The Bible Commentaries and Others: Caleb

Caleb

CALEB (PERSON) [Heb kālēb (כָּלֵב)]. Var. CHELUBAI. CALEBITES. It is possible to distinguish three people with this name, plus one variant form in the name Chelubai (Heb kelûbāy). Any discussion of the name Caleb and its variant form must of necessity also entail an investigation of the Calebites, or descendants of Caleb. This gentilic usage is quite important in sorting out the geographical location and genealogical identification of individuals and groups so named; however, these issues are one step removed from an examination of the name itself.

Caleb has most commonly been treated as a form of the root klb, “dog,” which occurs in virtually every ANE language (TWAT 4: 158; Beltz 1974: 116–34). Traditionally, complimentary and uncomplimentary connotations are associated with the literal meaning of Heb keleb, “dog.” On the one hand meanings like “raving dog” (IPN, 230), “dog-faced baboon” (Thomas 1960: 419–23), “dead dog,” and the like, all of which are attested in extrabiblical sources (TWAT 4: 157–62; Thomas 1960: 410–14), express self-abasement or invective. In one biblical example, Hazael, doubting his own abilities, says to Elisha, “What is your servant, who is but a dog . . .” (2 Kgs 8:13). On the other hand, most scholars agree that Heb keleb is used in certain letters, hymns, etc., to express a servant’s faithfulness, like that of a faithful watchdog (Thomas 1960: 424–27; EncMiqr 4: 106–10; Boling and Wright Joshua AB, 356–57). Margalith (1983) contends that these are not two different connotations of meaning for one term, but rather the distinctive meanings of two homonymous terms. Brunet (1985) challenges the traditional view that there are two connotations for the term and concludes that in biblical and nonbiblical occurrences “dog” and its synonyms are almost exclusively terms of self-abasement. Various theophoric names use the root klb, i.e., Phoen klb˓lm, “dog of the gods” (PNPI, 131, 331), and Akk kalbi-ilsin and kalbi-il marduk (Thomas 1960: 425; see also TWAT 4: 158–62). Therefore, the biblical name Caleb appears to be “an abbreviation of a name beginning with the element kalb-” (Albright 1941: 47, n.26) meaning lit. “dog,” with the primary connotation of self-abasement, and probably also a secondary connotation of “faithful servant.”

1. The son of Jephunneh and the representative of the tribe of Judah among the twelve spies sent out by Moses to reconnoiter the land of Canaan (Num 13:6). Caleb (alone in the so-called J source; Num 13:30), together with Joshua the son of Nun (in the so-called P source; Num 14:6), brought back a favorable report of the land and urged the people to go up and take it. In contrast to God prohibiting the people from entering the land because they rejected this recommendation, God singled out “my servant Caleb” and promised to bring him into the land where he had gone, and to give it to his descendants as a possession (Num 14:24; see also Num 26:65; 32:12; Deut 1:36). This promise set Caleb apart from all his peers, even Joshua, and it raises the issues of geographical location and genealogical identification of Caleb and the Calebites.

The land that came to be owned by Caleb, through apportionment (Josh 14:6–15; 15:13), force (Josh 15:14–19=Judg 1:11–15), or a combination of the two means was associated with Hebron and Debir in S Palestine. 1 Sam 30:14 identifies part of this area as “the Negeb of Caleb.” If we identify the cities and boundaries of the tribe of Judah it DRMbecomes obvious that the land owned by or associated with Caleb is located within Judah’s borders (Josh 15:1–12, etc.; see KHC, 115–24, 372–97). Hebron is a key element in this association, in part because of its proximity to other Judahite cities, but in light of the centrality of the Davidic dynasty in the biblical tradition, it was as the first capital city of David that Hebron played an unquestionable and important role. (Note that Nabal, the first husband of David’s wife Abigail, was a Calebite who lived in this region; 1 Sam 25:3.) When later tradition identified Hebron as one of Judah’s levitical cities, it resolved the problem of Calebite ownership by specifying that the environs, and not the city itself, belonged to Caleb (Josh 21:12; 1 Chr 6:56).

The relationship between the Kenizzite clan of Calebites and its Judahite neighbors was mutually beneficial on political and economic grounds (see Beltz 1974: 64–70), and although the Calebites became part of the tribe of Judah within the Israelite tradition they retained their distinctiveness. Of course, geographical location is not the only basis upon which the Calebites were incorporated into this tradition; there was also a genealogical connection.

