Study Guide Commentary Series, Old Testament, Vol. 4. See attached PDF (228 pages)
INTRODUCTION TO JOSHUA
I. NAME OF THE BOOK
A. The name comes from Moses' successor and the chief character of the book
B. His name (BDB 221) is made up of two Hebrew terms:
1. YHWH (J plus a vowel)
2. salvation (Hoshea)
C. It is exactly the same Hebrew name (cf. Acts 7:45) as Jesus (Matt. 1:21).
II. CANONIZATION—Joshua is the first book of the section of the Hebrew canon known as "the Prophets." This section is divided into two parts:
A. the former prophets which included Joshua—Kings (except Ruth)
B. the latter prophets which included Isaiah—Malachi (except Daniel and Lamentations)
III. GENRE
A. These historical books continue the history of God's people which began in Genesis. It is not a western chronological history, but a selective theological history. This does not mean to imply that it is not true or accurate, but it does mean that it selected out certain events to teach theological truths about God, man, sin, salvation, etc. In this sense it is similar to the Gospels and Acts of the New Testament.
B. History for the Jews was not cyclical, like its surrounding neighbors, based on the cycles of nature, but it was "teleological." It had a goal, a purpose. God was moving toward a predetermined goal, i.e., the redemption of a fallen world.
IV. AUTHORSHIP
A. The book itself is anonymous.
B. The traditional author is the chief character of the book
1. His name was originally Hoshea ("salvation"), Num. 13:8
2. Moses changed his name to Joshua ("YHWH" and "salvation"), Num. 13:16; Deut. 32:44
3. For some unknown reason his name is spelled in four different ways
a. Yeshoshu's, (common) Joshua 1
b. Yehoshu's Deut. 3:21
c. Hoshe'a, Deut. 32:44
d. Yeshu'a, Neh. 8:17
C. Baba Bathra 14b (a book of the Talmud) says that Joshua wrote the book except for the account of his death which was recorded by Eleazar, the priest (24:29-30). Eleazar's son, Phinehas (Num. 25:7-13; 31:6-8; Jos. 22:10-34), wrote the portion of the book which records Eleazar's death (24:31-33).
D. Joshua the man
1. born in slavery in Egypt
2. one of the twelve spies (from the tribe of Ephraim cf. Jos. 19:50; 24:30; 1 Chr. 7:27), only he and Caleb brought a faith report (Num. 14:26-34)
3. Moses' faithful helper throughout the Exodus experience. The only one who went up Mt. Sinai with Moses (half-way—Exod. 24:13-14)
4. Commander of the Israeli army (Exod. 17:8-13)
5. Named Moses' successor in Num. 27:15-23; Deut. 3:18-22; 31:1-8
6. Led the conquest of Canaan as Moses' successor (Deut. 31:23)
E. Some evidence for contemporary (immediately after Joshua's day) authorship:
1. The book states Joshua could write (cf. Jos. 8:32; 24:26).
2. It is obviously eye-witness material.
a. "We" 5:1 (MSS variation)
b. "Joshua circumcised them" (5:7-8)
c. Joshua's private encounter with the Angel of the Lord (5:13-15).
d. "She (Rahab) has lived in the midst of Israel to this day" (6:25). This is not a later editor but an eye-witness contemporary.
3. He used some written sources.
a. The Book of Jashar, (10:13, cf. 2 Sam. 1:18) which were war poems of Israel.
b. "In a book," 18:9
4. The accurate listing of the names of ancient cities fits a contemporary author, not a later editor(s).
a. Jerusalem called Jebus (15:8,63; 18:16, 28)
b. Hebron called Kiriath-arba (14:15; 15:13-14)
c. Kiriath—jerrim is called Baalah (15:9, 10)
d. Sidon is referred to as the major Phoenician city, not Tyre (11:8; 13:6; 19:28), which later became the chief city.
5. Joshua, like the Pentateuch, has some editorial additions.
a. Joshua's death
b. the later conquest of Hebron (14:6-15, 15:13-14)
c. the later conquest of Debir (15:14, 49)
d. Dan's migration north (19:47)
e. the phrase "until this day" occurs many times which shows a later edition (4:9; 5:9; 6:25; 7:26 [twice]; 8:28-29; 9:27; 10:27; 13:13; 14:14; 15:63; 16:10; 22:3).
E. Modern Scholarship
1. Note the similarities between the Pentateuch and Joshua (hexateuch theory).
a. style
b. vocabulary
2. The Documentary Hypothesis of J, E, D, P sees the book as written over a long period of time by an editorial process.
a. J source wrote the parts of chapters 1-12 which focus on individual battles (950-850 b.c.).
b. E source wrote the parts of chapter 1-12 which focus on united campaign (750 b.c.).
c. A combination of J & E occurred around 650 b.c. in which most of J was excluded.
d. The book was reedited by the priest/prophet of Josiah's day who wrote Deuteronomy. This person or group is called the Deuteronomist source. This source also wrote the book of Deuteronomy in order to strengthen Josiah's reform in 621 b.c. by focusing on Jerusalem as the only true sanctuary.
e. The P source was a group of priests who wrote chapters 13-21 in the 400 b.c. period.
f. Still further supposed additions were made in the third century b.c.
3. Notice the presuppositions of the theory! Notice how it cuts the text from its historical setting and contemporary author. I reject this as a modern attempt to analyze ancient texts in light of modern literary theories. However, it must be stated:
a. The book is anonymous.
b. Joshua's death, like Moses, is recorded in the book.
c. There has been some on-going editing of the OT books.
d. We accept the process of formation that produced the OT as inspired.
4. Evidence against a Hexateuch (Genesis — Joshua).
a. in Jewish tradition there is clear distinction between the five books of Moses (the Pentateuch) and Joshua, which starts "the prophets" section of the Hebrew canon:
(1) Ben Sira, the author of Ecclesiasticus written about 185 b.c., makes a distinction, 48:22-45:12.
(2) Flavius Josephus in his book Contra Apioness 1:7ff makes a distinction.
(3) The closing scribal note of the Masoretic Text (MT) of the Pentateuch makes a distinction.
(4) The weekly Bible readings of the Synagogue called "the Haphtaroth" make a distinction.
(5) the Samaritans took the Pentateuch as Scripture but not Joshua.
b. Internal evidence (Young, p. 158).
(1) There is a special use of the personal pronoun in Joshua that is not in the Pentateuch.
(2) The city of Jericho is spelled differently.
(3) The title for Deity, "the God of Israel," occurs in Joshua 14 times but never in the Pentateuch. We must admit that there is so much we do not know about the formation of these OT books into their current state.
V. SOURCES FOR CORROBORATION OF HISTORICAL SETTING
A. Archaeology has shown that most of the large walled cities of Canaan were destroyed and rapidly rebuilt about 1250 b.c.
1. Hazor
2. Lachish
3. Bethel
4. Debir (formerly called Kerioth Sepher, 15:15).
B. Archaeology has not been able to confirm or reject the biblical account of the fall of Jericho. This is because the site is in such poor condition.
1. Weather/location
2. Later rebuildings on old sites using older materials
3. Uncertainty as to the dates of the layers
C. Archaeology has found an altar on Mt. Ebal that might be connected to Jos. 8:30-31 (Deut. 27:2-9). It is very similar to a description found in the Mishnah (Talmud).
D. The Ras Shamra texts found at Ugarit show the Canaanite life and religion of 1400s b.c.
1. Theirs was a polytheistic nature worship (fertility cult).
2. El was chief deity.
3. El's consort was Asherah (later she is consort to Ba'al).
4. Their son was Ba'al (Haddad), the storm god.
5. Ba'al became the "high god" of the Canaanite pantheon. Anat was his consort.
6. Their ceremonies were similar to Isis and Osiris of Egypt
7. Ba'al worship was focused on local "high places" or stone platforms (ritual prostitution)
8. Ba'al was symbolized by a raised stone pillar (phallic symbol), while Asherah or Astarte was symbolized by a carved wooden stake, or live tree, which symbolized "the tree of life"
E. Archaeology has confirmed that the major empires of the region (Anatolia, Egypt, or Mesopotamia) were unable to exercise influence in Palestine during this period known as the Late Bronze Age (1550-1200 b.c.)
F. The accurate listing of the names of ancient cities fits a contemporary author, not a later editor(s).
1. Jerusalem called Jebus (15:8; 18:16, 28)
2. Hebron called Kiritath-arba (14:15; 15:13, 54; 20:7; 21:11)
3. Kiriath-jearim is called Baalah (15:9, 10)
4. Sidon is referred to as the major Phoenician city not Tyre (11:8; 19:28), which later became the chief city
G. The Hittite Treaty Pattern of the Second Millennium b.c.
1. The Hittite treaties of the second millennium b.c. offer us an ancient, historically contemporary parallel to the structure of Deuteronomy (as well as Exodus - Leviticus and Joshua 24). This treaty pattern changed by the first millennium b.c. This gives us evidence for the historicity of Deuteronomy. For further reading in this area, see G. E. Mendenhall's Law and Covenants in Israel and the Ancient Near East.
2. The Hittite Treaty of the Second Millennium b.c. and it Deuteronomy parallels
a. preamble (Deut. 1:1-5, introduction of speaker, YHWH)
b. review of the past acts of the King (Deut. 1:6-4:49, God's past acts for Israel)
c. treaty terms (Deut. 5-26)
(1) general (Deut. 5-11)
(2) specific (Deut. 12-26)
d. results of treaty (Deut. 27-29)
(1) benefits (Deut. 28)
(2) consequences (Deut. 27)
e. witness of deity (Deut. 30:19; 31:19, also 32, Moses' son functions as a witness)
(1) a copy in temple of the deity
(2) a copy with the vassal to be read annually
(3) uniqueness of the Hittite treaties from the later Assyrian and Syrian treaties
(a) the historical review of the past acts of the king
(b) the cursing section was last pronounced
3. The Hittite Treaty Pattern of the Second Millennium and Its Parallels in Joshua
a. identification of the King (24:2)
b. narrative of the King's great acts (24:2-13)
c. covenant obligations (24:14,23)
d. instructions for depositing the treaty in the sanctuary (24:25-26)
e. the deities of the parties involved invoked as witnesses (24:22)
f. blessing of fidelity; curses for violation (24:20)
VII. LITERARY UNITS (context)
A. The geographical movements also form an outline for the book.
1. on the Plains of Moab, 1-2
2. crossing the Jordan River to Gilgal near Jericho, 3-4
3. the central Canaan military campaign, 5:1-10:15
4. the southern Canaan military campaign , 10:16-43
5. the northern Canaan military campaign, 11:1-23
6. geographical division of the land among the tribes, 13-21
B. A Brief Outline
1. the conquest of Canaan, 1-12
2. the dividing of the Promised Land among the tribes, 13-21
3. Joshua's final words and death, 22-24
VIII. MAIN TRUTHS
A. It demonstrates God's faithfulness to His promise to Abraham (Gen. 12:1-3) about the land (Gen. 15:16).
B. It continues the history begun in Genesis and brings it into a new period. During this time, tribal associations were the central unifying factor. There was no central government.
C. The concept of "Holy War" seems so cruel to us but God warned the Israelites against the sins of the Canaanites. As God removed them from the land because of their sins (cf. Gen. 15:16; Deut. 9:5), so too, will He remove the Jews for the same sins (the Exile, by Assyria and Babylon).
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
God's Charge to Joshua | God's Commission to Joshua | The Lord's Address to Joshua | God Commands Joshua to Conquer Canaan | The Summons to Enter the Promised Land |
1:1-9 | 1:1-9 | 1:1-9 | 1:1-9 | 1:1-5 |
God's Help Conditional on Faithfulness to the Law | ||||
1:6-9 | ||||
Preparations to Cross Jordan | The Order to Cross the Jordan | Joshua's Address to the People | Joshua Gives Orders to the People | Support From the Trans-Jordanian Tribes |
1:10-11 | 1:10-11 | 1:10-11 | 1:10-11 | 1:10-18 |
1:12-18 | 1:12-15 | 1:12-15 | 1:12-15 | |
1:16-18 | 1:16-18 | 1:16-18 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA JOSHUA 1:1-9
1Now it came about after the death of Moses the servant of the Lord, that the Lord spoke to Joshua the son of Nun, Moses' servant, saying, 2" Moses My servant is dead; now therefore arise, cross this Jordan, you and all this people, to the land which I am giving to them, to the sons of Israel. 3Every place on which the sole of your foot treads, I have given it to you, just as I spoke to Moses. 4From the wilderness and this Lebanon, even as far as the great river, the river Euphrates, all the land of the Hittites, and as far as the Great Sea toward the setting of the sun will be your territory. 5No man will be able to stand before you all the days of your life. Just as I have been with Moses, I will be with you; I will not fail you or forsake you. 6Be strong and courageous, for you shall give this people possession of the land which I swore to their fathers to give them. 7Only be strong and very courageous; be careful to do according to all the law which Moses My servant commanded you; do not turn from it to the right or to the left, so that you may have success wherever you go. 8This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success. 9Have I not commanded you? Be strong and courageous! Do not tremble or be dismayed, for the Lord your God is with you wherever you go."
1:1 "Now it came about" This book begins with the Hebrew phrase "And it came to pass," which shows that Joshua is continuing the history which began in the Pentateuch (Torah), although it must be stated that ancient Hebrew regularly started books with "and."
