A commentary of M. John Calvin, upon the book of Joshua finished a little…A commentarie of M. Iohn Caluine, vpon the booke of Iosue finished a little…

63 Nevertheless, the Jebusites, that were the inhabitants of Jerusalem, could not the children of Judah cast out, but the Jebusites dwell with the children of Judah at Jerusalem unto this day.

63 Neuerthelesse, the Ieb usites, that were the inhabitantes of Hierusalem, could not the children of Iudah cast out, but the Iebusites dwell with the children of Iudah at Hierusalem vnto this day.

Here is that declared, which was done after the death of Joshua, as appeareth by the book of Judges: but least the strangeness should breed a question, for that a fruitful land and full of springs was given in patrimony to a woman, the writer of the book thought good to interlace that history, which came to pass afterward, that nothing should remain doubtful in the lot of the tribe of Judah. First it is said, that Caleb, after he had taken Hebron, laid siege to Debir, or Kiriath Sepher, and promised to take him to his son in Law which first should enter into it. And it appeareth, that seeing he provoketh his soldiers to take the city with so singular a reward, that it was a matter of no small hardness. Whereby is confirmed that, which we saw before, that a painful piece of work was laid upon him, when he was enfeoffed with such a possession, as not without great danger he could conquer. Therefore, to encourage his most valiant soldiers, he promiseth the marriage of his daughter in reward of his valiantness, whosoever should first scale the walls and enter the city. Then it is added, that Othoniel, which was his brothers som••, ⟨p. 75⟩obtained this reward by his virtue. But how it crept into the vulgar translation, (The younger brother of Caleb,) I know not: and surely, the error can not be excused by any colour: therefore diverse men unskilfully trouble themselves, to search how Othoniel would take his Niece to wife, because such marriage was already forbidden by the Law. It is easy to prove, that he was not her Uncle, but her Uncles son. But here it is demanded, how Caleb was so bold to promise his daughter, before he knew how her affection stood. For although it be the dutie of parents, to give forth their daughters in marriage: yet they are not allowed such Tyrannical rule over them, that they may marry them to what husbands they list, without knowing their mind and affection to them. For when all contracts ought to be voluntary in marriage, especially there ought to be liberty, that no man be constrained to bind his faith against his will. But Caleb was lead with a likely reason, that he doubted not of the consent of his daughter: