Exegetical and Hermeneutical Commentary of Judges 1:11
And from thence he went against the inhabitants of Debir: and the name of Debir before [was] Kirjath-sepher:
11. he went ] Originally, perhaps, he went up as in Jos 15:15; LXX here they went up. The subject is Caleb in Jdg 1:20 restored to its proper place. Jos 15:15-19 describes the capture of Debir in almost identical words.
Debir Kiriath-sepher ] Probably e-haryeh, 4 or 5 hours S.W. of Hebron, cf. Jos 11:21; Jos 15:50, and note the position of Anab. The K.-sannah of Jos 15:50 seems to be merely a corrupted form of Kiriath-sepher, i.e. ‘book-town,’ as the LXX, Vulgate, Targ. (‘Archive-town’) understand it. Some MSS. of the LXX, and the Peshitto, transliterate the Hebr. into a form K.-sp h r which means ‘town of the scribe,’ and corresponds with the Egyptian name of the place, ‘house of the scribe’ (W. M. Mller, Asien u. Europa, p. 174). It has been suggested that the town was called Kiriath-sepher because it contained the record-office of the Ankim, or a library like those preserved in the great cities of Babylonia and Assyria (Sayce). Such fancies are spun out of a dubious etymology; for we cannot be sure that, in this proper name, sepher is the original pronunciation or even a Hebrew word. The original sense of Debr is equally problematical; in 1Ki 6:5 etc. debr = the adytum, lit. the hinder part (not ‘the oracle’), of the temple.
Fuente: The Cambridge Bible for Schools and Colleges
Jdg 1:11
Kirjath-sepher.
The Book-Town
The name Kirjath-sepher, that is Book-Town, has been supposed to point to the existence of a semi-popular literature among the pre-Judaean inhabitants of Canaan. We cannot build with any certainty upon a name, but there are other facts of some significance. Already the Phoenicians, the merchants of the age, some of whom no doubt visited Kirjath-sepher on their way to Arabia or settled in it, had in their dealings with Egypt begun to use that alphabet to which most languages, from Hebrew and Aramaic on through Greek and Latin to our own, are indebted for the idea and shapes of letters. And it is not improbable that an old-world Phoenician library of skins, palm-leaves or inscribed tablets had given distinction to this town lying away towards the desert from Hebron. Written words were held in half-superstitious veneration, and a very few records would greatly impress a district peopled chiefly by wandering tribes. Nothing is insignificant in the pages of the Bible, nothing is to be disregarded that throws the least light upon human affairs and Divine providence; and here we have a suggestion of no slight importance. Doubt has been east on the existence of a written language among the Hebrews till centuries after the Exodus. It has been denied that the law could have been written out by Moses. This difficulty is now seen to be imaginary, like many others that have been raised. It is certain that the Phcenicians trading in Egypt in the time of the Hyksos kings had settlements quite contiguous to Goshen. What more likely than that the Hebrews, who spoke a language akin to the Phoenicians, should have shared the discovery of letters almost from the first, and practised the art of writing in the days of their favour with the monarchs of the Nile valley? The oppression of the following period might prevent the spread of letters among the people; but a man like Moses must have seen their value and made himself familiar with their use. The importance of this indication in the study of Hebrew law and faith is very plain. Nor should we fail to notice the interesting connection between the Divine lawgiving of Moses and the practical invention of a worldly race. There is no exclusiveness in the providence of God. The art of a people, acute and eager indeed, but without spirituality, is not rejected as profane by the inspired leader of Israel. Egyptians and Phoenicians have their share in originating that culture which mingles its stream with sacred revelation and religion. Letters and religion, culture and faith, must needs go hand in hand. (R. A. Watson, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
And from thence he went against the inhabitants of Debir: and the name of Debir before [was] Kirjathsepher.
[See comments on Jos 15:15].
Fuente: John Gill’s Exposition of the Entire Bible
Othniel Conquers Debir and Receives Achsah Jdg. 1:11-15
11 And from thence he went against the inhabitants of Debir: and the name of Debir before was Kirjath-sepher:
12 And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter to wife.
13 And Othni-el the son of Kenaz, Calebs younger brother, took it: and he gave him Achsah his daughter to wife.
14 And it came to pass, when she came to him, that she moved him to ask of her father a field: and she lighted from off her ass; and Caleb said unto her, What wilt thou?