▣ "after the death of Moses" The chosen leader is dead, but Israel's God is not! See Deuteronomy 34.
▣ "the servant of the LORD" The title "Servant of the Lord" is an honorific one which is used of Abraham in Gen. 26:24; of David in 1 Kgs. 8:66; and of Joshua only after his death in Jos. 24:29. This seems to be the background for the Servant Songs of Isaiah 40-53 and possibly the background of Paul's famous phrase "slaves of Christ."
For "Lord" see Special Topic following.
SPECIAL TOPIC: NAMES FOR DEITY
▣ "the Lord spoke to Joshua" Originally he was to consult the High Priest for guidance (cf. Num. 27:18-23). YHWH is said to have spoken to Joshua like He had to Moses (cf. Jos. 1:1; 4:1,15; 5:9; 6:2). He was one of the two spies who brought a positive report and he lived through the Wilderness Wandering period (cf. Num. 26:25). He was Moses' right-hand man from the time of the Exodus from Egypt to the crossing of the Jordan. This shows that although leaders come and go, God is the consistent power and strength of the people.
1:2 "Moses, my servant is dead" The question is often asked, "Why could Moses not enter the Promised Land after being such a faithful, effective leader?" The reason is seen in Num. 20:12; 27:14; Deut. 3:26. One major theological truth again and again in the history books of the OT is that when God reveals to someone what to do, but they slightly change it, the result is judgment. God is no respecter of persons. When Moses publically disobeyed God, he reaped the consequences.
▣ "arise, cross" Both of these verbs are Qal imperatives:
1. arise - BDB 877, KB 1086, e.g., Deut. 2:13,24; 10:11
2. cross - BDB 716, KB 778, e.g., Jos. 1:11,14; 2:23: 3:1
The time had come. It was time to act!
▣ "Jordan" The term "Jordan" is from a word which means "descending" (BDB 434). This river plunged almost 1,500 feet in just 80 miles. At this particular time of the year it was at flood stage (cf. Jos. 3:15). It was just as much an act of faith to cross this torrent as it was to have trust in God during the Exodus.
▣ "to the land which I am giving to them" This was a significant act because of God's promise to Abraham in Genesis 12, which was later repeated to Isaac and Jacob and then, through Moses, to all Israel. This was the promised land, given to them by God (cf. Gen. 15:12-21). In the OT and in Assyrian documents it is called "the land flowing with milk and honey" because of its fertility.
1:3 Notice the emphasis on God's sovereignty and His complete revelation to Moses concerning these matters. This reflects YHWH's promises to Abraham (cf. Gen. 12:7; 13:15; 15:18).
There are several places where the dimensions of the Promised Land are given:
1. Numbers 34:1-12
2. Deuteronomy 1:6-8; 3:12-20; 11:24
3. Joshua 1:3-4; 13:8-12
4. Judges 20:1
They are not all exactly the same. The only time Israel came close to these boundaries was during the kingdoms of David and Solomon.
1:4 "from the wilderness" The term"wilderness" (BDB 184) refers to "the Negev," which is usually translated "the south" (BDB 616). It refers to the semi-arid pastureland which was uninhabited, because of lack of ground water, located between Beersheba and the desert of Sinai.
▣ "Lebanon" This is literally "white" (BDB 526), which refers to (1) the snow-capped heights of Mt. Hebron or (2) the color of its cliffs. It designates the northern reaches of the Promised Land (cf. Deut. 1:7-8; 11:24).
▣ "as far as the great river, the river Euphrates" This refers not to the mouth of the Euphrates (BDB 832), but to the headwaters, which are northeast of the Sea of Galilee.
▣ "all the land of the Hittites" The exact location of this area is uncertain. It may refer to northern Syria. In the Bible there are three different groups of Hittites. The largest and most famous one was in central Turkey (Anatolia). There was a group by this name that also lived within Palestine. This same basic description is found in Deut. 11:24. Hittite names of these were found in written documents during the reigns of David and Solomon.
▣ "as far as the great sea" This refers to the Mediterranean, often called "the upper sea" and, therefore, is a designation for the west.
1:5
NASB"No man will be able to stand before you"
NRSV"No one shall be able to stand against you"
TEV"No one will be able to defeat you"
NJB"No one will be able to resist you"
Because of Deut. 7:24 and 11:25, this phrase has military overtones. Joshua passed this word of encouragement on to his army (cf. Jos. 10:8). The "you" is singular here and refers to Joshua. In Jos. 1:4 it was plural and referred to all the people.
▣ "just as I have been with Moses, I will be with you" What a tremendous promise! This is the same type of phrase used when God called Moses (cf. Gen. 26:3; 31:3; Exod. 3:12; Deut. 31:6,8; Jos. 3:7; Jdgs. 6:16; 1 Kgs. 11:38). The promise was YHWH's personal presence!
▣ "I will not fail you nor forsake you" The Hebrew word "fail" (DBD 951, KB 1276, Hiphil imperfect) implies "weakness" and the Hebrew word "forsake" (BDB 736, KB 806, Qal imperfect) implies "non abandonment." This reflects Deut. 31:6-7. These were covenant terms which imply that YHWH would be with Joshua (cf. Jos. 1:9), even though problems would arise. God's presence and promises are His greatest gifts!
1:6 "Be strong and courageous" This was Moses' message to Joshua (cf. Deut. 31:7,8,23). This is God's command to Joshua (BDB 304, KB 302, Qal imperative and BDB 54, KB 65, Qal imperative, cf. Jos. 1:6,7,9,18). This is Joshua's message to the people (cf. Jos. 10:25, same grammatical form). Notice the covenantal need for continuing human response.
▣ "the land which I swore to their fathers to give to them" The promise was given to Abraham in Gen. 12:7; to Isaac in Gen. 26:3; to Jacob in Gen. 28:13; and to all Israel in Exod. 6:8.
1:7 "be careful to do according to all the law which Moses My servant commanded you" The phrase "Be careful to do" is made up of two Qal infinitive constructs (BDB 1036, KB 1581 and BDB 793, KB 889). This is a repeated theme throughout this period of Israel's history. There is the covenant relationship between God and Israel which had stipulations on both sides (cf. Deut. 5:32-33; 6:1-4, 17, 24, 25).
God's covenant(s) are both conditional and unconditional. Some covenant promises are based solely on God, e.g., (1) Noah, cf. Gen. 8:20-21; 9:8-17; (2) Abraham, cf. Gen. 15:12-21. God will redeem mankind (cf. Gen. 3:15), but individuals are united to Him by personal faith and obedience (conditional covenant, cf. Gen. 12). The literary form of the conditional covenant is usually "if they. . .I will. . ." (cf. Deut. 28:1,2,9,13,15).
In my opinion the theological tension of the sovereignty of God versus the free will of humanity can best be explained in these covenantal categories.
▣ "do not turn from it to the right or the left" The verb (BDB 693, KB 747, Qal imperfect) is used in a jussive sense. This phrase (cf. Deut. 5:32; 17:11,20; 28:14; Jos. 23:6; 2 Kgs. 22:2; 2 Chr. 34:2; Pro. 4:27) reflects the Hebrew words for "sin," which were always a deviation from the standard (i.e., God Himself). The Hebrew term "righteousness" is literally "a measuring reed." All the terms for sin in Hebrew, and to some extent, followed by the terms for sin in Greek, mean "a deviation from the standard" or "crookedness" or "perverseness" or "falling short." God Himself is the standard!
▣ "so that you may have success wherever you go" Physical prosperity was the covenantal promise (cf. Jos. 1:8; Deut. 27-28). God wanted to bless His people and thereby bring the world to Himself. See Special Topic below. God purposed blessing (cf. Deut. 29:9), but fallen mankind was incapable of obedience, reaping only judgment (cf. Deut. 28:29).
SPECIAL TOPIC: BOB'S EVANGELICAL BIASES
1:8 "this book of the law shall not depart from your mouth" There are three emphases made in Jos. 1:8 about covenant responsibility:
1. talk about it continually (cf. Deut. 6:6-9)
2. meditate (BDB 211, KB 237, Qal perfect, cf. Ps. 1:2; 77:12; 143:5) on it always
3. perform it continually (the same phrase, "be careful to do," from Jos. 1:7 is repeated, cf. Deut. 6:6-9; Ps. 1:2; 119:97)
▣ "for then you will make your way prosperous, and then you will have success" The covenant blessings and cursings of Deuteronomy 27-29 make it plain that God wants to attract the world to Himself by blessing Israel! God's goal was prosperity, but the consequences of disobedience resulted in judgment. The world never saw the blessings of YHWH.
1:9 This includes both the positive aspect "to be strong and courageous" (cf. Jos. 1:6,7,9,18) and the negative aspect "to not tremble or be dismayed" (both of these verbs are negated Qal imperfects used in a jussive sense, [1] BDB 791, KB 888 and [2] BDB 369, KB 365, cf. Deut. 20:3; 31:6). The reason for this is that the Lord is going to go with them—the greatest promise is the presence of God (cf. Exod. 3:12).
NASB (UPDATED TEXT): JOSHUA 1:10-11
10"Then Joshua commanded the officers of the people, saying, 11Pass through the midst of the camp and command the people, saying, 'Prepare provisions for yourselves, for within three days you are to cross this Jordan, to go in to possess the land which the Lord your God is giving you, to possess it.'"
1:10 "the officers of the people" These were official scribes or military officers (BDB 1009, cf. Jos. 23:2; 24:1). They are mentioned as helpers of the elders in Num. 11:16. They were Joshua's way of communicating to the large number of Israelites.
1:11 This verse has three imperatives, two to the officers and one through them to the people:
1. the officers
a. "pass through the camp," BDB 716, KB 778, Qal imperative
b. "command the people," BDB 845, KB 1010, Piel imperative
2. the people: "prepare provisions," BDB 465, KB 464, Hiphil imperative
▣ "prepare provisions for yourselves" This refers to food (cf. Jos. 9:11; Gen. 42:25; 45:21; Exod. 12:39; Jdgs. 7:8; 20:10; 1 Sam. 22:10).
▣ "three days" This seems to be the period required for ritual purification (cf. Exod. 19:10-11) as well as time for preparation of food and for travel. It referred to the remainder of the day on which it was spoken and all of the next day and part of the succeeding day (cf. Jos. 3:2).
▣ "to go in to possess. . .to possess it" There are three Qal infinitive constructs:
1. go in, BDB 97, KB 112
2. possess, BDB 439, KB 441
3. possess, BDB 439, KB 441
The verb "possess" is used of the Promised Land several times:
1. Leviticus, 3 times
2. Numbers, 14 times
3. Deuteronomy, 71 times
4. Joshua, 27 times
5. Judges, 25 times
The immediate focus of the Abrahamic covenant for Israel was the land of promise! Genesis 15:12-21 is about to become a reality!
NASB (UPDATED TEXT): JOSHUA 1:12-15
12To the Reubenites and to the Gadites and to the half-tribe of Manasseh, Joshua said, 13Remember the word which Moses the servant of the Lord commanded you, saying, 'The Lord your God gives you rest and will give you this land.' 14Your wives, your little ones, and your cattle shall remain in the land which Moses gave you beyond the Jordan, but you shall cross before your brothers in battle array, all your valiant warriors, and shall help them, 15until the Lord gives your brothers rest, as He gives you, and they also possess the land which the Lord your God is giving them. Then you shall return to your own land, and possess that which Moses the servant of the Lord gave you beyond the Jordan toward the sunrise.
1:12 "the Reubenites the Gadites and the half-tribe of Manasseh" These three tribes wanted land on the eastern side of the Jordan because it was good pastureland (cf. Numbers 32). However, Moses commanded them to go to war with their brothers and claim the Promised Land (cf. Deut. 3:18-20) before going home to their land allocation. They even had to go first into battle.
▣ "half-tribe of Manasseh" This term may have two possible origins: (1) because Joseph's two children, Manasseh and Ephraim, inherited land equally, it may refer to Joseph having the right of double inheritance as the firstborn did; or (2) more likely, Manasseh had land on both eastern and western sides of the Jordan and so he is called the half-tribe, while Ephraim is never called a half-tribe.
1:13 "the Lord your God gives you rest" This was referred to in Deut. 3:18-20. The term "rest" (BDB 628, KB 679) is used in the sense of
1. a resting place
a. Exod. 33:14
b. Deut. 3:20
c. Jos. 1:13,15; 22:4
d. 1 Chr. 23:25
e. Isa. 63:14
2. freedom from enemies
a. Deut. 12:10; 25:19
b. Jos. 23:1
c. 2 Sam. 7:1,11
d. 1 Chr. 22:9
1:14
NASB"in battle array"
NKJV"armed"
NRSV"the warnings"
TEV"armed for battle"
NJB"in battle formation"
This (BDB 332) seems to come from the Arabic root which means "in a group of five" and possibly refers to the marching order of the army (cf. Jos. 4:12; Exod. 13:18; Num. 32:17; Jdgs. 7:11). The order would be (1) the advanced guard; (2) the main body; (3 and 4) two flanks and (5) a rear guard. This is similar to the marching order of the Egyptians (Rameses II) which shows the historicity of these accounts. Moses was trained at Pharaoh's court. The tribes whose families were safe and settled had to go into battle first (i.e., #1).
