18).

Zebulun failed to drive out the inhabitants of Kitron and Nahalol;
The tribe of Zebulun, one of the twelve tribes of Israel, was allotted territory in the Promised Land as described in Joshua 19:10-16. However, they did not fully obey God's command to drive out the Canaanite inhabitants. This failure is part of a recurring theme in Judges, where the Israelites do not completely conquer the land as instructed in Deuteronomy 7:1-2. Kitron and Nahalol are locations within Zebulun's territory, though their exact locations are uncertain today. This failure to drive out the inhabitants reflects a lack of faith and obedience, which would lead to spiritual and cultural compromise.

so the Canaanites lived among them
The presence of Canaanites among the Israelites led to significant challenges. The Canaanites were known for their idolatrous practices, which often enticed the Israelites away from worshiping Yahweh alone. This coexistence is a direct violation of God's command to separate from the pagan nations (Exodus 23:32-33). The Israelites' failure to remove these influences foreshadows the cycle of sin and repentance that characterizes the Book of Judges. It also highlights the danger of spiritual complacency and the importance of complete obedience to God's commands.

and served as forced laborers.
Instead of driving out the Canaanites, the Israelites subjected them to forced labor. This decision reflects a pragmatic approach rather than a faithful one, as they sought to benefit economically from the Canaanites' presence. This arrangement is reminiscent of the Israelites' own experience in Egypt, where they were subjected to forced labor (Exodus 1:11-14). The use of forced labor indicates a partial obedience to God's command, which often leads to further disobedience and compromise. This situation also prefigures the Israelites' later struggles with idolatry and assimilation into Canaanite culture, as seen throughout the Old Testament.

Asher failed to drive out the inhabitants
The tribe of Asher was allotted territory in the Promised Land, but they did not fully obey God's command to drive out the Canaanite inhabitants. This failure reflects a recurring theme in Judges, where the Israelites' incomplete obedience leads to spiritual and physical consequences. The inability to drive out the inhabitants suggests a lack of faith and reliance on God's power, as well as potential complacency or fear of the established Canaanite cities.

of Acco
Acco, known today as Acre, was a significant port city on the Mediterranean coast. Its strategic location made it a valuable asset, but also a challenging city to conquer. The failure to capture Acco meant that Asher missed out on controlling a key trade and military location, which could have strengthened their position in the region.

Sidon
Sidon was a major Phoenician city north of Israel's territory. Known for its wealth and maritime prowess, Sidon was influential in the ancient world. The presence of Sidonites in Asher's territory indicates the strong cultural and economic influence of the Phoenicians, which could lead to idolatry and assimilation into pagan practices, as warned against in Deuteronomy.

Ahlab
Little is known about Ahlab, but its mention alongside other significant cities suggests it was an established settlement. The presence of Canaanites in Ahlab would have contributed to the cultural and religious challenges faced by the Israelites in maintaining their distinct identity and worship of Yahweh.

Achzib
Achzib, also known as Ecdippa, was another coastal city. Its mention highlights the pattern of Asher's failure to secure coastal regions, which were often more prosperous and influential due to trade. This failure would have economic and strategic implications for the tribe.

Helbah
Helbah's exact location is uncertain, but it is believed to be in the northern part of Asher's territory. The inability to drive out its inhabitants suggests a broader pattern of incomplete conquest in the northern regions, which would later contribute to the fragmentation and vulnerability of the Israelite tribes.

Aphik
Aphik, possibly identified with the site of Tel Afek, was a fortified city. Its mention indicates the military challenges faced by Asher. The Canaanites' retention of such strongholds would have posed a continual threat to the security and stability of the Israelite settlements.

and Rehob
Rehob was likely located near the northern border of Asher's territory. The failure to drive out its inhabitants underscores the incomplete occupation of the land, which would have implications for the tribe's ability to fully establish itself and fulfill its role within the nation of Israel. This incomplete conquest is a microcosm of the larger narrative in Judges, where Israel's disobedience leads to cycles of oppression and deliverance.

So the Asherites lived among the Canaanite inhabitants of the land
The tribe of Asher was one of the twelve tribes of Israel, descended from Asher, the eighth son of Jacob and Zilpah. The land allotted to Asher was in the northern part of Canaan, a region known for its fertile plains and access to the Mediterranean Sea. The Canaanites were the original inhabitants of the land, known for their polytheistic religion and practices that were contrary to the worship of Yahweh. The presence of the Asherites among the Canaanites indicates a failure to fully possess the land as commanded by God (Deuteronomy 7:1-2). This coexistence often led to the Israelites adopting Canaanite customs and idolatry, which was a recurring issue throughout the Book of Judges.

because they did not drive them out
The command to drive out the inhabitants of Canaan was given to the Israelites to prevent the influence of pagan practices and to establish a nation devoted to God (Exodus 23:31-33). The failure of the Asherites to drive out the Canaanites reflects a lack of faith and obedience, which had significant spiritual and social consequences. This disobedience is a theme throughout Judges, illustrating the cycle of sin, oppression, repentance, and deliverance. The inability to fully conquer the land foreshadows the struggles Israel would face, as the Canaanites became a source of temptation and conflict. This situation also highlights the importance of complete obedience to God's commands and the dangers of compromise with the surrounding culture.

Naphtali failed to drive out the inhabitants of Beth-shemesh and Beth-anath.
The tribe of Naphtali was one of the twelve tribes of Israel, descended from Naphtali, the son of Jacob and Bilhah. The failure to drive out the inhabitants reflects a recurring theme in the Book of Judges, where the Israelites did not fully obey God's command to remove the Canaanites from the land (Deuteronomy 7:1-2). Beth-shemesh and Beth-anath were cities within the territory allotted to Naphtali. Archaeological evidence suggests these were significant Canaanite settlements, indicating the challenge the Israelites faced. This failure to fully conquer the land led to the Israelites being influenced by Canaanite culture and religion, which often resulted in idolatry and disobedience to God.