15 And she said unto him, Give me a blessing: for thou hast given me a south land; give me also springs of water. And Caleb gave her the upper springs and the nether springs.
Fuente: College Press Bible Study Textbook Series
(11) Debir.See Jos. 15:15; Jos. 15:49. In Jos. 10:38-39, its conquest is assigned to Joshua. The name means the oracle. It afterwards became a Levitic town. There seem to have been two other Debirs (Jos. 15:7; Jos. 13:26). This one is identified by Dr. Rosen with Dewirban, near the spring Ain Nunkr south-west of Hebron.
Kirjath-sepher.The name is curious and interesting. It means the city of the book, and is rendered in the LXX. by city of letters. It was also called Kirjath-sannah (Jos. 15:49), which, according to Bochart, means city of learning. Perhaps, therefore, we may consider that it was a famous centre of Canaanite culture and worship. All further attempts to explain its three names must be purely conjectural. We may compare with it the name of the Egyptian Byblos (Ewald). The LXX. here fall into mere confusion.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘ And from there he went against the inhabitants of Debir. Now the name of Debir before was Kiriath-sepher.’
After Hebron Caleb’s next object was Debir, a city at the southern end of the Judean hills. It is called Kiriath-sannah (city of palm leaf) in Jos 15:49. Here it is called Kiriath-sepher (city of writing) as in Jos 15:16. Both names connect with scribal activity (palm leaves were writing materials) which suggests it was well known as a scribal city. Thus its local names
Fuente: Commentary Series on the Bible by Peter Pett
Othniel takes Kirjath-sepher, and wins Achsah, the daughter of Caleb
Jdg 1:11-15
11And from thence he [i.e. Judah] went against the inhabitants of Debir: and the name of Debir before was Kirjath-sepher: 12And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter to wife. 13And Othniel the son of Kenaz, Calebs younger brother, took it: and he gave him Achsah his daughter to wife. 14And it came to pass, when she came to him [at her coming; scil. to her husbands house], that she moved [urged] him to ask of her father a [the] field: and she lighted from off her ass; and Caleb said unto her, What wilt thou [what is the matter with thee]? 15And she said unto him, Give me a blessing: for thou hast given me a south land [hast given me away into a dry land38]; give me also [therefore] springs of water. And Caleb gave her the upper springs, and the nether springs.
TEXTUAL AND GRAMMATICAL
[1 Jdg 1:15. : Dr. Cassels rendering agrees substantially with that of the LXX. and many modern critics. Bertheau says: is the accusative of place. It would be difficult to justify the other and usual rendering grammatically, since with the accus. suffix, never, not even Jer 9:1, Isa 27:4, means to give anything to one. Bachmann, however, objects that does not occur of the giving of daughters in marriage, and that the absence of a preposition, say , before would make a hard construction. The suffix is either a negligent form of popular speech, substituted for (cf. Ewald, Ausf. Lehrb. 315 b), or, better, a second accus., such as is quite common with verbs of giving, favoring, etc. (cf. Ewald, 283 b), and from which rule is not to be excepted, cf. Eze 21:32.Tr.]
EXEGETICAL AND DOCTRINAL
Jdg 1:11. And he went against Debir. The position of Debir, hitherto unknown, was recognized not long since by Dr. Rosen, on the hill-top called Dewirbn, near the spring Ain Nunkur, in a southwestern direction from Hebron, between that place and Dura (Zeitschr. der Morgenl Gesellschaft, 1857, ii. 5064).
The name of Debir was formerly Kirjath-sepher. In my Ortsnamen (i. 116, note), I already endeavored to show that Debir, Kirjath-sepher, and Kirjath-sannah (, Jos 15:49) philologically express one and the same idea. Frst well remarks (Lex. s. v. ) that is the Phnician equivalent of the Hebrew , a material prepared from the skins of animals, and of the Himyaritic for a book written on palm-leaves. From the latter, he says, the Greek was formed, and thus the word passed over to the Greeks and Persians. There is no reason to doubt that the name describes the city as a depository of written traditions, book-rolls. Kirjath-sepher39 was a Palestinian Hermopolis, city of Thoth, where literature had its seat (cf. Plutarch, De Isid., ed. Parthey, p. 4; the Sept. translates, ). Such depositories, where the sacred writings were kept ), in a chest (Plut. l. c.), for preservation, were common to the religion of the Egyptians, Phnicians, and Babylonians. To this place, that which sheltered the sacred ark of Israels divine law opposed itself. It was therefore of much consequence to conquer it, as on the other hand its inhabitants valiantly defended it. The different names testify of the different dialects of the tribes who have held Debir.