▣ "valiant warriors" This term is used several times in Joshua to describe the soldiers (cf. Jos. 6:2; 8:3; 10:7; Jdgs. 6:12; 11:1).
NASB (UPDATED TEXT): JOSHUA 1:16-18
16They answered Joshua, saying, "All that you have commanded us we will do, and wherever you send us we will go." 17Just as we obeyed Moses in all things, so we will obey you; only may the Lord your God be with you as He was with Moses. 18Anyone who rebels against your command and does not obey your words in all that you command him, shall be put to death; only be strong and courageous.
1:16 "they" This refers to the three tribes that settled on the eastern side of the Jordan, Reuben, Gad, and Manasseh (the half tribe).
▣ "all that you have commanded us we will do" This paragraph is a confirmation of the tribes' understanding that YHWH was speaking through Joshua. It is like a covenant renewal.
1:17 This is an affirmation and prayer (cf. Jos. 1:5,9).
1:18 Obedience was the key to covenant fidelity and military victory. The consequences of disobedience were terminal!
▣ "only be strong and courageous" God reaffirms His charge to Joshua (cf. Jos. 1:5,7,9,18) through these three tribes' affirmation.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why could Moses not enter the Promised Land?
2. What is the significance of the term "servant"?
3. Why was the Promised Land so important to the Jewish people?
4. Did Israel ever fully possess the limits of the Promised Land?
5. Is the covenant conditional? What does this imply?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Spies Sent to Jericho | Rahab Hides the Spies | Joshua's Spies at Jericho | Joshua Sends Spies into Jericho | Joshua's Spies at Jericho |
2:1-7 | 2:1-7 | 2:1-7 | 2:1-3 | 2:1-7 |
2:4-7 | ||||
Received by Rahab | The Pact Between Rahab and the Spies | |||
2:8-14 | 2:8-14 | 2:8-14 | 2:8-13 | 2:8-13 |
2:14 | 2:14-21 | |||
Promise to Rahab | ||||
2:15-21 | 2:15-21 | 2:15-21 | 2:15-16 | |
2:17-21 | The Spies Return | |||
2:22-24 | 2:22-24 | 2:22-24 | 2:22-24 | 2:22-24 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Rahab was a Canaanite harlot in Jericho, the rabbis say from age 10.
B. She hid the spies (that Joshua sent) from the city authorities because she feared Israel's imminent invasion.
C. She helped the spies escape over the walls.
D. Some say that she later became the wife of Salmon and the mother of Boaz, who is in the lineage of the Messiah (Matt. 1:5). Other Jewish traditions say she married Joshua.
E. She became very popular in Jewish writings (e.g., Sifre Numbers 78; Zuta' 75) as
1. one of the four most beautiful women in the world
2. the ancestress of 8 prophets, including Jeremiah and Huldah
3. a prime example of the power of repentance
F. In the NT she is mentioned twice as an example of faith, Hebrews 11:30-31 and James 2:24-26.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 2:1-7
1Then Joshua the son of Nun sent two men as spies secretly from Shittim, saying, "Go, view the land, especially Jericho." So they went and came into the house of a harlot whose name was Rahab, and lodged there. 2It was told the king of Jericho, saying, "Behold, men from the sons of Israel have come here tonight to search out the land." 3And the king of Jericho sent word to Rahab, saying, "Bring out the men who have come to you, who have entered your house, for they have come to search out all the land." 4But the woman had taken the two men and hidden them, and she said, "Yes, the men came to me, but I did not know where they were from. 5It came about when it was time to shut the gate at dark, that the men went out; I do not know where the men went. Pursue them quickly, for you will overtake them." 6But she had brought them up to the roof and hidden them in the stalks of flax which she had laid in order on the roof. 7So the men pursued them on the road to the Jordan to the fords; and as soon as those who were pursuing them had gone out, they shut the gate.
2:1 "Joshua. . .sent two men as spies" Joshua is following in Mosaic precedent, but he is doing so knowing how disastrous the first mission (the spies into Canaan, cf. Numbers 13) went. He had confidence that Israel was now ready to trust YHWH's word and presence to give them military victory.
▣ "secretly" This was done secretly (or "quietly" BDB 361 I) because of the nature of the mission or because of the Jews' previous experience in sending spies.
▣ "Shittim" "Shittim" means "stream of Acacias" (BDB 1008, cf. Num. 33:49). This site was also the locale of Israel's idolatry with the Canaanite fertility cult (cf. Num. 25:1). It was located on the eastern side of the Jordan on the northern border of the land of Moab. It was part of "the Plains of Moab."
Acacia wood is dark, hard wood used extensively in the tabernacle (cf. Exod. 25, 26; it is often translated "Shittim wood").
▣ In verse 2 Joshua gave them two orders.
1. "go," BDB 229, KB 246, Qal imperative
2. "view," BDB 906, KB 1157, Qal imperative
▣ "Jericho" This is the oldest city in this part of the world (about 7000 b.c.). It was called the city of palms. The name means "fragrance" (BDB 437). Archaeologically little can be known about this tel because of (1) weather erosion and (2) multiple levels of human habitation.
▣ "the house of a harlot" Later Judaism tried to make her an "innkeeper" (Meg. 14b,15a; Josephus; Rashi), but this is typical of their attempts to remove embarrassing events from the OT (cf. Exodus 32). The term is definitely "harlot" (BDB 275). This would have been one place the spies could go as strangers and be welcome without question.
▣ "Rahab" The name means "to be wide" (BDB 932 I) and may be a euphemism for her prostitution (cf. NIDOTTE, vol. 3, p. 1091 and vol. 4, pp. 1123-1126).
2:2 "king of Jericho" This was the common Canaanite governmental city-state title (like the Philistines). He was very nervous over such a large body of people camped so close to his city, especially in light of what they had done to the native kingdoms on the eastern side of the Jordan.
▣ "men from the sons of Israel" They were identified either by their dress or their speech.
2:3 "bring out the men" This verb (BDB 422, KB 425) is a Hiphil imperative. This king was afraid!
2:4 "but I did not know where they were from" Many commentators have been bothered by Rahab's lying (cf. Hard Sayings of the Bible, pp. 181-182). Why, is she not still a Canaanite prostitute? At what point does she become an informed believer? This is not God lying!
2:5 "Pursue them quickly" This is another lie to cover her deception (BDB 922, KB 1191, Qal imperative).
2:6 "stalks of flax" Flax (BDB 781 #2 f) was used to make linen. This indicates a possible date of March/April (flood stage for the Jordan), since this was when flax was sun dried.
▣ "on the roof" The flat roof was a place of social gathering as well as a work place in the summer.
2:7 "the fords" This referred to special shallow water crossing places in the Jordan river (BDB 721).
NASB (UPDATED TEXT): JOSHUA 2:8-14
8Now before they lay down, she came up to them on the roof, 9and said to the men, "I know that the Lord has given you the land, and that the terror of you has fallen on us, and that all the inhabitants of the land have melted away before you. 10For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you utterly destroyed. 11When we heard it, our hearts melted and no courage remained in any man any longer because of you; for the Lord your God, He is God in heaven above and on earth beneath. 12Now therefore, please swear to me by the Lord, since I have dealt kindly with you, that you also will deal kindly with my father's household, and give me a pledge of truth, 13and spare my father and my mother and my brothers and my sisters, with all who belong to them, and deliver our lives from death." 14So the men said to her, "Our life for yours if you do not tell this business of ours; and it shall come about when the Lord gives us the land that we will deal kindly and faithfully with you."
2:9 "the Lord has given you the land" How did a Canaanite prostitute know (1) God's covenant name; (2) the covenant stipulations; and (3) their exodus experience? Apparently she heard by word of mouth from her customers.
▣ "the terror of you has fallen on us" The term "terror" (BDB 33) is often used of YHWH's supernatural intervention in battle (e.g., Exod. 15:16; 23:27; Job 20:25).
▣ "all the inhabitants of the land" The root of this Hebrew word means "to sit, remain, dwell" (BDB 442, KB 444, Qal active participle). Some scholars asset that it should be translated "rulers" or "those who sit on the throne," but no translation that I am aware of translates it like that. They assume it relates to the third meaning, "those who dwell in the land" (cf. Exod. 15:14).
▣ "I have melted away before you" This is parallel to "the terror of you has fallen on us." This verb (BDB 556, KB 555, Niphal perfect) is a metaphor of helpless disorganization or panic (cf. Jos. 2:11; 5:10; Exod. 15:15; 1 Sam. 14:16; Jer. 49:23). It is used to describe fear in Deut. 1:28 and also of the Israelites at their defeat at Ai in Jos. 7:5.
2:10 "Red Sea" This is literally "Sea of Reeds" or "Sea of Weeds." This term is used of
1. salt sea (cf. Jonah 2:5; 1 Kgs. 9:26)
2. fresh water reeds in the Nile (cf. Exod. 2:3; Isa. 19:26)
3. the large body of mysterious water to "the south" (cf. Num. 33:8,10)
thereby referring to the modern bodies of water called the Red Sea, Indian Ocean or Persian Gulf.
▣ "the two kings of the Amorites" The account of Israel's victory over Sihon and Og is recorded in Numbers 21 and Deuteronomy 2-3.
▣ "utterly destroyed" The verb (BDB 355, KB 353, Hiphil perfect) herem meant "under the ban." This was a holy war term for complete dedication to God. All that breathed became holy unto God and thereby had to be removed from human use. Examples are
a. limited ban - Deut. 2:34-35; 3:6-7
b. total ban - Josh 6:17,21
2:11 "He is God in heaven above and on earth beneath" This is a strong theological statement of God's transcendence and imminence. This is the paradox of YHWH as "the Holy One of Israel" and on the other hand, the ever present God of creation. This is an affirmation of monotheism.
2:12 "swear to me by the Lord" The verb (BDB 989, KB 1396, Niphal imperative) is common in Deuteronomy and Joshua.
1. God swears, 1:6; 5:6 (twice); 21:43,44
2. His people swear, 2:12,17,20; 6:22,26; 9:15,18,19,20; 14:9
3. do not swear by their gods, 23:7
This was a common practice of involving God's name in daily life (cf. Jos. 9:15). The fact that she wants an oath in YHWH's name shows her faith in Him.
▣ "dealt kindly" Hesed (BDB 338) is the Hebrew word for God's covenant loyalty and love for His people. Here, however, it is used of a general sense of hospitality.
SPECIAL TOPIC: LOVINGKINDNESS (HESED)
NASB"and give me a pledge of truth"
NKJV"and give me a true token"
NRSV"Give me a sign of good faith"
TEV"and give me some sign that I can trust you"
NJB"and give me a sure sign of this"
This sign (BDB 16) of truth (BDB 54) is described in Jos. 2:18 and was honored by Joshua. Rahab and all of her family with her were spared, Jos. 2:13.
2:14 This is an oath formula assuring Rahab that the two spies could speak with authority for the Israeli army.
NASB, NRSV,
NJB"kindly and faithfully"
NKJV"kindly and truly"
NJB"treat you well"
These two terms are significant covenant terms:
1. "kindly," BDB 338, cf. note at Jos. 2:12
2. "faithfully," BDB 54 is the root for covenant faith, trust and steadfastness
NASB (UPDATED TEXT): JOSHUA 2:15-21
15Then she let them down by a rope through the window, for her house was on the city wall, so that she was living on the wall. 16She said to them, "Go to the hill country, so that the pursuers will not happen upon you, and hide yourselves there for three days until the pursuers return. Then afterward you may go on your way." 17The men said to her, "We shall be free from this oath to you which you have made us swear, 18 unless, when we come into the land, you tie this cord of scarlet thread in the window through which you let us down, and gather to yourself into the house your father and your mother and your brothers and all your father's household. 19It shall come about that anyone who goes out of the doors of your house into the street, his blood shall be on his own head, and we shall be free; but anyone who is with you in the house, his blood shall be on our head if a hand is laid on him. 20But if you tell this business of ours, then we shall be free from the oath which you have made us swear. 21She said, "According to your words, so be it." So she sent them away, and they departed; and she tied the scarlet cord in the window.
2:15 The exact location of her place of business and home is uncertain. Jericho was a double walled city. There may have been walkways from the roofs of buildings built against the inner walls to the top of the outer wall. Robert Bratcher and Barclay Newman in A Translators Handbook on the Book of Joshua by the United Bible Societies, have an interesting comment,
"Archaeological excavations reveal that at one time Jericho had two city walls, an inner one and an outer one, separated by a space of some 3.5 to 4.5 meters. Houses were built on heavy timbers laid from one wall to the other: the window through which Rahab let the men down looked out from the outer wall" (p. 32).
2:16 "go" This verb (BDB 229, KB 246) is a Qal imperative. Her advice was crucial in their escape.
▣ "the hill country" This referred to the rugged hill country to the west and south of Jericho. In other words, she instructed them to go the opposite direction from the camp of Israel.
2:18 The term "rope" (BDB 286 II) in Jos. 2:15 is different from the term (BDB 876 construct 296) used in Jos. 2:17. The first implies a corded strong rope, the second a much smaller, weaker rope, or thick thread (cf. Jos. 21). By putting out this small rope/thread it did not draw undue attention to her home by the inhabitants of Jericho.