In 1 Chronicles several genealogies contain the name Caleb, and these reflect inconsistencies of lineage and raise questions in light of other biblical information about individuals named Caleb. First, Caleb the son of Jephunneh is only explicitly mentioned in a genealogy of sons of Kenaz, or the Kenizzites (1 Chr 4:13–15), which is set within a section concerning descendants of Perez. The daughter of this Caleb is named elsewhere as Achsah (Josh 15:16–17 = Judg 1:12–13), while an Achsah is listed as the daughter of Caleb the son of Hezron, and a grandson of Perez (1 Chr 2:49). Second, the MT never identifies the wife of Caleb the son of Jephunneh. However, Caleb the son of Hezron has several wives and concubines, and his descendants are not easily placed in his genealogy (1 Chr 2:18–24, 42–55). One identifiable descendant, Bezalel (1 Chr 2:20), a great-grandson of Caleb the son of Hezron, was a contemporary of Moses (Exod 31:2; 35:30) and therefore cannot be the great-grandson of Caleb the son of Jephunneh. Third, a Caleb the son of Hur can be identified according to the MT of 1 Chr 2:50, but according to his genealogy (1 Chr 2:42–55), this Caleb appears to be his own grandfather. Fourth, the names of some of Caleb’s descendants are place names (i.e., Tekoa, Ziph, Madmannah, and Hebron), which complicates an attempt to understand the purpose of the genealogies (see Noth 1932). Williamson (1 and 2 Chronicles NCBC, 48–55) resolves these problems by assuming that the Chronicler pulled together most of the genealogies but was not concerned with the details of genealogical consistency. Rudolf (Chronikbücher HAT, 10–25), on the other hand, attributes the inconsistencies to later additions which disrupted the consistency of the Chronicler’s composition. It is generally agreed that one section (1 Chr 2:42–50) derives from a tradition which predates the Chronicler, probably from the united monarchy or shortly thereafter (Williamson 1 and 2 Chronicles NCBC, 55).

The key to resolving the tensions in these genealogies is the fact that Caleb is part of Judah’s genealogy. Caleb the son of Jephunneh is a Kenixzite who gained special status through his deeds in the wilderness wandering and conquest stories. On the other hand, Caleb the son of Hezron plays a role only in the genealogies of Judah, and Bezalel the tabernacle builder seems to be the central character in his genealogy. The Chronicler does not attempt to relate Caleb the son of Jephunneh to Caleb the son of Hezron because neither of them is central to his purpose of establishing a royal and cultic origin in the tribe of Judah (Williamson 1 and 2 Chronicles NCBC, 52). Caleb the Kenizzite is important, rather, because of things he did (Numbers 13–14; Josh 14:6–15) and associations he had (Josh 15:13–19 = Judg 1:11–15; Judg 3:9; see Boling Judges AB, 82) outside the Chronicler’s framework, although these were not unknown to the Chronicler. Therefore, in addressing the questions raised above, Caleb the Kenizzite who appears in 1 Chr 4:15 within the lineage of Perez is to be identified with the individual so well known from the tradition of Calebites in S Palestine (Numbers 13–14; Joshua 14–15; Judges 1). To ask whether his daughter Achsah is the same as the daughter of Caleb the son of Hezron in 1 Chr 2:49 misses the point of the genealogy there. Furthermore, the complex genealogies of Caleb in 1 Chr 2:18–24, 42–55 serve to highlight the mix of parallel (i.e., a sequence of siblings) and hierarchical (i.e., parent followed by child) genealogies in this chapter. The chiastic structure of the sections of genealogies in 1 Chronicles 2, as discussed by Williamson (1 and 2 Chronicles NCBC, 49), focuses the reader’s attention on the significance that the Hezron clan had within the tribe of Judah; moreover, this follows the pattern of treating the sons in reverse order as established in 1 Chr 1:5–23, 28–34. Finally, by listing descendants of Caleb who have names associated with geographical locations, the Chronicler reveals both the antiquity of his source material and the close association of persons with places (Noth 1932; see also EJ 3: 41–42).