Jdg 1:12. And Caleb said, He that smiteth Kirjath-sepher. Caleb is the chief of the tribe of Judah. Hebron has fallen to him as his inheritance, but it does not circumscribe his eager interest. Caleb said. His personal zeal is the more prominently indicated, because displayed in a matter which involved the general cause, the honor of the whole tribe. At the conquest of Hebron, the phrase was, and they smote; at the next battle, fought for Debir, it is, Caleb said. As the whole tribe assisted in gaining his personal inheritance, so for the honor of the tribe he devotes that which was wholly his, and his alone. He offers the dearest possession he has, as a prize for him who shall storm and take the strong mountain fortress and seat of idolatry. It is his only daughter (cf. 1Ch 2:49) Achsah, born to him in advancing years. He can offer nothing better. Stronger proof of his zeal for the cause of Israel he cannot give. To obtain the daughter of a house by meritorious actions has in all ages been a worthy object of ambition set before young and active men. It was only by a warlike exploit that David obtained Michal who loved him. The Messenian hero Aristomenes bestows a similar reward. When a country maiden rescued him, with heroic daring, from danger involving his life, he gave her his son for a husband (Paus. iv. 19). The conquest of Debir is therefore especially mentioned to the honor of Caleb and his love for Israel. The event was a glorious incident in the heros family history.
Jdg 1:13. And Othniel, the son of Kenaz, a younger brother of Caleb, took it. Israel, the nation, was divided into tribes, these into families, these into houses, and these again into single households. This may be clearly seen from the story of Achan (Jos 7:14 ff.). Achan was of the tribe of Judah, the family of Zerah, the house of Zabdi, and the son of Carmi. So Caleb was the son of Jephunneh, of the house of Kenaz; whence, Num 32:12, he is called the Kenezite. Bertheau (pp. 21, 22) labors under a peculiar error, in that he confounds the family of the Kenezite in the tribe of Judah with the hostile people of the same name mentioned Gen 15:19. It is true, Lengerke (Kenaan, p. 204) and others preceded him in this; Ritter also (Erdkunde, xv. 138 [Gages Transl. ii. 146]) has allowed himself to be misled by it. But a consideration of the important relations in which Caleb stands to the people of God, would alone have authorized the presumption that he could have no connection with a people that was to be driven out before Israel. In addition to this, notice should have been taken of the isolated position of the Kenites, continuing down to a late period; for notwithstanding the peaceful conduct of this people, and their attachment to Israel, their historical derivation from the father-in-law of Moses is never forgotten. The adoption of the celebrated hero into the tribe of Judah must at all events have been explained. But there is absolutely no foundation for any such assumption as that in question. The similarity of names affords so much the less occasion, since the same names were frequently borne by heathen and Israelites, and also by families in the different tribes of Israel. One Edomite is named Kenaz, like the ancestor of Caleb; another Saul, like the king of Israel; a third Elah, like a man of Benjamin (Gen 36:41; 1Ki 4:18). There is an alien tribe named ; but no one imagines that Israelites of the name are to be reckoned to it. The name of the king of Lachish whom Joshua defeated, was Japhia, exactly like that of a son of David (2Sa 5:15). Hezron and Carmi, both families of Reuben, are such also in the tribe of Judah. The name Jephunneh is borne also by a man of the tribe of Asher (1Ch 7:38). To this must be added that the Book of Chronicles traces the family of Caleb more in detail, and places them as relatives alongside of Nahshon, the progenitor of David (1Ch 2:9 seq.). Caleb is the son of Jephunneh, of the house of Kenaz. Othniel is his brother. That the latter is not designated son of Jephunneh, is because he is sufficiently distinguished by means of his more illustrious brother. That he is styled son of Kenaz, is to intimate that he is full brother to the son of Jephunneh, belonging to the same stock; not, as might be, the son of Calebs mother, by a husband from some other family. He is so much younger than Caleb, that the latter may be regarded as his second father, who had watched over him from youth up. Why we are here, where the narrative is so personal in its character, to think only of genealogical, not of physical relationships, as Bertheau supposes, it is difficult to perceive. Just here, this would destroy, not merely the historical truth, but also the sthetic character, of the narrative.40