The color scarlet is often associated with the tabernacle color, but must have also been a common color for thread (cf. Gen. 38:28,30). These spies may have had it with them. The dye color came from a worm (BDB 1040).
▣ "gather to yourself into the house your father and your mother and your brothers and all your father's household" In the OT salvation has to do with physical deliverance. Notice Rahab's whole family is delivered by her act of faith. This corporate concept is not only common in the OT, but extends to the "household" conversions of the NT (cf. Jos. 2:2; John 4:44,53; Acts 11:14; 16:14-15,31-33; 18:8; 1 Cor. 1:16).
2:19-20 Notice the conditional covenant related to the faith of Rahab (cf. Jos. 2:20) and her family (Jos. 2:19). If they believe in YHWH they will abide by the three conditions of the spies (cf. Jos. 2:18-20).
2:19 "his blood shall be on his own head" This is a Hebrew idiom of personal responsibility (cf. Ezek. 18:13; 33:5).
NASB (UPDATED TEXT): JOSHUA 2:22-24
22They departed and came to the hill country, and remained there for three days until the pursuers returned. Now the pursuers had sought them all along the road, but had not found them. 23Then the two men returned and came down from the hill country and crossed over and came to Joshua the son of Nun, and they related to him all that had happened to them. 24They said to Joshua, "Surely the Lord has given all the land into our hands; moreover, all the inhabitants of the land have melted away before us."
2:24 The spies told Joshua of the fear of the Canaanites (cf. Jos. 2:9). This is a fulfilled prophecy from Exodus 23:27 and Deut. 2:25.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did these spies go to a prostitute's house?
2. Why did Rahab help them?
3. Is lying alright if used for God?
4. What concept of God did Rahab have?
5. What significance does the scarlet thread have?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The People Stop at the Jordan | Israel Crosses the Jordan | The Crossing of the Jordan | The People of Israel Cross the Jordan | Before the Crossing |
3:1-4 | 3:1-8 | 3:1-6 | 3:1-4 | 3:1-6 |
3:5-6 | 3:5-6 | Final Instructions | ||
3:7-13 | 3:7-13 | 3:7-8 | 3:7-13 | |
3:9-13 | 3:9-13 | |||
The People Cross Jordan | Crossing the Jordan | |||
3:14-17 | 314-17 | 3:14-17 | 3:14a | 3:14-17 |
3:14b-17 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapters 3 and 4 describe the crossing of the Jordan. The accounts seem to be rather repetitive, but we must remember that it is characteristic of Hebrew literature that one general account is followed by a detailed account (cf. Genesis 1 and 2).
B. A brief outline of these two chapters is
1. Chapter 3:1-6—preparation for entering the Promised Land
2. Chapter 3:7-17—the crossing of the Jordan
3. Chapter 4:1-14—extra details concerning the crossing of the Jordan
4. Chapter 4: 15-24—the memorial stones
C. There are several examples of memorial stone piles in Joshua. The purpose of the memorials was to instruct the next generation about YHWH's faithful covenant acts and YHWH's reaction to covenant disobedience (cf. Jos. 4:20-24; 8:35); some are positive and some negative.
1. the positives are
a. twelve stones from the Jordan arranged at Gilgal (cf. Jos. 4:1-8)
b. twelve stones from the Jordan arranged on the brink of the Jordan (cf. Jos. 4:9)
c. stone piles record the Law at Mt. Ebal (cf. Jos. 8:30-35)
2. the negatives are
a. Achan and his family and cattle stoned to death for their disobedience (cf. Jos. 7:25)
b. Achan and his family buried by a great heap of stones (cf. Jos. 7:26)
c. King of Ai killed and buried by a great heap of stones (cf. Jos. 8:29)
d. large stones used to seal the cave where the five Canaanite kings were buried (cf. Jos. 10:27)
D. There are two memorial stones mentioned
1. the stone of Bochan (cf. Jos. 15:6; 18:17)
2. the covenant stone (cf. Jos. 24:26-27)
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 3:1-4
1Then Joshua rose early in the morning; and he and all the sons of Israel set out from Shittim and came to the Jordan, and they lodged there before they crossed. 2At the end of three days the officers went through the midst of the camp; 3and they commanded the people, saying, "When you see the ark of the covenant of the Lord your God with the Levitical priests carrying it, then you shall set out from your place and go after it. 4However, there shall be between you and it a distance of about 2,000 cubits by measure. Do not come near it, that you may know the way by which you shall go, for you have not passed this way before.
3:1 "Joshua rose early in the morning" This is a Hebrew idiom which is used often in the Old Testament to describe someone who is preparing for a journey (cf. Gen. 19:2; 20:8; 21:14; 22:3; 26:31; 28:18; 31:55; Exod. 8:30; 9:13; 24:4; 32:6; 34:4; etc.). Here it implies that Joshua immediately performed his task (cf. Jos. 6:12; 7:16; 8:10).
▣ "Shittim" This seems to mean "from the acacias." Acacias are a rather hard, dark wood which was very common in the desert. This is basically the geographical area known as the Plains of Moab (cf. Num. 33:48,49,50).
3:2 "it came about at the end of three days" Some see this as being linked to the three-day ritual of Jos. 1:11, while other commentators assume that it is a different three-day period. Three days is the normal time necessary for ritual preparation (cf. Exod. 19:10-15).
▣ "officers" This means "scribes" and refers to the helpers of the elders who are mentioned in Jos. 1:10. These would be the administrative type officials who would help Joshua.
3:3 "the ark of the covenant of the Lord your God" A full description of this symbol of the presence of God is found in Exod. 25:10-22. The Shekinah Cloud of Glory had been the symbol of God's presence with His people during the Wilderness Wandering period, but now it was replaced by the ark of the covenant which sat in the Holy of Holies in the tabernacle. On its mercy seat (i.e., lid) were two winged cherubim. On the Day of Atonement (Leviticus 16) the High Priest entered the Holy of Holies (twice) in order to sprinkle blood on the mercy seat (for his sin, then for the nation's) which was a sign of forgiveness for the entire nation. The rabbis believed that God dwelt in heaven and that His footstool was the ark of the covenant, the place where heaven and earth met!
▣ "Levitical priests carrying it" The ark and the cloud led them throughout the wilderness wandering period. Usually the ark was carried by the sons of Kohath (cf. Num. 4:4,15). The fact that it was carried here by the Levitical priests shows the significance of this particular event (also the cloud apparently was not visible).
3:4 "However, there shall be between you and it a distance of about 2,000 cubits by measure" A cubit is the distance between a man's longest finger and his elbow. It usually equaled about 18 inches. This meant that the distance referred to here was about 3,000 feet. Some see this as the source of the rabbis' limit for a Sabbath day's journey (cf. Acts 1:12). Apparently this was a symbol of reverence and a sign of who was leading the people into the promised land (i.e., God).
▣ "do not come near it" The verb (BDB 897, KB 1132, Qal imperfect) is JUSSIVE in meaning. There was a holiness about the ark which required utmost care (cf. 2 Sam. 6:6-7).
▣ "for you have not passed this way before" This shows that God was leading His people in fulfillment of His promise to Abraham (cf. Gen. 12:1-3).
NASB (UPDATED TEXT): JOSHUA 3:5-6
5Then Joshua said to the people, "Consecrate yourselves, for tomorrow the Lord will do wonders among you." 6And Joshua spoke to the priests, saying, "Take up the ark of the covenant and cross over ahead of the people." So they took up the ark of the covenant and went ahead of the people.
3:5 "consecrate yourselves" This verb (BDB 872, KB 1073, Hithpael imperative, cf. Jos. 7:13) is used for specific acts of purification in Exod. 19:10,14,22. This is the Hebrew root which is used for holiness.
NASB (UPDATED TEXT): JOSHUA 3:7-13
7Now the Lord said to Joshua, "This day I will begin to exalt you in the sight of all Israel, that they may know that just as I have been with Moses, I will be with you. 8You shall, moreover, command the priests who are carrying the ark of the covenant, saying, 'When you come to the edge of the waters of the Jordan, you shall stand still in the Jordan.'" 9Then Joshua said to the sons of Israel, "Come here, and hear the words of the Lord your God." 10Joshua said, "By this you shall know that the living God is among you, and that He will assuredly dispossess from before you the Canaanite, the Hittite, the Hivite, the Perizzite, the Girgashite, the Amorite, and the Jebusite. 11Behold, the ark of the covenant of the Lord of all the earth is crossing over ahead of you into the Jordan. 12Now then, take for yourselves twelve men from the tribes of Israel, one man for each tribe. 13It shall come about when the soles of the feet of the priests who carry the ark of the Lord, the Lord of all the earth, rest in the waters of the Jordan, the waters of the Jordan will be cut off, and the waters which are flowing down from above will stand in one heap."
3:7 "that they will know that just as I have been with Moses, I will be with you" The human leader had changed but God was the same! God is going to show His support for Joshua by doing several things for him that He had also done for Moses. As God split the Red Sea in the Exodus, He now splits the Jordan in the Conquest. Another example of this same type of duplicated events is 5:13-15, which is comparable with Moses' burning bush experience in Exodus 3.
3:9 Joshua again commands the people.
1. "come here," BDB 620, KB 670, Qal imperative. This probably refers to the leaders who would pass on the information, but it could also refer to all the Israelites.
2. "hear the words of the Lord your God," BDB 1033, KB 1570, Qal imperative. This verb means to hear so as to do! These are God's words, not Joshua's.
3:10 "the living God" This is the meaning of the name "YHWH" (cf. Exod. 3:14). It is from the Hebrew verb "to be." He is the ever living, only living God. See Special Topic at Jos. 1:1.
▣ "the living God is among you" What a tremendous promise this is. The transcendent Holy One is with them (immanence). YHWH's miracle (splitting the Jordan) will convince them all that YHWH fulfills His promise (cf. Num. 16:28).
▣ "that He will assuredly dispossess from before you" This is an emphatic grammatical construction made up of the Hiphil infinitive absolute and the Hiphil imperfect of the verb for possess/drive out (BDB 439, KB 441). This verb is common in Deuteronomy, Joshua, and Judges.
▣ "the Canaanite, the Hittites, the Hivites, the Perizzites, the Girgashites, the Amorites, and the Jebusites"
SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE
3:11 "the ark of the covenant of the Lord of all the earth" This is the name adon (BDB 10), which means "owner," "husband," or "master." Here again is that universal emphasis which is seen so often in the Pentateuch (cf. Jos. 3:13; 4:24; Gen. 3:15; 12:3; Exod. 9:29: 19:5). There is one and only one creator, sustainer, and redeemer, God (cf. Ps. 97:5; Micah 4:13). See Special Topic: Bob's Evangelical Biases at Jos. 1:7.
3:12 "take for yourselves twelve men from the tribes of Israel, one man for each tribe" Notice that this does not include the tribe of Levi. This emphasis on the inclusion of the tribes is a major theme throughout the book of Joshua. Their purpose is stated in chapter 4 (to gather stones as a memorial)
3:13 "when the soles of the feet of the priests who carry the ark of the Lord" These priests who were carrying the ark had to act in faith to enter the turbulent waters of the overflowing Jordan. All of them had to get their feet into the water before it would divide. This is another sign of the faith that God required of His people.
▣ "Lord, the Lord" See SPECIAL TOPIC: NAMES FOR DEITY at Jos. 1:1.
▣ "the waters of the Jordan shall be cut off" At a location north of the crossing (Jericho) the limestone cliffs caved in at the city of Adam and dammed up the Jordan (cf. Jos. 3:16). This was a natural event, but with supernatural timing (when it started and when it stopped) and locality. This was just like the plagues of Egypt, which they had heard about from their parents.
In Genesis 1 water is never said to be spoken into existence. It is present and covers the earth in Gen. 1:2. God's control of water (i.e., forming the dry land, splitting the Red Sea and the Jordan) shows that He is the God of creation. Water is so important to life, but can be so destructive. Too much is a problem and too little is a problem. YHWH controls the oceans (salt water) and the rivers, dew, and rain (fresh water). Water brings and sustains life (as does God)!
NASB (UPDATED TEXT): JOSHUA 3:14-17
14So when the people set out from their tents to cross the Jordan with the priests carrying the ark of the covenant before the people, 15and when those who carried the ark came into the Jordan, and the feet of the priests carrying the ark were dipped in the edge of the water (for the Jordan overflows all its banks all the days of harvest), 16the waters which were flowing down from above stood and rose up in one heap, a great distance away at Adam, the city that is beside Zarethan; and those which were flowing down toward the sea of the Arabah, the Salt Sea, were completely cut off. So the people crossed opposite Jericho. 17And the priests who carried the ark of the covenant of the Lord stood firm on dry ground in the middle of the Jordan while all Israel crossed on dry ground, until all the nation had finished crossing the Jordan.
3:14 "the people set out from their tents to cross the Jordan" This literally means "to pull tent pegs" (BDB 652, KB 704, Qal infinitive construct).
