Joshua Chapter 15 verse 7 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 7. - Toward Debir. Not the Debir of ch. 10. The valley of Achor (see Joshua 8:26). This is now the Wady Kelt. Gilgal. Keil says that this is not the Gilgal where the Israelites first encamped. It is called Geliloth, or "circles," in Joshua 18:17, where the same place is obviously meant as here. The question is one of some difficulty. If it be not the Gilgal mentioned in Joshua 4:19, which is described as being eastward of Jericho, still less can it be Jiljiliah (see note on Joshua 9:6) which was near Bethel, and therefore on the northern border of Benjamin. In that case the only supposition that will meet the facts in this case is that Gilgal, which signifies a wheel or circle, was the common name given to all the Israelitish encampments. But there seems no reason to doubt that the Gilgal of Joshua 4:19 is meant. This is Ewald's view in his 'History of Israel,' 2:245. Adummim, or "the red (places)," has been identified with Maledomim, i.e. Maaleh Adummim, or Talat el Dumm (Conder), on the road from Jerusalem to Jericho. Jerome explains it as "ascensus ruforum sen rubentium propter sanguinem qui iltic erebro a latronibus funditur." Every one will at once call to mind the narrative in St. Luke 10, which has no doubt suggested this explanation. But at one particular point in the route from Jerusalem to Jericho a "large mass of purplish rock" is found (Stanley, 'Sinai and Palestine,' p. 424, note). It was called "terra ruffa," "the red earth," from the colour of the ground, and recent travellers state that it is called the "red field" still, from this cause. Conder tells us the name is derived from "the brick-red marks here found amid a district of red chalk (see also Mr. Tyrwhitt Drake in Pal. Expl. Fund Quart. Paper, April, 1874). So Knobel speaks, on the authority of numberless travellers of "der rothen Farbe des dortigen gesteins." And the Quarterly Paper just quoted mentions the "bright limestone and marl." Which is on the south aide of the river. The Nahal, or summer torrent, in the original; "the Wady Kelt, south of Riha" (Knobel). The waters of Eu-shemesh, or the fountain of the sun, supposed to be Kin Hand, or the "Apostles' well," near Bethany. There is an Arak (cave) esh Shems, about two miles off. All these places have been identified on or near the pilgrims' route to the Jordan. Enrogel (see ch. 18:17). It was close by Jerusalem, and was where Jonathan and Ahimaaz lingered to gain tidings for David, and where Adonijah repaired to hold the great feast when he endeavoured to obtain the kingdom. "Now Kin Um ed Deraj in the Kedron Valley" (Conder). Vandevelde supposes it to be Bir Eyub, Joab's well, at the point where the Kedron Valley meets the Gai Hinnom. This seems most probable. The valley of the son of Hinnom. The word here for valley (גֵי) signifies properly a deep cleft in the rock, through which no water flows. The valley of Hinnom has been generally taken to be the deep valley running from west to east, and lying to the west and south of Jerusalem, described by Tobler as forked at its northwestern end, bending to the southward about its middle, and joining the valley of Jehoshaphat at its eastern extremity. In the Quarterly Paper of the Palestine Exploration Fund for October, 1878, however, it is contended that the now partially filled up Tyropceon Valley, running through the city, is the valley or ravine of Hinnom. The manner in which this is demonstrated reminds the reader somewhat of a proposition in Euclid, and the question arises whether Euclid's method be exactly applicable to a point of this kind. The arguments used are not without force, but no notice is taken of the peculiar position of the valley of Rephaim (see next note but one), which, we learn from the sacred historian, was so placed that its extremity coincided with the mountain which closed the ravine of Hinnom at its western side. If the Tyropoeon Valley answers to this description, it may be accepted as the true valley of Hinnom, but not otherwise. Mr. Birch incorrectly cites Gesenius in favour of his theory; and the most recent discoveries appear to have thrown discredit upon it. The most weighty argument in favour of his theory is that a comparison of Joshua 15:63 with Judges 1:3-8, leads to the supposition that Jerusalem was partly in Benjamin and partly in Judah (see, however, Nehemiah 11:30). This valley, called sometimes Tophet, and sometimes, by a corruption of the Hebrew, Gehenna, whatever its situation may have been, is conspicuous in the after history of Israel. This deep and retired spot was the seat of all the worst abominations of the idol worship to which the Jews afterwards became addicted. Here Solomon reared high places for Moloch (1 Kings 11:7). Here children were sacrificed at the hideous rites of that demon god (2 Kings 16:3; 2 Chronicles 28:3; Jeremiah 7:31, 32; Jeremiah 19:2, 4). It was defiled by Josiah (2 Kings 23:10, 13, 14), and was looked upon in later times as an abomination (see Jeremiah 19:13). There the carcases of animals were east to be burned, and hence it is used by our Lord (Matthew 5:22) as the type of the utmost wrath of God. It is hardly possible to suppose that there is no allusion to Tophet and its fiery sacrifices in Isaiah 30:33, in spite of the different form of the word, to which some scholars, e.g., Gesenius, assign an Aryan rather than a Semitic origin, and in spite of the fact that the LXX. suspects no such allusion there. St. James alone, beside the writers of the Gospels, mentions it (Joshua 3:6), "set on fire of hell," or Gehenna.

Ellicott's Commentary