Jdg 1:14. And it came to pass at her coming. Othniel had conquered the stronghold,the victory was his, and Caleb gave him his daughter. The narrator forthwith adds an incident that marked the peaceful entrance of the young wife into the house of her husband, and afforded an interesting glimpse of her character. Caleb, the head of the tribe, was rich; to him, and to him alone, the fine fields and estates about Hebron had been given. Only Caleb, the son of Jephunneh, had received them, not the whole family (Jos 21:12). Othniel was poor. In the character of a poor, younger son, he had achieved heroic deeds. Not he thinks of goods and possessions; but so much the more does the young Achsah, who has been accustomed to wealth. Such is the course of the world. They are on their way to Hebron, a way which leads through fertile, well-watered fields. Their journey is a beautiful triumphal procession, over which the aged father rejoices. Achsah urges ( from ) her husband to seize the opportunity, and petition her father for the noble field through which they are passing.41 He does it not. He deems it an act unworthy of himself. She, however, like a true woman, too sagacious to lose the proper moment, proceeds herself ingeniously to call her fathers attention to the fact that she desires not merely honor, but also property. She slides from her asssuddenly, as if she fell ()so that her father asks, What is the matter with thee? Her answer has a double sense: Thou gavest me away into a dry land, give me also springs. O give me a blessing! (land of the south) is land destitute of water. No greater blessing there than springs. They make the parched field flourishing and productive (cf. Psa 126:4). Now, just as springs are a sign of abundance and wealth, so negeb is a symbol of indigence and want. Thou gavest me away, says Achsah, in words full of concealed meaning, into a dry landto a poor husband; give me also springs to enrich the landmy husband. Caleb understood and gave, the more liberally, no doubt, for the ingenious manner in which she asked. He gave her the upper and lower springs. , for springs, occurs only in this passage. It is obviously not to be derived from , in the sense of rolling, turning,from which comes , pitcher, so named on account of its round form,but is connected with old roots expressive, like the Sanskr. gala, water, of welling, bubbling (cf. Dieffenbach, Wrterb. der Goth. Sprache, i. 183). What springs they were which Othniel received, it is difficult to say. Were they those which Robinson found on the way to Hebron, within an hours distance! Le Clerc wonders why this family history is here related. Most certainly not without intending to make the zeal of Caleb, the unselfishness of Othniel, and the prudence of Achsah, points of instruction. The Jewish exegesis, reproduced by Raschi, is essentially right, when it explains that Othniel was poor in everything but the law, in everything, that is, but piety and solidity of character.42 History and tradition present many another pair like Othniel and Achsah. The thing to be especially noted, however, is the firmness of Othniel in resisting his wifes enticement to make requests which it is more becoming in her to make. Not many men have so well withstood the ambitious and eagerly craving projects of their wives.
HOMILETICAL AND PRACTICAL
Compare Hom. Hints on Jdg 1:17-20
[Scott: It is a very valuable privilege to be closely united with families distinguished for faith and piety; and to contract marriage with those who have been trained up in the nurture and admonition of the Lord.
The same: Nature teaches us to desire temporal benefits for our children; but grace will teach us to be far more desirous and earnest in using means that they may be partakers of spiritual blessings.
The same: If affection to a creature animates men to such strenuous efforts and perilous adventures, what will the love of God our Saviour do, if it bear rule in our hearts?
The same: If earthly parents, being evil, know how to give good gifts to their children, how much more will our Heavenly Father give good things to those who ask him!
Henry: From this story we learn, 1st. That it is no breach of the tenth commandment moderately to desire those comforts and conveniences of this life which we see attainable in a fair and regular way.. 3dly. That parents must never think that lost, which is bestowed on their children for their real advantage, but must be free in giving them portions as well as maintenance, especially when dutiful.
P. H. S.: Three Lessons from an Ancient Wedding: 1. Calebs lesson: Pious zeal for God and an heroic character are better than wealth or social rank. To such as possess these qualities let fathers freely give their daughters. 2. Othniels lesson: A wife is to be won for her own sake, not as the means of gaining access to her fathers wealth. 3. Achsahs lesson: It is the wifes duty to promote the interests and honor of her husband. Wealth is a source of weight and influence, and a means of usefulness. Who knows how much this and similar thoughtful acts of Achsah contributed to shape the subsequent life-work of Othniel as judge of Israel.