3:15 There is a distinct literary feature used throughout Joshua. Joshua regularly uses the same verb twice, mentioned once and then acted on (the verb "to be," BDB 224, KB 243, is used this way so often I will not list them):
1. 2:12 - "dealt kindly with you" (BDB 793, KB 889, Qal perfect, Qal perfect)
2. 3:6; 4:1 - "said. . .saying" (BDB 55, KB 65, Qal imperfect, Qal infinitive construct)
3. 3:15 - "carried the ark" (BDB 669, KB 724, 2 Qal active participles)
4. 4:11; 5:1 - "a crossing" (BDB 716, KB 778, Qal infinitive constructs, 2 Qal imperfects)
5. 4:14 - "revered" (BDB 431, KB 432, Qal imperfect, Qal perfect)
6. 5:3,4 - "circumcise" (BDB 557, KB 555, Qal imperfect, Qal perfect)
7. 6:3 - "march around" (BDB 685, KB 738, Qal perfect, Hiphil infinitive absolute
There are many more. It becomes a literary characteristic of this book.
▣ "for the Jordan overflows all its banks all the days of harvest" This was the time of the flax and barley harvest, not the later wheat harvest. This would mean that the Jordan was rushing out of its banks because of the melting snows from Mt. Hermon. Crossing it would be very difficult, almost impossible, at this time of the year. God would show them that He was still with them and for them by this miraculous crossing!
3:16 "and the waters which were flowing down from above stood and rose up in one heap, a great distance away at Adam, the city that is beside Zarethan" The method which God used was a cave-in of the limestone cliffs which were several miles upstream. The miraculous elements were (1) the supernatural timing of the landslide and (2) its releasing of the water. We know from history, both Arab (1267 b.c.) and modern history (a.d. 1297) that the Jordan River has been stopped by landslides in this area before. There is a difference in opinion concerning the location of the city of Adam. Some say that it is about sixteen miles north of Jericho, while others say it is as far north as thirty-six miles. This same city in mentioned in Hosea 6:7.
The word "heap" (BDB 622) is always used in connection with God's control of water.
1. Red Sea, Exod. 15:8; Ps. 78:13
2. gathering of water at creation, Ps. 33:7
▣ "beside" Zarethan is several miles north of Adam. The Hebrew may imply that the water backed up to Zarethan, not that it was close to Adam (cf. W. F. Albright).
3:17 "the priests . . . stood firm on dry ground in the middle of the Jordan" The Hebrew term (BDB 892) in Jos. 3:15 means "on the edge or brink of the Jordan." Yet, in Jos. 3:17, the priest seems to have moved to the middle (BDB 1063) of the Jordan. However, if the men gathered two sets of twelve stones from the middle of the Jordan as a memorial in chapter four: (1) one set was placed at the first camp site, Gilgal and (2) the second set (cf. Jos. 4:9) was placed "in the middle" of the Jordan. But in this location they would never be seen. This must mean on the edge or brink as in Jos. 3:15 so that they were visible all year except during the few weeks of the flood stage.
▣ "until all the nation had finished crossing the Jordan" We learn from 4:10 that the people hurried across. Apparently the priests were growing very weary of holding the heavy, gold-covered ark for the hours it must have taken for the large number of people to cross.
▣ "all the nation" See Special Topic below.
SPECIAL TOPIC: THOUSAND (ELEPH)
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is the crossing of the Jordan such a major event?
2. How is the crossing of the Jordan related to the crossing of the Red Sea?
3. How is God's presence symbolized after the people enter the promised land?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Memorial Stones from the Jordan | The Memorial Stones | A Monument Commemorating the Crossing | Memorial Stones are Set Up | The Twelve Memorial Stones |
4:1-7 | 4:1-7 | 4:1-7 | 4:1-7 | 4:1-9 |
4:8-14 | 4:8-14 | 4:8-9 | 4:8-14 | The Crossing Ends |
4:10-13 | 4:10-18 | |||
4:14 | ||||
4:15-18 | 4:15-18 | 4:15-18 | 4:15-18 | |
The Stones Set Up at Gilgal | Arrival at Gilgal | |||
4:19-5:1 | 4:19-24 | 4:19-5:1 | 4:19-5:1 | 4:19-24 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 4:1-7
1Now when all the nation had finished crossing the Jordan, the Lord spoke to Joshua, saying, 2"Take for yourselves twelve men from the people, one man from each tribe, 3and command them, saying, "Take up for yourselves twelve stones from here out of the middle of the Jordan, from the place where the priests' feet are standing firm, and carry them over with you and lay them down in the lodging place where you will lodge tonight." 4So Joshua called the twelve men whom he had appointed from the sons of Israel, one man from each tribe; 5and Joshua said to them, "Cross again to the ark of the Lord your God into the middle of the Jordan, and each of you take up a stone on his shoulder, according to the number of the tribes of the sons of Israel. 6"Let this be a sign among you, so that when your children ask later, saying, 'What do these stones mean to you?' 7then you shall say to them, 'Because the waters of the Jordan were cut off before the ark of the covenant of the Lord; when it crossed the Jordan, the waters of the Jordan were cut off.' So these stones shall become a memorial to the sons of Israel forever."
4:1 "twelve" (cf. Exod. 24:40). See Special Topic below.
SPECIAL TOPIC: THE NUMBER TWELVE
4:1-3 We understand now why twelve men were chosen from each tribe, as was described in Jos. 3:12. It was for the purpose of taking large stones out of the bed of the River Jordan, where the feet of the priests were standing, and then carrying the stones to Gilgal, the first campsite in the promised land (cf. Jos. 4:8,19-20). The stones would become a memorial to the mighty work that God had done.
It is a bit confusing, but there are two memorial piles of stones mentioned. One group was taken to Gilgal (Jos. 4:1-8), but another was placed on the brink of the Jordan (Jos. 4:9). This second set of memorial stones could only be seen when the Jordan was not at flood stage. They were meant to remind the coming generations of God's promises and mighty acts of deliverance (cf. Jos. 4:6-7,21; Exod. 12:26; Deut. 4:9; 6:20-25; 11:19; 32:46).
This paragraph has several commands.
1. "take for yourselves twelve men," BDB 542, KB 534, Qal imperative, Jos. 4:2
2. "command them," BDB 845, K 1010, Piel imperative, Jos. 4:3
3. "carry them," BDB 669, KB 724, Qal imperative, Jos. 4:3
4. "cross again," BDB 716, KB 778, Qal imperative
5. "take up a stone," BDB 926, KB 1202, Hiphil imperative
Joshua is giving direct, specific commands, just as Moses did. We learn from Jos. 4:8 that they were from YHWH. This event is a major fulfillment of YHWH's promise to Abraham, Isaac, and Jacob. These stones will be a perpetual monument to YHWH's faithfulness to His promises.
4:2,4 "take for yourselves twelve men. . .the twelve men he had appointed" Notice the balance between the selection by the tribal leaders and the official appointing (BDB 465, KB 464, Hiphil perfect) by Joshua.
4:6 "let this be a sign among you, that when your children later ask" The religious training of the children by the parents is a repeated theme of the writings of Moses (cf. Exod. 12:26; 13:14; Deut. 4:9; 6:20-25; 11:19; 32:46). YHWH's covenant and the historical acts which confirm it are meant to be passed from generation to generation.
NASB"later"
NKJV, NRSV"in time to come"
TEV, NJB"in the future"
This term (BDB 563) is used as an idiom for "some future, unspecified time" (cf. Exod. 13:14 [similar phrase in Jos. 4:8]; Deut. 6:20; Jos. 4:6,21; 22:24,27,28).
4:7 "forever" This is the Hebrew word 'olam. It can be translated "forever" or "for a long period of time." The context determines which meaning is preferred. See Special Topic below.
NASB (UPDATED TEXT): JOSHUA 4:8-13
8Thus the sons of Israel did as Joshua commanded, and took up twelve stones from the middle of the Jordan, just as the Lord spoke to Joshua, according to the number of the tribes of the sons of Israel; and they carried them over with them to the lodging place and put them down there. 9Then Joshua set up twelve stones in the middle of the Jordan at the place where the feet of the priests who carried the ark of the covenant were standing, and they are there to this day. 10For the priests who carried the ark were standing in the middle of the Jordan until everything was completed that the Lord had commanded Joshua to speak to the people, according to all that Moses had commanded Joshua. And the people hurried and crossed; 11and when all the people had finished crossing, the ark of the Lord and the priests crossed before the people. 12The sons of Reuben and the sons of Gad and the half-tribe of Manasseh crossed over in battle array before the sons of Israel, just as Moses had spoken to them; 13about 40, 000 equipped for war, crossed for battle before the Lord to the desert plains of Jericho.
4:8 "the middle" This term (BDB 1063) must be translated "brink" (cf. Jos. 3:17; 4:3,5,8,9,10,18) because if the memorial was in the middle of the Jordan it would never be seen. The Levitical priests stood on the brink of the eastern side (cf. Jos. 3:8,13). If it was on the brink of the Jordan it would be visible for many months of the year when the water was down to its normal level. Many scholars assert that there are two different accounts of the same event here, but it seems obvious to me that there are two different piles of stones.
4:9 "and they are there to this day" This phrase "until this day" is used often in Joshua which implies a book edited at a later period. This may mean a relatively short time after the events (contemporary editor) or a longer, protracted time (cf. Jos. 4:9; 5:9; 7:26; 8:28-29; 9:27; 10:27; 13:13; 14:14; 15:63; 16:10). The scribes of Mesopotamia copied their texts without alteration, but the scribes of Egypt updated their texts. Israel's scribes were trained in Egypt. The Scripture was God's word, but it could be updated (as the difference between Exodus 20 and Deuteronomy 5 clearly shows).
4:10 The priests who carried the heavy gold-covered Ark of the Covenant were growing tired, so the people crossed rapidly (see end of Jos. 4:10).
▣ "according to all that Moses had commanded Joshua" The Jewish Publication Society of America (JPSOA) thinks this refers to Deut. 31:7-8.
4:12 "the sons of Reuben and the sons of Gad and the half-tribe of Manasseh crossed over in battle array before the sons of Israel, just as Moses had spoken to them" It would be very helpful at this point to read Num. 32:20-22 and Deut. 3:18-20 to see that although these tribes had their allocation on the eastern side of the Jordan, they were required to help their brothers to secure the Promised Land.
4:13 One wonders whether this number applies to only the three tribes who settled on the eastern side of the Jordan or to the whole Israeli army. The other major empires of the regions during this period had armies of about 40,000.
The Hebrew term "thousand" can mean (1) a literal thousand (cf. Gen. 20:16; Exod. 32:28); (2) a family unit (cf. Jos. 22:14; Jdgs. 6:15; 1 Sam. 23:23; Zech. 9:7); or (3) a military unit (cf. Exod. 18:21,25; Deut. 1:15; compare 2 Sam. 10:18 with I Chron. 19:18). See Special Topic at Jos. 3:17.
NASB"to the desert plains of Jericho"
NKJV, NRSV"to the plains of Jericho"
TEV"to the plain near Jericho"
NJB"towards the plain of Jericho"
JPSOA"the lowlands of Jericho."
Jericho was located in the Rift Valley that runs through Palestine. Often in the OT it was lush with foliage, but later it was mostly treeless.
NASB (UPDATED TEXT): JOSHUA 4:14
14On that day the Lord exalted Joshua in the sight of all Israel; so that they revered him, just as they had revered Moses all the days of his life.
4:14 "the Lord exalted Joshua in the sight of all Israel" This verb (BDB 152, KB 178, Piel perfect) was used in Jos. 3:7 to denote this very act.
NASB"revered"
NKJV"feared"
NRSV"awe"
TEV"honored"
NJB"respected"
This is one of the best verses in the Bible to see the meaning of the word "fear" (BDB 431, KB 432). It is used in the sense of "reverence" or "respect." This helps us to understand what it means when we read that we are to "fear" God.
The phrase, "as they had revered Moses all the days of his life," is a bit of an overstatement when one reviews the murmuring and rebellion of the people against Moses' leadership in Exodus and Numbers.
NASB (UPDATED TEXT): JOSHUA 4:15-18
15Now the Lord said to Joshua, 16 "Command the priests who carry the ark of the testimony that they come up from the Jordan." 17So Joshua commanded the priests, saying, "Come up from the Jordan." 18It came about when the priests who carried the ark of the covenant of the Lord had come up from the middle of the Jordan, and the soles of the priests' feet were lifted up to the dry ground, that the waters of the Jordan returned to their place, and went over all its banks as before.
4:15-18 YHWH speaks to Joshua; Joshua speaks to the people (cf. Jos. 4:2-5). Chapter 4 is a series of flashbacks on the events of chapter 3.
Notice the series of commands.
1. v. 16, YHWH commands, BDB 845, KB 1010, Piel imperative
2. v. 17, Joshua commands, "Come up from the Jordan," BDB 748, KB 828, Qal imperative used in a jussive sense
3. v. 17, the order repeated in a Qal imperative
4:15 The Ark of the Covenant was housed in the Holy of Holies (the inner cubicle of the tabernacle). This tabernacle was portable. It was first constructed during the Exodus at Sinai and traveled with Israel throughout the wilderness wandering period. From the Plains of Moab (site of the writing of Deuteronomy) it moved to:
1. Gilgal, Jos. 4:15-5:12
2. Shiloh, Jos. 18:1; 19:51; 1 Sam. 2:22
3. Mispah (ark not specifically mentioned but implied), Jdgs. 20:1; 21:1,5,8; 1 Sam. 7:5-12; 2 Sam 10:17-24
4. Gibeon, 1 Chr. 16:39-40; 2 Chr. 1:3-6
5. Jerusalem, 2 Samuel 6; 1 Chr. 23:25-26
4:18 "and the soles of the priests' feet were lifted up to the dry ground" This Hebrew verb (BDB 683, KB 736, Niphal perfect) seems to have the connotation of "drawn out of the mud." The ark was very heavy and they had stood in the mud for a long time.