This introduces the final issue of the function of genealogies. According to Wilson (1977: 183), genealogies can be used to delineate social and political ties between two groups, and, in particular, to incorporate marginally affiliated clans into a central group. The genealogy of Caleb is related in this way to the tribe of Judah (Yeivin 1971: 13–14) and was assimilated into the Israelite tribal system thereby (Johnson 1969: 6). Not only the individuals and groups of people but the places associated with them became part of the tribe. Thus, the genealogy provided a means for legitimizing social relations and for defining the geographical domain of the individuals or groups concerned.

It would appear that Caleb the son of Jephunneh is the name of a Kenizzite whose personal exploits became the tradition of the clan which took his name as patronym. This clan existed independently in S Palestine, but through political, economic, and religious ties it eventually became part of the tribe of Judah. Even within the larger Israelite tradition, the distinctive stories of the Calebites were retained into the postexilic period.

2. The son of Hezron and great-grandfather of Bezalel (1 Chr 2:18–20). A variant form of the name occurs in 1 Chr 2:9 as Chelubai (Heb keľbāy), and the LXX interprets the form as chaleb and identifies this third son of Hezron with the Caleb who appears in the following verses. The identification is correct because the difference in spelling is a matter of an afformative (Heb -ay) which is common (IPN, 41), and both persons hold the same position in the genealogy of Hezron (1 Chr 2:9, 18, 42; see Beltz 1974: 38). According to Williamson (1 and 2 Chronicles NCBC, 51), the variance may support the view that the Chronicler constructed 1 Chr 2:9 to connect two originally independent sources (1 Chr 2:10–17, and 25–33, 42–50a). As noted above, Caleb is one of three sons of Hezron along with Jerahmeel and Ram, he appears only in this genealogy, and he serves to introduce Bezalel the tabernacle builder into the line of Judah (1 Chr 2:20). Interplay between this Caleb and the tradition surrounding Caleb No. 1 influenced the genealogies. Thus, the names of the region and towns in which the Calebite tribe originally lived came to be so closely identified with the name Caleb (i.e., the Negeb of Caleb) that the town names were included as descendants in the genealogy of this son of Hezron.

3. The son of Hur, according to the MT of 1 Chr 2:50. The textual ambiguity of this verse is correctly resolved in the RSV by reading the accentual pause as a period. Rather than reading with the MT, “These were the sons of Caleb, the son of Hur the firstborn of Ephrathah . . .” the first phrase is taken to summarize the preceding section (vv 42–49) and what follows introduces a new genealogy, “. . . These are the sons of Caleb. The son(s) of Hur the firstborn of Ephrathah . . .” Consequently, this individual should not be differentiated from the Caleb in 1 Chr 2:42 (see Caleb No. 2 above).

Bibliography

Albright, W. F. 1941. Two Letters from Ugarit (Ras Shamrah). BASOR 82: 43–49.

Beltz, W. 1974. Die Kaleb-Traditionen im Alten Testament. BWANT 5/18. Stuttgart.

Brunet, G. 1985. L’Hébreu Kèlèb. VT 35: 485–88.

Johnson, M. D. 1969. The Purpose of Biblical Genealogies with Specific Reference to the Setting of the Genealogies of Jesus. SNTSMS 8. Cambridge, MA.

Margalith, O. 1983. KELEB: Homonym or Metaphor? VT 33: 491–95.

Noth, M. 1932. Eine siedlungsgeographische Liste in 1. Chr. 2 und 4. ZDPV 55: 97–124.

Thomas, D. W. 1960. Kelebh ‘Dog’: Its Origin and Some Usages of It in the Old Testament. VT 10: 410–27.

Wilson, R. R. 1977. Genealogy and History in the Biblical World. YNER 7. New Haven.

Yeivin, Sh. 1971. The Israelite Conquest of Canaan. Uitgaven van het Nederlands Historisch-Archaeologisch Instituut te Istanbul 27. Istanbul.

Mark J. Fretz

Raphael I. Panitz

Freedman, D. N. (1996, c1992). The Anchor Bible Dictionary (1:808). New York: Doubleday.

CALEB The Kenizzite chosen by Moses to go, along with Joshua and others, to “spy out the land” of Canaan (Num. 13:6; 32:12). Only he and Joshua of the original twelve returned with an encouraging report; hence only they survived to enter “the promised land” (14:38; 32:12; Josh. 14:9). By driving out the Anakim forty years later, he received Hebron as his inheritance. His name is closely tied to the word for “dog,” as in a “faithful dog.”

