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Joshua 15

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1 The lot for the tribe of the people of Judah according to their families reached southward to the boundary of Edom, to the wilderness of Zin at the farthest south.

2 And their south boundary ran from the end of the Dead Sea, from the bay that faces southward;

3 it goes out southward of the ascent of Akrabbim, passes along to Zin, and goes up south of Kadesh-barnea, along by Hezron, up to Addar, makes a turn to Karka,

4 passes along to Azmon, goes out by the Wadi of Egypt, and comes to its end at the sea. This shall be your south boundary.

5 And the east boundary is the Dead Sea, to the mouth of the Jordan. And the boundary on the north side runs from the bay of the sea at the mouth of the Jordan;

6 and the boundary goes up to Beth-hoglah, and passes along north of Beth-arabah; and the boundary goes up to the Stone of Bohan, Reuben's son;

7 and the boundary goes up to Debir from the Valley of Achor, and so northward, turning toward Gilgal, which is opposite the ascent of Adummim, which is on the south side of the valley; and the boundary passes along to the waters of En-shemesh, and ends at En-rogel;

8 then the boundary goes up by the valley of the son of Hinnom at the southern slope of the Jebusites (that is, Jerusalem); and the boundary goes up to the top of the mountain that lies over against the valley of Hinnom, on the west, at the northern end of the valley of Rephaim;

9 then the boundary extends from the top of the mountain to the spring of the Waters of Nephtoah, and from there to the towns of Mount Ephron; then the boundary bends around to Baalah (that is, Kiriath-jearim);

10 and the boundary circles west of Baalah to Mount Seir, passes along to the northern slope of Mount Jearim (that is, Chesalon), and goes down to Beth-shemesh, and passes along by Timnah;

11 the boundary goes out to the slope of the hill north of Ekron, then the boundary bends around to Shikkeron, and passes along to Mount Baalah, and goes out to Jabneel; then the boundary comes to an end at the sea.

12 And the west boundary was the Mediterranean with its coast. This is the boundary surrounding the people of Judah according to their families.

13 According to the commandment of the LORD to Joshua, he gave to Caleb son of Jephunneh a portion among the people of Judah, Kiriath-arba, that is, Hebron (Arba was the father of Anak).

14 And Caleb drove out from there the three sons of Anak: Sheshai, Ahiman, and Talmai, the descendants of Anak.

15 From there he went up against the inhabitants of Debir; now the name of Debir formerly was Kiriath-sepher.

16 And Caleb said, "Whoever attacks Kiriath-sepher and takes it, to him I will give my daughter Achsah as wife."

17 Othniel son of Kenaz, the brother of Caleb, took it; and he gave him his daughter Achsah as wife.

18 When she came to him, she urged him to ask her father for a field. As she dismounted from her donkey, Caleb said to her, "What do you wish?"

19 She said to him, "Give me a present; since you have set me in the land of the Negeb, give me springs of water as well." So Caleb gave her the upper springs and the lower springs.

20 This is the inheritance of the tribe of the people of Judah according to their families.

21 The towns belonging to the tribe of the people of Judah in the extreme South, toward the boundary of Edom, were Kabzeel, Eder, Jagur,