▣ "the waters of the Jordan returned to their place" God used a natural means of a cave-in of the banks of the limestone cliffs upriver, but the timing of when it began and when it ceased is certainly miraculous. God used natural events, but with supernatural timing, intensity, and location, just as He did in the Egyptian plagues!
NASB (UPDATED TEXT): JOSHUA 4:19-24
19Now the people came up from the Jordan on the tenth of the first month and camped at Gilgal on the eastern edge of Jericho. :20Those twelve stones which they had taken from the Jordan, Joshua set up at Gilgal. 21He said to the sons of Israel, "When your children ask their fathers in time to come, saying, 'What are these stones?' 22then you shall inform your children, saying, 'Israel crossed this Jordan on dry ground.' 23"For the Lord your God dried up the waters of the Jordan before you until you had crossed, just as the Lord your God had done to the Red Sea, which He dried up before us until we had crossed; 24that all the peoples of the earth may know that the hand of the Lord is mighty, so that you may fear the Lord your God forever."
4:19 "on the tenth of the first month" The first month would be Nisan. This refers to the early spring time. This was exactly the anniversary of the deliverance from Egypt (cf. Exod. 12:3). There is a purposeful parallel! See chart below.
ANCIENT NEAR EASTERN CALENDARS
Canaanite (1 Kgs. 6:1, 37-38; 8:2) |
Sumerian-Babylonian (Nippur Calendar) |
Hebrew (Geezer Calendar) |
Modern Equivalents |
Abib ("green heads" of barley) | Nisanu | Nisan | March-April |
Zin (spring brilliance) | Ayaru | Iyyar | April-May |
Simanu | Sivan | May-June | |
Du-uzu | Tammuz | June-July | |
Abu | Ab | July-August | |
Ululu | Elul | August-September | |
Ethanim (permanent water source) | Teshritu | Tishri | September-October |
Bul (rains on produce) | Arah-samna | Marcheshvan | October-November |
Kislimu | Chislev | November-December | |
Tebitu | Tebeth | December-January | |
Shabatu | Shebat | January-February | |
Adaru | Adar | February-March |
▣ "and camped at Gilgal" The word "Gilgal" (BDB 166) means "circle" and seems to imply that the twelve stones that Joshua will set up may have been in a circle. It is very hard to locate Gilgal because there were no permanent buildings there, just a campsite. However, it became a very holy place to Israel. Josephus tells us that it is five miles from the river and about a mile and a quarter from Jericho.
4:21-22 See note at Jos. 4:3 and 6.
4:23 "just as the Lord your God had done to the Red Sea" As God had miraculously brought His people out of Egypt, now He miraculously brings the people into the promised land.
For a discussion of the Red Sea, see Special Topic at Jos. 2:10.
4:24 "that all the peoples of the earth may know that the hand of the Lord is mighty" Again the purpose of God choosing Israel was to choose the world (cf. Gen. 12:3; Exod. 19:5-6). This is one of the many universal implications and specific statements to show that God wants all of the world to know and respect Him (cf. 1 Sam. 17:46; 1 Kgs. 8:41-43,60; 2 Kgs. 19:19; Ps. 46:10; 105:1; 145:12; Isa. 12:4-5; 32:20; Ezek. 36:23). See Special Topic at Jos. 1:7.
The "hand of the Lord" is an anthropomorphic idiom of YHWH's power and sovereignty (cf. Deut. 4:34; 5:15; 7:19; 11:2; 26:8). This may have been a way of referring to God's power seen in the staff in Moses' hand (e.g., Exod. 7:5,19; 8:5,6,16,17; 9:22,23; 10:12,13,21,22; 14:16,21,26,27). God uses human instrumentality to accomplish His will among men (e.g., Exod. 3:7-9 vs. 10-12).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How many groups of memorial stones are there and why?
2. Why does the term "middle of the Jordan" need to be translated "brink of the Jordan"?
3. Why is chapter 4 so helpful in our discussion of training our children in the matters of faith?
4. How do these two chapters show us that God cares about all the world and not just Israel?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Israelites Circumcised | The Second Generation Circumcised | The First Passover in the Land | The Circumcision at Gilgal | Terror of the Peoples west of the Jordan |
5:1 | 5:1 | |||
Circumcision of the Hebrews at Gilgal | ||||
5:2-12 | 5:2-12 | 5:2-7 | 5:2-7 | 5:2-3 |
5:4-9 | ||||
5:8-9 | 5:8-9 | Celebration of the Passover | ||
5:10-12 | 5:10-12 | 5:10-12 | ||
The Commander of the Army of the Lord | A Theophany | Joshua and the Man with a Sword | Prelude: A Theophany | |
5:13-15 | 5:13-15 | 5:13-15 | 5:13 | 5:13-15 |
5:14a | ||||
5:14b | ||||
5:15 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapter 5:1-12 really describes two covenant acts:
1. The circumcision of the people of God (1-9)
2. The observance of the first Passover since they left Egypt (10-12)
B. Chapter 5:13-15 is an appearance of the angel of the Lord (theophany) in a very similar way to Exodus 3. It seems to be intentionally parallel to show that God was with Joshua as He was with Moses.
C. Circumcision was a command by God to Abraham (cf. Gen. 17:9-14). It was a physical symbol of the covenant between YHWH and Abraham and his descendants. It was performed on the eighth day after birth, even if that occurred on the Sabbath.
Most ancient peoples of the ancient Near East were circumcised (except the Philistines who were from the Aegean Islands). However, for all but Israel it was a puberty rite, a passage into manhood.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 5:1
1Now it came about when all the kings of the Amorites who were beyond the Jordan to the west, and all the kings of the Canaanites who were by the sea, heard how the Lord had dried up the waters of the Jordan before the sons of Israel until they had crossed, that their hearts melted, and there was no spirit in them any longer because of the sons of Israel.
5:1 "kings of the Amorites" These people had city-states, like the Philistines and Greek peoples. These native inhabitants of Canaan lived in the hill country (cf. Num. 13:29; Deut. 1:7,20; Jos. 10:6). See SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE at Jos. 3:10.
▣ "Canaanites" These people lived along the coastal plain (shephelah). Often Amorites and Canaanites are used as a collective term for all of the native tribes of the Promised Land.
▣ "their hearts melted" The verb (BDB 587, KB 606, Niphal imperfect) was used earlier in Jos. 2:11. What a powerful metaphor (cf. Isa. 13:7; 19:1; Nah. 2:10). It is used of the Israelis' fear in Jos. 7:5 and Deut. 1:28; Ezek. 21:7. YHWH's acts encouraged the Israelites and terrified the Canaanites.
NASB, NKJV,
NRSV"there was no spirit in them any longer"
TEV"lost their courage"
NJB"lost all courage to resist"
This term (BDB 924) can mean "breath," "wind," or "spirit." Here it is used for the human spirit (person) being discouraged and intimidated (cf. Jos. 2:11; Ps. 76:12; 77:3; 142:3; 143:4; Pro. 18:14; Isa. 19:3). It is parallel to "their hearts melted."
NASB (UPDATED TEXT): JOSHUA 5:2-7
2At that time the Lord said to Joshua, "Make for yourself flint knives and circumcise again the sons of Israel the second time." 3So Joshua made himself flint knives and circumcised the sons of Israel at Gibeath-haaraloth. 4This is the reason why Joshua circumcised them: all the people who came out of Egypt who were males, all the men of war, died in the wilderness along the way after they came out of Egypt. 5For all the people who came out were circumcised, but all the people who were born in the wilderness along the way as they came out of Egypt had not been circumcised. 6For the sons of Israel walked forty years in the wilderness, until all the nation, that is, the men of war who came out of Egypt, perished because they did not listen to the voice of the Lord, to whom the Lord had sworn that He would not let them see the land which the Lord had sworn to their fathers to give us, a land flowing with milk and honey. 7Their children whom He raised up in their place, Joshua circumcised; for they were uncircumcised, because they had not circumcised them along the way.
5:2 There are three Qal imperatives in Jos. 5:2:
1. "make," BDB 793, KB 889
2. "again" (literally "turn" or "return"), BDB 996, KB 1427
3. "circumcise," BDB 557, KB 555
This was an act of covenant obedience and an act of faith because they were so close to Jericho and would be unable to defend themselves for several days. Circumcision for adults is a painful and debilitating experience (cf. Gen. 34:25).
▣ "make for yourself flint knives" These flint knives became a traditional instrument with which to perform circumcision because they are very sharp (cf. Exod. 4:25). It is unusual that the Septuagint of Jos. 24:30 tells us that these very flint knives were later buried with Joshua.
NASB"the second time"
NRSV"a second time"
TEV-- omits --
NJB"(a second time)"
It seems that for some reason the children of Israel did not circumcise during the wilderness wandering period. It is obvious from Exod. 12:48 that to partake of the Passover one must be circumcised. The term "the second time" (literally, "return," BDB 996, KB 1427) is not found in the Septuagint and probably in Hebrew means "return again" (shub) which refers to the institute of circumcision (cf. Genesis 17), not that someone would be circumcised a second time.
5:3 "So Joshua made flint knives and circumcised the sons of Israel at Gibeath-haaraloth" Joshua himself did not personally make all of the flint knives, nor did he circumcise all of the people. The priests or Levites may have circumcised the people. However, the men apparently separated themselves from the rest of the camp and performed the circumcision at a precise geographical place which came to be known as "the hill of the foreskins."
5:4 "and the reason why Joshua circumcised them; all the people who came out of Egypt who were males, all the men of war, died in the wilderness along the way" Because of the unbelief of the spies, all of the men who were twenty years old and older were condemned to die in the wilderness wandering period (cf. Num. 14:29-35; 26:64-65; Deut. 2:14-15).
5:5 "for all the people who came out were circumcised, but all the people who were born in the wilderness along the way as they came out of Egypt had not been circumcised" The Egyptians and most other Semitic people which surround the Jewish nation also circumcised their male children. The only uncircumcized group of people in this area were the Philistines who invaded Palestine about 1250 b.c. They were from the Aegean Islands (i.e., Greek culture). However, most other Near Eastern cultures viewed circumcision as a rite of passage from childhood to manhood, but for Israel it was a religious symbol of the covenant which was performed on the eighth day after birth (cf. Genesis 17).
5:6 "forty years in the wilderness" The number "forty" is very common in the Bible. Sometimes it should be taken literally, but at other times it is symbolic for a long period of indefinite time. The Hebrews stayed at Sinai two years and the wilderness wandering period lasted thirty-eight years.
▣ "they perished because they did not listen to the voice of the Lord" This goes back to the unbelief of the twelve spies (cf. Numbers 13-14). Only two of them, Joshua and Caleb, had faith to enter the promised land (cf. Num. 14:38). Biblical faith is based on trusting in God and His word.
▣ "the land which the Lord had sworn to their fathers to give us" This refers to the patriarchal blessing of Abraham in Gen. 12:1-3. The same promise of a land is given to both Isaac and Jacob and later to the children of Israel. The initial promise to Abraham involved a land and a seed. The Old Testament majors on the land while the New Testament majors on the seed (Messiah).
▣ "a land flowing with milk and honey" The land of Palestine was known by this descriptive title in both Assyrian and Persian documents. It was a very fertile place!
NASB (UPDATED TEXT): JOSHUA 5:8-9
8Now when they had finished circumcising all the nation, they remained in their places in the camp until they were healed. 9Then the Lord said to Joshua, "Today I have rolled away the reproach of Egypt from you." So the name of that place is called Gilgal to this day.
5:8 "they remained in their places in the camp until they were healed" The Hebrew term "healed" is literally "life" (BDB 310), but it is used in the sense of being revived (cf. 2 Kgs. 20:7) from the physical procedure of circumcision.
There seems to be somewhat of a difficulty when one understands the chronology based on 4:19 compared with 5:10. It seems that only four days intervened which would be much too short a period of time for the men to be healed unless there was a miraculous healing from God. When one looks at this chapter one wonders about the military strategy of circumcising all of your men of war in the face of a hostile Canaanite population. Jericho was only a mile or so away. But, again, one must remember (1) the supernatural presence of God; (2) the paralyzing fear that the Canaanites had of the Israelites; and (3) the fact that not all of the men needed to be circumcised (those who were under twenty at the rebellion).
5:9 "today I have rolled away the reproach of Egypt from you" The term "Gilgal," meaning "wheel" or "circle," may be a play on the word "rolled away" (BDB 164 II, KB 193, Qal perfect, cf. Ps. 119:22). There has been some discussion about what is referred to here: (1) some see it as referring to the slavery of Egypt (cf. Gen. 15:12-21); and (2) others say that it refers to taunts by Israel's enemies that YHWH delivered from Egypt only to destroy them in the desert (cf. Exod. 32:12; Num. 14:13-16; Deut. 9:28).
NASB (UPDATED TEXT): JOSHUA 5:10-12
10While the sons of Israel camped at Gilgal they observed the Passover on the evening of the fourteenth day of the month on the desert plains of Jericho. 11On the day after the Passover, on that very day, they ate some of the produce of the land, unleavened cakes and parched grain. 12The manna ceased on the day after they had eaten some of the produce of the land, so that the sons of Israel no longer had manna, but they ate some of the yield of the land of Canaan during that year.