So the Naphtalites also lived among the Canaanite inhabitants of the land,
Living among the Canaanites meant that the Israelites were in constant contact with pagan practices and beliefs, which often led to syncretism and the dilution of their worship of Yahweh. This coexistence was contrary to God's command to be separate and holy (Leviticus 20:24-26). The presence of Canaanites among them was a test of Israel's faithfulness and often resulted in spiritual compromise, as seen throughout the Book of Judges.

but the inhabitants of Beth-shemesh and Beth-anath served them as forced laborers.
The use of Canaanites as forced laborers was a pragmatic solution for the Israelites, providing economic benefits and labor for building projects. However, this arrangement was a deviation from God's command to completely drive out the inhabitants (Exodus 23:31-33). This compromise reflects a lack of faith and obedience, as the Israelites relied on their own understanding rather than trusting in God's provision and protection. The situation foreshadows future issues Israel would face due to incomplete obedience, leading to cycles of sin and oppression throughout the period of the Judges.

The Amorites forced the Danites into the hill country
The Amorites were a significant Canaanite group known for their strength and influence in the region. Their presence in the land posed a challenge to the Israelites, who were commanded by God to drive out the inhabitants of Canaan. The tribe of Dan, one of the twelve tribes of Israel, struggled to secure their allotted territory due to the Amorites' resistance. This reflects the broader theme in Judges of Israel's incomplete conquest of the Promised Land, which led to ongoing conflicts and spiritual compromise. The hill country refers to the mountainous regions, which were less desirable for settlement compared to the fertile plains.

and did not allow them to come down into the plain.
The plains were agriculturally rich and strategically important, making them highly coveted. The Amorites' control over the plains prevented the Danites from accessing these resources, highlighting the Danites' failure to fully trust in God's promise and power to deliver their enemies into their hands. This situation foreshadows the later migration of the Danites to the north, as recorded in Judges 18, where they sought a more secure and prosperous territory. The inability to settle in the plains also serves as a reminder of the consequences of disobedience and lack of faith, as God had promised victory if the Israelites remained faithful to His commands.

And the Amorites were determined to dwell in Mount Heres, Aijalon, and Shaalbim.
The Amorites were a significant Canaanite group known for their resistance against Israelite settlement. Their determination to dwell in these areas highlights the ongoing struggle between the Israelites and the native Canaanite populations. Mount Heres, Aijalon, and Shaalbim were strategically located in the territory allotted to the tribe of Dan, but the Danites struggled to fully possess it due to the strong Canaanite presence. This reflects the broader theme in Judges of incomplete conquest and the Israelites' failure to fully obey God's command to drive out the inhabitants of the land (Joshua 13:13). The persistence of the Amorites in these locations also foreshadows future conflicts, as these areas were significant for trade and military routes.

But when the house of Joseph grew in strength,
The "house of Joseph" refers to the tribes of Ephraim and Manasseh, descendants of Joseph, who were among the more powerful tribes in Israel. Their growing strength indicates a period of consolidation and increased military capability. This growth can be attributed to God's blessing and fulfillment of His promises to the patriarchs, as seen in Genesis 48:19, where Jacob prophesies that Ephraim would become a multitude of nations. The strengthening of the house of Joseph is a reminder of God's faithfulness to His covenant people, even amidst their struggles and failures.

they pressed the Amorites into forced labor.
Instead of completely driving out the Amorites as commanded (Deuteronomy 7:1-2), the Israelites chose to subject them to forced labor. This decision reflects a compromise with the surrounding culture and a failure to fully trust in God's provision and commands. The use of forced labor is a recurring theme in Israel's history, seen later in Solomon's reign (1 Kings 9:20-21), and often leads to negative consequences, such as the influence of pagan practices and idolatry. This compromise foreshadows the cyclical pattern of disobedience and oppression found throughout the book of Judges, where Israel's failure to fully obey God leads to their own subjugation by foreign powers.

And the border of the Amorites
The Amorites were a significant group in the ancient Near East, often mentioned in the Old Testament as one of the peoples inhabiting Canaan before the Israelite conquest. They were known for their fortified cities and military prowess. The term "Amorite" can sometimes refer broadly to the inhabitants of Canaan. In the context of Judges, the Amorites represent the persistent challenge and influence of pagan cultures on the Israelites, highlighting the incomplete conquest of the land.

extended from the Ascent of Akrabbim
The Ascent of Akrabbim, meaning "Scorpion Pass," is a geographical location marking the southern boundary of the Amorite territory. It is believed to be located near the southern part of the Dead Sea, possibly in the region of the Negev. This area was a strategic location, serving as a natural barrier and a point of control for trade routes. The mention of this boundary underscores the territorial limits and the challenges Israel faced in fully possessing the land.

to Sela
Sela, meaning "rock" in Hebrew, is often identified with the city of Petra in modern-day Jordan. It was a significant city known for its rock-cut architecture and strategic location. Sela's mention here indicates the extent of Amorite influence and control, reaching into areas that were difficult for the Israelites to conquer. This highlights the ongoing struggle between the Israelites and the native inhabitants of the land.

and beyond
The phrase "and beyond" suggests that the Amorite influence extended even further than the specific locations mentioned. This indicates the pervasive presence and power of the Amorites in the region, which posed a continual threat to the Israelites. The inability to fully drive out the Amorites and other Canaanite peoples is a recurring theme in Judges, symbolizing Israel's struggle with faithfulness and obedience to God's commands. This ongoing presence of the Amorites serves as a reminder of the spiritual and physical battles that the Israelites faced in maintaining their covenant relationship with God.