22 Kinah, Dimonah, Adadah,

23 Kedesh, Hazor, Ithnan,

24 Ziph, Telem, Bealoth,

25 Hazor-hadattah, Kerioth-hezron (that is, Hazor),

26 Amam, Shema, Moladah,

27 Hazar-gaddah, Heshmon, Beth-pelet,

28 Hazar-shual, Beer-sheba, Biziothiah,

29 Baalah, Iim, Ezem,

30 Eltolad, Chesil, Hormah,

31 Ziklag, Madmannah, Sansannah,

32 Lebaoth, Shilhim, Ain, and Rimmon: in all, twenty-nine towns, with their villages.

33 And in the Lowland, Eshtaol, Zorah, Ashnah,

34 Zanoah, En-gannim, Tappuah, Enam,

35 Jarmuth, Adullam, Socoh, Azekah,

36 Shaaraim, Adithaim, Gederah, Gederothaim: fourteen towns with their villages.

37 Zenan, Hadashah, Migdal-gad,

38 Dilan, Mizpeh, Jokthe-el,

39 Lachish, Bozkath, Eglon,

40 Cabbon, Lahmam, Chitlish,

41 Gederoth, Beth-dagon, Naamah, and Makkedah: sixteen towns with their villages.

42 Libnah, Ether, Ashan,

43 Iphtah, Ashnah, Nezib,

44 Keilah, Achzib, and Mareshah: nine towns with their villages.

45 Ekron, with its dependencies and its villages;

46 from Ekron to the sea, all that were near Ashdod, with their villages.

47 Ashdod, its towns and its villages; Gaza, its towns and its villages; to the Wadi of Egypt, and the Great Sea with its coast.

48 And in the hill country, Shamir, Jattir, Socoh,

49 Dannah, Kiriath-sannah (that is, Debir),

50 Anab, Eshtemoh, Anim,

51 Goshen, Holon, and Giloh: eleven towns with their villages.

52 Arab, Dumah, Eshan,

53 Janim, Beth-tappuah, Aphekah,

54 Humtah, Kiriath-arba (that is, Hebron), and Zior: nine towns with their villages.

55 Maon, Carmel, Ziph, Juttah,

56 Jezreel, Jokdeam, Zanoah,

57 Kain, Gibeah, and Timnah: ten towns with their villages.

58 Halhul, Beth-zur, Gedor,

59 Maarath, Beth-anoth, and Eltekon: six towns with their villages.

60 Kiriath-baal (that is, Kiriath-jearim), and Rabbah: two towns with their villages.

61 In the wilderness, Beth-arabah, Middin, Secacah,

62 Nibshan, the City of Salt, and En-gedi: six towns with their villages.

63 But the people of Judah could not drive out the Jebusites, the inhabitants of Jerusalem; so the Jebusites live with the people of Judah in Jerusalem to this day.

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The New Revised Standard Version (NRSV)

The New Revised Standard Version (NRSV) is a highly respected English translation of the Bible that was first published in 1989 by the National Council of Churches. It was developed as an update to the Revised Standard Version (RSV) of 1952, with the goal of incorporating the latest biblical scholarship and addressing changes in the English language. The NRSV is renowned for its accuracy, literary quality, and ecumenical approach, making it a preferred choice for both academic study and liturgical use across various Christian denominations.

One of the primary features of the NRSV is its commitment to being a literal, or word-for-word, translation while also ensuring that the text is clear and comprehensible for modern readers. The translation team, which included scholars from diverse religious backgrounds, aimed to produce a text that faithfully represents the original Hebrew, Aramaic, and Greek manuscripts. This dedication to precision and clarity makes the NRSV an excellent resource for in-depth study and theological reflection, as it strives to convey the exact meaning of the original texts.

The NRSV is also notable for its inclusive language, which seeks to reflect the diversity of the contemporary Christian community. The translators took great care to avoid gender-specific language when the original texts did not explicitly require it, making the text more inclusive and accessible to all readers. This approach has been particularly appreciated in academic and liturgical settings, where sensitivity to gender and inclusivity are important considerations. The NRSV’s attention to inclusive language helps ensure that all readers can see themselves reflected in the biblical narrative.

Despite its many strengths, the NRSV has faced some criticism, particularly from those who prefer more traditional translations. Critics argue that the use of inclusive language can sometimes lead to interpretations that differ from the original intent of the texts. Additionally, some conservative scholars and readers feel that the NRSV’s ecumenical approach may result in compromises on certain theological nuances. Nonetheless, the New Revised Standard Version remains a highly valued translation, widely used in churches, seminaries, and universities for its scholarly rigor, literary excellence, and commitment to inclusivity.