See also joshua.

Jeffrey, D. L. (1992). A Dictionary of biblical tradition in English literature. Grand Rapids, Mich.: W.B. Eerdmans.

Caleb — a dog. (1.) One of the three sons of Hezron of the tribe of Judah. He is also called Chelubai (1 Chr. 2:9). His descendants are enumerated (18–20, 42–49).

(2.) A “son of Hur, the firstborn of Ephratah” (1 Chr. 2:50). Some would read the whole passage thus: “These [i.e., the list in ver. 42–49] were the sons of Caleb. The sons of Hur, the firstborn of Ephratah, were Shobal, etc.” Thus Hur would be the name of the son and not the father of Caleb (ver. 19).

(3.) The son of Jephunneh (Num. 13:6; 32:12; Josh. 14:6, 14). He was one of those whom Moses sent to search the land in the second year after the Exodus. He was one of the family chiefs of the tribe of Judah. He and Joshua the son of Nun were the only two of the whole number who encouraged the people to go up and possess the land, and they alone were spared when a plague broke out in which the other ten spies perished (Num. 13; 14). All the people that had been numbered, from twenty years old and upward, perished in the wilderness except these two. The last notice we have of Caleb is when (being then eighty-five years of age) he came to Joshua at the camp at Gilgal, after the people had gained possession of the land, and reminded him of the promise Moses had made to him, by virtue of which he claimed a certain portion of the land of Kirjath-arba as his inheritance (Josh. 14:6–15; 15:13–15; 21:10–12; 1 Sam. 25:2,3; 30:14). He is called a “Kenezite” in Josh. 14:6,14. This may simply mean “son of Kenez” (Num. 32:12). Some, however, read “Jephunneh, the son of Kenez,” who was a descendant of Hezron, the son of Pharez, a grandson of Judah (1 Chr. 2:5). This Caleb may possibly be identical with (2).

(4.) Caleb gave his name apparently to a part of the south country (1 Sam. 30:14) of Judah, the district between Hebron and Carmel, which had been assigned to him. When he gave up the city of Hebron to the priests as a city of refuge, he retained possession of the surrounding country (Josh. 21:11,12; comp. 1 Sam. 25:3).

Easton, M. (1996, c1897). Easton's Bible dictionary. Oak Harbor, WA: Logos Research Systems, Inc.

CALEB

1. Son of Jephunneh the Kenizzite (Nm 32:12; Jos 14:6) and older brother of Kenaz (Jgs 1:13). Caleb was one of the 12 spies sent to scout out the land of Canaan. Although he and Joshua, another spy, recommended an immediate attack, their suggestion was rejected by the Israelite tribes because of other reports of heavily defended fortresses. Consequently, entrance into Canaan, the Promised Land, was delayed for some years as a divine judgment (Nm 14:21–23, 34–35).

When Israel under Joshua’s leadership finally occupied Canaan, Caleb, at age 85 (Jos 14:6–7, 10), was assigned Hebron, which he conquered by overcoming its Anakim inhabitants (vv 13–14). Caleb offered his daughter Achsah to whomever would overthrow nearby Debir (Kiriath-sepher). Othniel, Kenaz’s son and Achsah’s cousin, was able to claim her as his wife by conquering the town (15:16–17).

Hebron later became a Levitical city of refuge (Jos 21:13; 1 Chr 6:55–57). In some portion of Caleb’s territory David spent time as an outlaw and met his future wife Abigail, then the wife of Nabal, a Calebite (1 Sm 25:3). Here also his wives were captured by Amalekite marauders who had raided southern Judah and “the Negev of Caleb” (1 Sm 30:14).

2. Hezron’s son and brother of Jerahmeel (1 Chr 2:18, 42), also called Chelubai (v 9). Many scholars, however, believe that this Caleb is the same as #1 above because (1) Achsah is mentioned as the daughter of both (v 49); and (2) the prominent place of an otherwise unknown Caleb in the genealogy would be hard to account for. According to these scholars, Caleb was listed as a son of Hezron (the grandson of Judah) in order to establish his position and inheritance in Judah’s tribe. In reality, however, Caleb was a foreigner, son of Jephunneh, a Kenizzite, who had joined himself and his clan to Judah’s tribe. Some support this view by arguing that Caleb is a Horite rather than Israelite name.