The same: It is more honorable to woman to be sold (a term entirely inapplicable, however, to the case in hand), than to have a husband bought for her by her fathers gold or lands. When a man stormed the walls of a stronghold, or slew an hundred Philistines by personal prowess, or paid fourteen years of responsible service, for a wife, or when, as in the days of chivalry, he ran tilts and courted dangers in her behalf, however grotesque the performance, it indicated not only solidity of character in the wooer, but also a true and manly respect for woman, which is not possessed by all men of modern days.Tr.]
Footnotes:
[38][Jdg 1:15. : Dr. Cassels rendering agrees substantially with that of the LXX. and many modern critics. Bertheau says: is the accusative of place. It would be difficult to justify the other and usual rendering grammatically, since with the accus. suffix, never, not even Jer 9:1, Isa 27:4, means to give anything to one. Bachmann, however, objects that does not occur of the giving of daughters in marriage, and that the absence of a preposition, say , before would make a hard construction. The suffix is either a negligent form of popular speech, substituted for (cf. Ewald, Ausf. Lehrb. 315 b), or, better, a second accus., such as is quite common with verbs of giving, favoring, etc. (cf. Ewald, 283 b), and from which rule is not to be excepted, cf. Eze 21:32.Tr.]
[39]Attention was again directed to the city from the fact that the first liturgical poet of the modern Jews, Kalir, designates a Kirjath-sepher as his native place. He does not, however, mean this city, but, playing on the word, he translates in Palestine by Kirjath Shepher, i. e. Beautiful City. This opinion advanced by me in 1845 (Frankels Zeitschr.) has perhaps lost none of its probability.
[40] [The above view of the relationship between Caleb and Othniel is held by most modern critics. Among its opponents, however, are Ewald and De Wette. The former (Gesch. Israels, ii. 374) deems it more suitable, in accordance with the view of the oldest narrator, to take Kenaz as the younger brother of Caleb; the latter, in his excellent German Version, translates: Othniel, der Sohn des Kenas, des *ngsten Bruders Calebs. Of ancient versions, the Targum and Peshito leave the question undecided. The LXX. in C. Vat., in all three passages, and in C. Alex. at Josh. xv. 17 and Jdg 3:9, makes Othniel the nephew, while in Jdg 1:13 C. Alex. makes him the brother, of Caleb The Vulg. invariably: Othoniel filius Cenez, frater Caleb.
Grammatically, both constructions are equally admissible. For that adopted by Dr. Cassel, cf. Gen 28:5; 1Sa 26:6, etc.; for the other. Gen 29:10; 1Sa 14:3, etc. That the distinctive accent over Kenaz is not incompatible with either construction, or rather does not commit the Masorites to the construction adopted by Dr. Cassel, as Keil intimates, may be seen from Gen 24:15, etc.
Bachmann favors the alternate renderingfilius Kenasi fratris Calebion the following grounds: 1. The fact that elsewhere Caleb is always designated as the son of Jephunneh, while Othniel is always spoken of as the son of Kenaz, raises a presumption against the supposition that Othniel is the brother of Caleb in the strict sense of the term. 2. Caleb was 85 years old when Hebron was bestowed on him (Jos 14:10; Jos 14:14); and when he took possession of it, must have been some years older. Accordingly, if Othniel was his brother, even though his junior by from twenty to thirty years,and a greater difference in age is surely not to be supposed,it would follow, that the bold hero who won his wife as a prize for storming Debir was at that time from sixty to seventy years of age; that about eighteen years later, he entered on his office as Judge as a man of full eighty years of age; and that, even though he died some time before the end of the forty years rest (Jdg 3:11), he reached an age of 120 years or more, which is scarcely probable. 3. According to Jdg 3:9, Othniel is the first deliverer of Israel fallen under the yoke of heathen oppressors in consequence of its apostasy to heathen idolatry. Now, since idolatry is said to have become prevalent in Israel only after the generation that had entered Canaan with Joshua and Caleb had died off (Jdg 2:10), it is clear that Othniel is regarded as belonging not to this, but to the succeeding generation, which agrees better with the hypothesis that he is the son of a younger brother of Caleb, than that he is such a brother himself. 4. Finally, whatever, in view of Lev 18:12-13 may be thought of the difficulty of a marriage between an uncle and a niece, that interpretation surely deserves to be preferred which, while it is possible in itself, does not raise the said difficulty at all.Tr.]