5:10 "they observed the Passover on the evening of the fourteenth day of the month on the desert plains of Jericho" Notice that they were in the promised land and this is apparently the first observance of the Passover since they left Egypt, Exodus 12. The Hebrew day began at evening, as in Genesis 1. This date becomes the time every year for Passover (cf. Exod. 12:18-19; Lev. 23:4-8; Num. 28:16-25).
5:11 "unleavened cakes" We learn from Exod. 12:15-20 that to the one day Feast of Passover was attached a seven day Feast of Unleavened Bread.
5:12 "the manna ceased on the day after they had eaten some of the produce of the land" This was predicted in Exod. 16:35. The manna (BDB 577) was a supernatural manifestation of God's provision which was collected every morning except for the Sabbath (cf. Exod. 16:16-24). It began at a precise time and ended at a precise time (YHWH's supernatural provision).
NASB (UPDATED TEXT): JOSHUA 5:13-15
13Now it came about when Joshua was by Jericho, that he lifted up his eyes and looked, and behold, a man was standing opposite him with his sword drawn in his hand, and Joshua went to him and said to him, "Are you for us or for our adversaries?" 14He said, "No; rather I indeed come now as captain of the host of the Lord." And Joshua fell on his face to the earth, and bowed down, and said to him, "What has my lord to say to his servant?" 15The captain of the Lord's host said to Joshua, "Remove your sandals from your feet, for the place where you are standing is holy."
5:13 "Joshua . . . behold a man was standing opposite him with his sword in his hand" We learn from this account that the man was an angel or a physical form of God (theophany, cf. Hard Sayings of the Bible, pp. 191-92). It is significant that the term for "man" is not the normal term "adam" (BDB 9), but the term "ish" (BDB 35), which can refer to a spiritual being (cf. Exod. 15:3; Isa. 42:13). The same imagery of an angel with a drawn sword is also in Num. 22:31 and 1 Chr. 21:16. Apparently the drawn sword was to reassure Joshua that YHWH would fight for them (cf. Deut. 1:30).
▣ "Joshua went to him" Joshua moved towards this man; what a sign of bravery! He does not know if he is friend or foe. This old warrior was ready to fight any foe!
5:14 "No" This is understood in several ways: (1) "no" (NKJV, JPSOA); (2) "neither" (NRSV, TEV, NKB); or (3) "indeed" (grammatically it is possibly the emphatic Hebrew letter lamed).
▣ "I indeed come now as the captain of the host of the Lord" The term (BDB 978) "captain" can mean "prince" (cf. Isa. 9:5) This is the only place in the Old Testament where this full title is used. It is used of national angels in Dan. 10:13,20,21; 12:1. Jewish sources assert that this is Michael, the national angel (prince, e.g., Dan. 12:1) of Israel (Aggadat Bereshit 32.64).
NASB"the host"
NKJV, NRSV,
TEV, NJB"the army"
The term "host" (BDB 838) refers to (1) the "army of heaven" or (2) the heavenly bodies (stars, sun, moon, in past ages about astral worship). Here, in a military passage it would refer to the captain of the armies of YHWH.
▣ "Joshua fell on his face to the earth, and bowed down, and said to him, ‘What has my Lord to say to his servant'" Because Joshua is told to remove his sandals in verse 15 this account is very similar to Moses' meeting with God at the burning bush (cf. Exod. 3:5). The dialogue of this encounter is not really given until 6:2ff.
▣ "Remove your sandals" This was a command (BDB 675, KB 730, Qal imperative). Removing the sandals was a sign of respect, openness, or worship. Joshua was well acquainted with this account!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did the children of Israel not circumcise during the Wilderness Wandering period?
2. What does circumcision symbolize?
3. Why did they not observe the Passover in the wilderness?
4. Why did the manna cease?
5. Who is the person described in Jos. 5:13-15?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
March Around Jericho | The Destruction of Jericho | The Siege of Jericho | The Fall of Jericho | Capture of Jericho |
6:1-5 | 6:1-5 | 6:1-7 | 6:1-5 | 6:1-5 |
6:6-11 | 6:6-7 | 6:6-7 | 6:6-9 | |
6:8-11 | 6:8-11 | 6:8-11 | ||
6:10 | ||||
6:11-13 | ||||
6:12-14 | 6:12-14 | 6:12-14 | 6:12-14 | |
6:14-16 | ||||
Jericho Captured and Destroyed | The Fall of Jericho | |||
6:15-21 | 6:15-21 | 6:15-21 | 6:15-19 | Jericho Placed Under the Curse of Destruction |
6:17-19 | ||||
6:20-21 | 6:20-21 | |||
Rahab Spared | Rahab's House Preserved | |||
6:22-25 | 6:22-25 | 6:22-25 | 6:22-25 | 6:22-23 |
6:24-25 | ||||
A Curse on Anyone Who Rebuilds Jericho | ||||
6:26-27 | 6:26-27 | 6:26 | 6:26 | 6:26 |
6:27 | 6:27 | 6:27 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapters 6-12 describe the major military campaigns of Joshua.
B. The first half of the book of Joshua, chapters 1-12, describes the entering into (chapters 1-5) and conquest (chapters 6-12) of the Promised Land. There are three distinct geographical movements of Joshua's army.
1. the central campaign, chapters 6-8
a. Jericho
b. Ai
c. covenant ceremony at Shechem
2. the southern campaign, chapters 9-10
a. Gibeon ruse
b. the five kings
3. the northern campaign, chapters 11:1-15
a. Hazor
4. summary, 11:16-23; 12:1-24
C. Notice the number of double verbals of the same root in this chapter. This is a characteristic of Joshua.
1. "tightly shut," Jos. 6:1, BDB 688, KB 742, Qal perfect and Pual participle
2. "take up," Jos. 6:6, BDB 669, KB 724, Qal imperative and Qal imperfect
3. "blew," Jos. 6:8, BDB 1075, KB 1785, Qal perfect and Qal participle
4. "walk," Jos. 6:9, BDB 229, KB 246, Qal participle and Qal infinitive absolute
5. "shout," Jos. 6:10, BDB 929, KB 1206, Hiphil imperative and Hiphil perfect
6. "took up," Jos. 6:12-13, BDB 669, KB 724, Qal imperfect and Qal participle
7. "went," Jos. 6:13, BDB 229, KB 246, Qal participle and Qal infinitive absolute (twice)
8. "brought out," Jos. 6:23, BDB 422, KB 425, Hiphil imperfect and Hiphil PERFECT
9. "was," Jos. 6:27, BDB 224, KB 242, Qal imperfect and Qal imperfect
This kind of repetition is common throughout the book. See note at Jos. 3:15.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 6:1-5
1Now Jericho was tightly shut because of the sons of Israel; no one went out and no one came in. 2The Lord said to Joshua, "See, I have given Jericho into your hand, with its king and the valiant warriors. 3"You shall march around the city, all the men of war circling the city once. You shall do so for six days. 4Also seven priests shall carry seven trumpets of rams' horns before the ark; then on the seventh day you shall march around the city seven times, and the priests shall blow the trumpets. 5It shall be that when they make a long blast with the ram's horn, and when you hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city will fall down flat, and the people will go up every man straight ahead."
6:1 "Jericho was tightly shut because of the sons of Israel" The people had heard the reports and were fearful (cf. Jos. 2:11; 5:1).
6:2 "and the Lord said to Joshua" This is the theophany angel's message mentioned in Jos. 5:14. This angel, like the one in Exodus 3, speaks for God (cf. Exod. 3:2,4) and may be a physical manifestation of God (i.e., the Angel of the Lord).
SPECIAL TOPIC: THE ANGEL OF THE LORD
▣ "See" The verb (BDB 906, KB 1157, Qal imperative) is characteristic of YHWH's revelations:
1. to Moses, Deut. 1:8,21; 2:24; 4:5; 11:26; 30:15; 32:39
2. to Joshua, Jos. 6:2; 8:8
It is possibly another way of assuring Joshua that YHWH is with him as He was with Moses.
▣ "I give Jericho into your hand, with its king and its valiant warriors" YHWH is asserting the victory ("I have given," BDB 678, KB 733, Qal perfect) even before Jericho falls because He is on their side. However, there will be a test of obedience as they are commanded in verses 3ff to march around the city and perform certain acts. The theological emphasis on covenant obedience is recurrent (cf. Jos. 6:5).
6:4 Notice the repetition of the number "seven" (14 times): seven priests, seven trumpets, seventh day, and seven times. Seven is the number of perfection or completion based on Gen. 1:1-2:4. The fall of Jericho is an act of YHWH, not Israel.
▣ "trumpet of rams' horns" The rabbis stipulate that this must be the left horn of a male flat-tailed sheep. It was used to remind the synagogue of the lamb that God used to provide as a substitute for Isaac, Gen. 22:13. It was primarily not a musical instrument, but a loud blast for religious (cf. Exod. 19:13; Lev. 25:9), and at times, military purposes.
SPECIAL TOPIC: HORNS USED BY ISRAEL
6:5 "shout" The term (BDB 929, KB 1206, Hiphil imperfect) is used to describe a characteristic "war cry" (cf. Jos. 6:10,20; Num. 10:5,9; Jdgs. 7:20; 1 Sam. 17:52; 2 Chr. 13:14-15). YHWH used
1. the daily marching around the city
2. the trumpet sound
3. the war cry
4. an earthquake
to deliver Jericho into Israel's hands (cf. Jos. 6:2)! One good example of a military cry can be seen in Num. 10:35-36 in connection with the ark.
▣ "the city wall will fall flat" One can almost see the consternation on the part of the elders when Joshua explained this plan to them, for this was not normal military procedure! However, it was the word of God and throughout the Pentateuch we have seen that God has required His people to do that which seems illogical (cf. Numbers 2) as a test of obedience which shows their faith in His word and promises.
The mechanism for the destruction of the wall was probably an earthquake, but the timing, intensity, and locality are supernatural (cf., Egyptian plagues and crossing the Jordan).
NASB (UPDATED TEXT): JOSHUA 6:6-11
6So Joshua the son of Nun called the priests and said to them, "Take up the ark of the covenant, and let seven priests carry seven trumpets of rams' horns before the ark of the Lord." 7Then he said to the people, "Go forward, and march around the city, and let the armed men go on before the ark of the Lord." 8And it was so, that when Joshua had spoken to the people, the seven priests carrying the seven trumpets of rams' horns before the Lord went forward and blew the trumpets; and the ark of the covenant of the Lord followed them. 9The armed men went before the priests who blew the trumpets, and the rear guard came after the ark, while they continued to blow the trumpets. 10But Joshua commanded the people, saying, "You shall not shout nor let your voice be heard nor let a word proceed out of your mouth, until the day I tell you, 'Shout!' Then you shall shout!" 11So he had the ark of the Lord taken around the city, circling it once; then they came into the camp and spent the night in the camp.
6:6-11 This paragraph contains several imperatives. As YHWH commands Joshua, he passes them on.
1. "take up the ark," Jos. 6:6, BDB 669, KB 724, Qal imperative
2. "go forward," Jos. 6:7, BDB 716, KB 778, Qal imperative
3. "march around," Jos. 6:7, BDB 685, KB 738, Qal imperative
4. "shout," Jos. 6:10, BDB 929, KB 1206, Hiphil imperative
6:6 "the ark of the covenant" After the crossing of the Jordan, the Cloud which had represented YHWH's presence with the people was removed. Now the ark was the visible symbol of His presence.
6:7 "Then he said to the people" The Masoretic text has "they," which may refer to the officers mentioned in Jos. 1:10 and 3:2.
6:9 "and the armed men went before the priests" Two Jewish commentators of the Middle Ages, Kimchi and Rashi, say that this refers to the tribes of Reuben, Gad, and Manasseh mentioned in Jos. 4:12-13. This would not have been the normal marching order of the camp.
The term "armed men" (BDB 323, KB 321, Qal passive participle) means "fully equipped for battle" (cf. Jos. 6:7,9,13; 4:13; 2 Chr. 20:21; 28:14).
6:10 "you shall not shout nor let your voice be heard, nor let a word proceed out of your mouth, until the day I tell you, ‘Shout!'" This same truth must be related to 4:8,13. Some people say that this shows that there are two composite accounts, but really what we have are the priests who could blow the horn every day or at will, and the fighting men who could not speak until the seventh day!
NASB (UPDATED TEXT): JOSHUA 6:12-14
12Now Joshua rose early in the morning, and the priests took up the ark of the Lord. 13The seven priests carrying the seven trumpets of rams' horns before the ark of the Lord went on continually, and blew the trumpets; and the armed men went before them and the rear guard came after the ark of the Lord, while they continued to blow the trumpets. 14Thus the second day they marched around the city once and returned to the camp; they did so for six days.
6:13 "ram's horns" It (BDB 385) was the left horn of a male flat-tailed sheep.
▣ "went" Notice how many times this verb (BDB 229, KB 246) is used in this verse—six times. This literary style seems repetitive to moderns.