3. Hur’s son, according to the kjv (1 Chr 2:50). Most likely, however, the kjv joins what should be two separate phrases. The nlt correctly renders it, “These were all descendants of Caleb. The sons of Hur …”

Elwell, W. A., & Comfort, P. W. (2001). Tyndale Bible dictionary. Tyndale reference library (249). Wheaton, Ill.: Tyndale House Publishers.

CA´LEB (kāʹleb; a “dog”).

1. The son of Jephunneh (which see), the Kenizzite, and head of one of the families of Judah. The first mention of Caleb was his appointment at the age of forty years (Josh. 14:6–7) as one of the twelve spies sent by Moses to explore Canaan (Num. 13:6, 17–25), c. 1440 b.c.

On their return all the spies agreed respecting the preeminent goodness of the land but differed in their advice to the people. While the ten others announced the inability of Israel to overcome the Canaanites, Caleb and Joshua spoke encouragingly. They admitted the strength and stature of the people and the greatness of the walled cities but were far from despairing. Caleb, stilling the people before Moses, exhorted them earnestly and boldly, “We should by all means go up and take possession of it, for we shall surely overcome it” (Num. 13:30). For this act of faithfulness, repeated the following day, Caleb and Joshua barely escaped being stoned by the people (14:10). Moses announced to the congregation, however, that they alone, of all the people over twenty years of age, should enter into the Promised Land, and in a plague that shortly followed the other spies died (14:26–38). A special promise was given to Caleb that he should enter the land that he had trodden upon, and that his seed should possess it (14:24).

We find no further mention of Caleb until about forty-five years after. The land was being divided, and he claimed the special inheritance promised by Moses as a reward of his fidelity. His claim was admitted, and Joshua added his blessing. Caleb, who at the age of eighty-five was still as strong for war as when he was forty, drove out the Anakim from Hebron (Josh. 14:6–15; 15:14). He then attacked Debir (Kiriath-sepher), to the SW of Hebron. This town must have been strong and hard to conquer, for Caleb offered a prize to the conqueror, promising to give his daughter Achsah for a wife to anyone who should take it. Othniel, his nephew, took the city and secured Achsah and a tract of land (15:13–19). We have no further information respecting Caleb’s life or death.

Concerning the taking of Debir, Keil notes: “There is no discrepancy between the accounts of the taking of Debir (Josh. 11:21–22; 15:13–19), for the expulsion of its inhabitants by Joshua did not preclude the possibility of their returning when the Israelitish armies had withdrawn to the north” (Com.).

2. The last named of the three sons of Hezron (1 Chron. 2:18), of the descendants of Judah, in 1 Chron. 2:9, where he is called Chelubai (which see; still Caleb in the NIV). His sons by his first wife, Azubah, or Jerioth (which see), were Jesher, Shobab, and Ardon (v. 18). After her death he married Ephrath, by whom he had Hur (v. 19) and perhaps others (v. 50). He had also several children by his concubines, Ephah and Maacah (vv. 46, 48).

3. In the KJV and NIV of 1 Chron. 2:50, a son of Hur. See the NASB for a better reading.

Unger, M. F., Harrison, R. K., Vos, H. F., Barber, C. J., & Unger, M. F. (1988). The new Unger's Bible dictionary. Revision of: Unger's Bible dictionary. 3rd ed. c1966. (Rev. and updated ed.). Chicago: Moody Press.

CALEB (Heb. kālēḇ). 1. Third son of Hezron son of Pharez: Jerahmeel’s youngest brother; ‘Chelubai’ (1 Ch. 2:9). From him, through Ephrathah, lines of descent are given in 1 Ch. 2:18ff. to Bezalel, Moses’ chief craftsman; in 2:24, to the settlers of Tekoa; in 2:50ff., to the settlers of Kiriath-jearim, Bethlehem, Netophah, Zorah, Eshtaol, Beth-gader and others (the Kenite families named in 2:55 may be loosely connected).

2. ‘Brother of Jerahmeel’ (1 Ch. 2:42), possibly the same as 1, from whom descent was traced in the towns of Ziph, Maon and Beth-zur (the names Hebron and Tappuach also occur). This list may refer in part to Caleb 3, father of Achsah (v. 49).