[41][Wordsworth: The field: that is, the field which had been given to Othniel when the Book of Judges was written, and which was known to be well supplied with water. This explanation of the article supposes that the words attributed to Achsah in the text, were not the very words she used.Tr.]
[42]At an early date, the passage 1Ch 4:10, where Jabez says, Oh, that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, was already explained as referring to Othniel (cf. Temura, p. 16, a). Jerome was acquainted with a Jewish opinion according to which Jabez was a teacher of the law (cf. 1Ch 2:55), who instructed the sons of the Kenite, of Qust. Hebr. in Lib. i. Paral., ed. Migne, iii. 1370
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
We had this interesting account before, in the preceding book of Joshua, to which I therefore refer the Reader. See Jos 15:15-19 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
11 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.
Ver. 11. In the way of Cain ] The devil’s patriarch, the first apostate; this was fulfilled literally in Alphonsus Diazius, who slew his brother John, because he was a Protestant; and mystically, in all that are guilty of spiritual parricide.
And ran greedily ] Gr. , were poured out, as water out of a bottle; they ran headlong after the wages of wickedness, not caring which way they came by it, so they had it. Instar aquae diffluentis proiecta est eorum intemperies, saith Calvin, their limitless lust-like water, ran all abroad, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Jdg 1:11 And from thence he went against the inhabitants of Debir: and the name of Debir before [was] Kirjathsepher: Jdg 1:12 And Caleb said, He that smiteth Kirjathsepher, and taketh it, to him will I give Achsah my daughter to wife. Jdg 1:13 And Othniel the son of Kenaz, Caleb’s younger brother, took it: and he gave him Achsah his daughter to wife.
Ver. 11-13, &c. See Jos 15:15-16 , &c., See Trapp on “ Jos 15:15 “ See Trapp on “ Jos 15:16 “ &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Debir . . . Kirjath-sepher. See note on Jos 11:21 and Jdg 15:49.
Fuente: Companion Bible Notes, Appendices and Graphics
Debir: Jos 10:38, Jos 10:39, Jos 15:15
Reciprocal: Jos 11:21 – the Anakims Jos 15:49 – Kirjathsannah
Fuente: The Treasury of Scripture Knowledge
Othniel was a bold warrior who followed in the train of his older brother Caleb. God later raised him up to be the first of the heroic judges listed in this book (Jdg 3:7-11). The incident related here is also in Joshua (Jos 15:15-19) and took place before Joshua died. The writer probably recorded it again here because the event was a significant part of the conquest of Judah’s inheritance (cf. Jdg 1:20), and because it introduces the reader to Israel’s first judge.
Caleb rewarded Othniel’s bravery by giving him his daughter’s hand in marriage. The blessing she asked was the springs of water over which Caleb had authority. They watered the area around Debir, Othniel’s prize. Being in the Negev, water would have been essential for Debir to flourish.
"Another aspect of Jdg 1:11-15 that anticipates the rest of the book of Judges is the prominence of the female character Achsah. . . . [S]he is not just the trinket that her name might suggest (’Achsah’ seems to mean an ornamental anklet or bangle). Rather, she demands ’a blessing’ (Jdg 1:15; NRSV ’present’), and she gets it!
". . . the prominence of Achsah also clearly anticipates the major roles that women will play throughout the book of Judges. Like Achsah, several women are portrayed as active and assertive in the public sphere, especially Deborah and Jael (chaps. 4-5). But, as the book of Judges proceeds, the portrayal of women changes considerably. They become not leaders like "Achsah, Deborah, and Jael, but rather the victims of abuse. . . . The next time a woman is riding on a donkey is in Jdg 19:28; and the woman, the Levite’s concubine, is a corpse, having been brutally abused, raped, and killed. Thus, by way of the contrast between Achsah and the Levite’s concubine, Jdg 1:11-15 is yet another way that Jdg 1:1 to Jdg 2:5 anticipates the progressive deterioration that characterizes the book of Judges." [Note: McCann, pp. 32-33.]