3. Caleb ben Jephunneh, an outstanding leader of Judah, whose faithfulness in the mutiny at Kadesh won him exemption from the curse pronounced there (Nu. 14:24). He directed the invasion of Judaea and settled at Hebron (Jos. 1; 15). From Jos. 14:6, etc.; 1 Ch. 4:14–15, we learn that he was a *Kenizzite. *Nabal was his descendant.

4. ‘Brother of Shuhah’, spelt ‘Chelub’ in 1 Ch. 4:11.

Wood, D. R. W., Wood, D. R. W., & Marshall, I. H. (1996, c1982, c1962). New Bible Dictionary. Includes index. (electronic ed. of 3rd ed.) (156). Downers Grove: InterVarsity Press.

Caleb (kayʹleb), the founding father of the Calebites, a distinct group of people in Judah, perhaps extra-Israelite in origin. As a representative of Judah, Caleb functions in the spy tradition (Num. 14) as the person who, along with Joshua, brought a positive report to the Israelites about the land available for conquest. In contrast to the other spies whose reports were negative, Caleb won the right to enter God’s land and to inherit space in the vicinity of Hebron in the south. The tradition about Caleb reflects the special interests of Judah, the southern tribe. In contrast to Caleb’s reward, the representatives of the northern tribes were denied entry into the land. The construction of this tradition doubtless mirrors the political struggles between the north and the south after the conquest. See also Hebron; Joshua; Judah. G.W.C.

Achtemeier, P. J., Harper & Row, P., & Society of Biblical Literature. (1985). Harper's Bible dictionary. Includes index. (1st ed.) (149). San Francisco: Harper & Row.

Caleb (Heb. kālēḇ)

1. The third son of Hezron; brother of Jehrahmeel and Ram. In the genealogies of the Israelite tribes the descendants of Caleb are members of the family of Hezron, the clan of Perez, and the tribe of Judah (1 Chr. 2:9 [NRSV “Chelubai”], 18, 42). Although his genealogy in 1 Chr. 2:18–24; 2:42–55 is not intelligible, it is clear that his descendants were the leaders of important Judean clans for whom the towns of Hebron, Tappuah, Bethlehem, Kiriath-jearim, and others were named.

2. The son of Jephunneh, Kenizzite (Num. 13:6; 32:12), and father-in-law of Othniel, one of the first judges of Israel (Josh. 15:17). Originally an Edomite clan (Gen. 36:15, Kenaz) that settled in southern Palestine, the Kenizzites are listed among the people of Canaan who are to be dispossessed by the descendants of Abraham (15:19). The Calebites appear in 1 Sam. 25:3 as a group distinct from the tribe of Judah. Many scholars believe that the Calebites were a Kenizzite clan which was incorporated into the tribe of Judah during the reign of David. When Moses requested each tribe to designate a man to explore the land of Canaan, Caleb was selected because he was one of the leaders of Judah (Num. 13:3). He was sent as one of the 12 spies to scout the land of Canaan and bring a report to the people of Israel. While the other 10 spies brought a pessimistic report, Caleb and Joshua encouraged the people to trust in Yahweh and take possession of the land. Because of their faithfulness, Caleb and Joshua were allowed to enter the land and take part in the conquest of Canaan (Num. 13:1–14:10; Josh. 14:6; 13–14).

When Moses appointed a group of people responsible for distributing the land of Canaan, Caleb was selected to represent the tribe of Judah (Num. 34:19). He was 85 years old when he finished conquering the land assigned to his clan (Josh. 14:7, 10). Caleb received as his inheritance the city of Hebron, formally known as Kiriath-arba from which he expelled the three leaders of the Anakim (Josh. 14:13–15; 15:14). As a reward for Othniel’s conquest of Kiriath-sepher (Debir), Caleb gave his daughter Acsah in marriage (Josh. 15:15–19); since the text is not clear, it is not certain whether Othniel was Caleb’s brother or nephew. The land occupied by Caleb and his descendants was known as the Negeb of Caleb (1 Sam. 30:14). Its location is unknown, but it was probably situated S of Hebron, the area where Nabal, a descendant of Caleb, lived (1 Sam. 25:3).

Claude F. Mariottini

Freedman, D. N., Myers, A. C., & Beck, A. B. (2000). Eerdmans dictionary of the Bible (210). Grand Rapids, Mich.: W.B. Eerdmans.