NASB (UPDATED TEXT): JOSHUA 6:15-21
15Then on the seventh day they rose early at the dawning of the day and marched around the city in the same manner seven times; only on that day they marched around the city seven times. 16At the seventh time, when the priests blew the trumpets, Joshua said to the people, "Shout! For the Lord has given you the city. 17The city shall be under the ban, it and all that is in it belongs to the Lord; only Rahab the harlot and all who are with her in the house shall live, because she hid the messengers whom we sent. 18 But as for you, only keep yourselves from the things under the ban, so that you do not covet them and take some of the things under the ban, and make the camp of Israel accursed and bring trouble on it. 19But all the silver and gold and articles of bronze and iron are holy to the Lord; they shall go into the treasury of the Lord." 20So the people shouted, and priests blew the trumpets; and when the people heard the sound of the trumpet, the people shouted with a great shout and the wall fell down flat, so that the people went up into the city, every man straight ahead, and they took the city. 21They utterly destroyed everything in the city, both man and woman, young and old, and ox and sheep and donkey, with the edge of the sword.
6:17 "the city shall be under the ban" This is the word herem (BDB 356), which means "devoted to God for destruction." It is the concept of holy war where everything in the city that breathed must die because it is given to God and, therefore, it becomes too holy for human use. The one exception is Rahab, the harlot, and her family, because of the help she gave to the spies and their oath in YHWH's name to protect her.
6:18 "keep yourselves from the things under the ban" YHWH's people must restrain (BDB 1036, KB 1581, Qal imperative) themselves. Chapter 7 will describe the consequences of disobedience!
6:21 This is a description of holy war. It seems very cruel to us in our day, but one must remember that it was a common military practice in the day in which it was done (e.g., Moabite inscription from Mesha, KAI 181:17). It was also an act of divine judgment based on Gen. 15:16. That which was given to YHWH became holy and could not be used by humans (cf. Lev. 27:28-29).
NASB (UPDATED TEXT): JOSHUA 6:22-25
22 Joshua said to the two men who had spied out the land, "Go into the harlot's house and bring the woman and all she has out of there, as you have sworn to her." 23So the young men who were spies went in and brought out Rahab and her father and her mother and her brothers and all she had; they also brought out all her relatives and placed them outside the camp of Israel. 24They burned the city with fire, and all that was in it. Only the silver and gold, and articles of bronze and iron, they put into the treasury of the house of the Lord. 25However, Rahab the harlot and her father's household and all she had, Joshua spared; and she has lived in the midst of Israel to this day, for she hid the messengers whom Joshua sent to spy out Jericho.
6:22 "Go. . .bring" These are two more imperatives. Joshua is present and directing the course of events.
1. "go into," BDB 97, KB 112, Qal imperative
2. "bring out," BDB 422, KB 425, Qal imperative
6:23 "the young men" This term (BDB 654) denotes a young person under the supervision of another. However, in Jos. 2:1,3; 6:22, they are called "men" (BDB 35). It is possible that the term does not refer to age in this context, but to these spies who must report back to Joshua.
▣ "and place them outside the camp of Israel" Because Rahab, at this point, was still a Canaanite, and, therefore, ceremonially unclean, she was removed from the holy people for a time (cf. Deut. 23:14). However, Jos. 6:25 shows that she was later fully included in the covenant community (people can change/be changed!).
6:24 Burning was a sign of the herem (ban, cf. Deut. 13:16). That which was physical was turned into the invisible and rose up in smoke to God. Several cities were burned by Joshua (Jericho, Ai, 8:28; Hazor, 11:6,9,11,13). However, not all cities were dedicated to YHWH. Israel inhabited many Canaanite cities.
▣ "the house of the Lord" This obviously refers to the tabernacle here (cf. Exod. 25-27), but in the OT it usually refers to the temple in Jerusalem.
NASB (UPDATED TEXT): JOSHUA 6:26-27
26Then Joshua made them take an oath at that time, saying, "Cursed before the Lord is the man who rises up and builds this city Jericho; with the loss of his firstborn he shall lay its foundation, and with the loss of his youngest son he shall set up its gates." 27So the Lord was with Joshua, and his fame was in all the land.
6:26 "and then Joshua made them take an oath at that time" This oath would involve calling YHWH's name into play on someone who acted in the way that was cursed. We learn from 1 Kgs. 16:34 that this curse was literally fulfilled in the life of Hiel, the Bethelite.
6:27 This refers to the fear of the Canaanite population ("their hearts melted").
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is significant about the unusual military procedure used to capture Jericho?
2. Why is Rahab such a wonderful example of God's grace?
3. Describe "holy war."
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Israel Defeated at Ai | Defeat At Ai | Defeat At Ai | Achan's Sin | Violation of the Curse of Destruction |
7:1 | 7:1 | 7:1 | 7:1 | 7:1 |
The Sacrilege Punished by a Repulse at Ai | ||||
7:2-5 | 7:2-5 | 7:2-5 | 7:2-5 | 7:2-3 |
7-4-5 | ||||
Achan's Sin | Joshua's Prayer | |||
7:6-9 | 7:6-9 | 7:6-9 | 7:6-9 | 7:6-9 |
The Sin of Achan | The Sin of Achan | Yahweh's Answer | ||
7:10-15 | 7:10-15 | 7:10-15 | 7:10-15 | 7:10-12 |
7:13-15 | ||||
The Culprit Discovered and Punished | ||||
7:16-21 | 7:16-21 | 7:16-21 | 7:16-19 | 7:16-18 |
7:19-21 | ||||
7:20-21 | ||||
7:22-26 | 7:22-26 | 7:22-26 | 7:22-26a | 7:22-23 |
7:24 | ||||
7:25 | ||||
7:26b | 7:26 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Historical narratives usually do not specifically state the theological purpose for their inclusion. See Introduction.
B. There is an obvious contrast between Rahab and Achan. The actions of both affected their whole families (Hebrew corporality). YHWH is no respecter of persons. If a Canaanite prostitute repents and believes, she is included in Israel. If one, even from the royal tribe, is disobedient to the clearly expressed will of God, he and his family are eliminated.
C. This chapter clearly shows the Hebrew concept of corporality (one affects many).
1. Adam and Eve's sin affects all humanity (Genesis 3).
2. Sacrifice of innocent animals affects humans (Leviticus 1-7).
3. Korah and Reuben's sin affects their whole family (Numbers 16).
4. Jesus, the innocent Lamb of God (cf. John 1:29; Mark 10:45), affects the redemption of fallen mankind (cf. 2 Cor. 5:21).
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 7:1
1But the sons of Israel acted unfaithfully in regard to the things under the ban, for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, from the tribe of Judah, took some of the things under the ban, therefore the anger of the Lord burned against the sons of Israel.
7:1 "the sons of Israel acted unfaithfully" The verb "acted unfaithfully" (BDB 591, KB 612, Qal imperfect) means "to act under cover" or "trust-breaking." Although this was only done by one soldier it was seen as an unfaithful act on behalf of all the people. This illustrates the Hebrew concept of corporality. As Adam sinned, all mankind sinned; as one animal dies, humans are forgiven; as Jesus gave Himself to die, all mankind is potentially saved (cf. Isaiah 53; Rom. 5:17-19). The one affects the whole, either negatively or positively!
In the Hebrew text the noun form of the verb "acted unfaithfully" is repeated, which intensifies the scandal of the act of rebellion.
▣ "under the ban" This is the term herem (BDB 356 ). It meant "something dedicated to God" and, therefore, it became too holy for human use.
▣ "the anger of the Lord burned against the sons of Israel" The Bible that speaks of the tremendous love of God is the same Bible that speaks of the burning (BDB 354, KB 351, Qal imperfect, e.g., Exod. 4:14; 22:24; 32:10; Num. 11:1,10; 12:9; 22:22; Deut. 6:15; 7:4; 11:17; 29:27; 31:17) anger of God. They are both anthropomorphic phrases (from Greek terms "man" and "form"). However, they both speak of the true nature of a personal, holy God.
NASB (UPDATED TEXT): JOSHUA 7:2-5
2Now Joshua sent men from Jericho to Ai, which is near Beth-aven, east of Bethel, and said to them, "Go up and spy out the land." So the men went up and spied out Ai. 3They returned to Joshua and said to him, "Do not let all the people go up; only about two or three thousand men need go up to Ai; do not make all the people toil up there, for they are few." 4So about three thousand men from the people went up there, but they fled from the men of Ai. 5The men of Ai struck down about thirty-six of their men, and pursued them from the gate as far as Shebarim and struck them down on the descent, so the hearts of the people melted and became as water.
7:2 "Ai" This seems to be a name to describe "a heap" or "ruin" (BDB 743). It always has the definite article in Hebrew, which implies a previous destruction (possibly a former large fortress). Archeology is not sure whether Ai was settled during the time of Joshua's conquest. However, (1) we are not sure of the date of the conquest and (2) archeology is a rather imprecise science and we cannot base interpretation solely on inconclusive evidence. Because of the use of the terms "Beth-aven" (BDB 110) and "Bethel" (BDB 110) in this verse, many have assumed that Ai is somehow connected with the city of Bethel for the following reasons:
1. the term "Beth-aven" is often used of Bethel in the Bible (cf. 1 Sam. 13:5; Hos. 4:15; 5:8;10:5; Amos 5:5)
2. the two sites are linked in this account (cf. Jos. 8:9,17)
3. although Bethel's king is listed with the defeated kings in Jos. 12:16, the destruction and capture of Bethel is never mentioned
4. there seems to be some confusion in chapters 7-8 of Joshua sending two different groups of men for an ambush; one possible explanation for this is that they ambushed both Bethel and Ai at the same time.
The exact relationship between Bethel and Ai is uncertain. Some have said that it was a military camp or some type of outpost but we are simply not certain.
There are several commands given in Jos. 7:2-3:
1. "go up," Jos. 7:2, BDB 748, KB 828, Qal imperative
2. "spy out," Jos. 7:2, BDB 92, KB 1183, Piel imperative
3. "go up," Jos. 7:3, Qal jussive (negated)
4. "go up," Jos. 7:3, Qal imperfect, but in a jussive sense
5. "attack" (not in NASB), Jos. 7:3, BDB 645, KB 697, Qal imperfect used in a jussive sense
6. "toil," Jos. 7:3, BDB 388, KB 386, Piel imperfect used in a jussive sense
There are many "doublets" in OT narrative literature. The literary purpose of these is unknown to modern interpreters. We must be careful not to project current literary models onto ancient Near Eastern texts.
▣ "Beth-aven, east of Bethel" The term "Beth-aven" means "house of vanity" (cf. Jos. 18:12; 1 Sam. 13:5; 14:23). The term "vanity" was used in the sense of "nothingness" and was often used to describe idolatry. The term "Bethel" means "house of God" because it had holy and sacred associations with the life of Jacob in Genesis 28. Hosea seems to put the two names together (cf. Jos. 4:15; 5:8; 10:5).
7:3 "Do not let all the people go up. . .toil up there" The ADVERB "toil up" (BDB 1027) has very distinct topological associations. It is interesting in these two chapters how much eyewitness evidence from geography and topology is apparent in the account. From the place of encampment at Gilgal the land rose 3,400 feet in the space of sixteen miles to this small city of Ai.
▣ "two or three thousand" The Hebrew term "thousand" can mean (1) a literal thousand (cf. Gen. 20:16; Exod. 32:28); (2) a family unit (cf. Jos. 22:14; Jdgs. 6:15; 1 Sam. 23:23; Zech. 9:7); or (3) a military unit (cf. Exod. 18:21,25; Deut. 1:15; compare 2 Sam. 10:18 and 1 Chr. 19:18). See Special Topic at Jos. 3:17.
▣ "they are few" We learn from 8:25 that the total population of Ai was under 12,000. This makes Israel's defeat all the more poignant.
7:5 "the men of Ai struck down about thirty-six of their men, and pursued them" At this point Joshua does not know that his first attempt to take even a small village after the victory at Jericho was met with defeat and failure.
Notice the verbs used to describe Israel's defeat.
1. "struck down," BDB 645, KB 697, Hiphil imperfect
2. "pursued," BDB 922, KB 1191, Qal imperfect
3. "struck down," repeated
4. "the hearts of the people melted," BDB 587, KB 606, Niphal imperfect
5. "became as water," BDB 224, KB 243, Qal IMPERFECT
The absence of YHWH's blessing makes all the difference in effect and attitude!
▣ "Shebarim" This is a proper name in both the English and Latin translations. However, in Greek it means "to break," while in Hebrew it seems to imply "a stone quarry" (BDB 991, cf. New Berkeley Version) or ravine. The exact location of it is uncertain, but this is another eyewitness account.
One wonders if the form of Achan's death (stoning) is a play on Israel being chased to the stone quarry.
▣ "so the hearts of the people melted" This is the same metaphor used to describe the fear of the Canaanites (cf. Jos. 2:11; 5:1). Now, because of sin, it is experienced by God's own people.
▣ "and became as water" It is possible that this is related to the idiom of Ezek. 7:17; 21:7, where it may refer to urinating on oneself in fear (NIDOTTE, vol. 1, p. 756).
NASB (UPDATED TEXT): JOSHUA 7:6-9
6 Then Joshua tore his clothes and fell to the earth on his face before the ark of the Lord until the evening, both he and the elders of Israel; and they put dust on their heads. 7Joshua said, "Alas, O Lord God, why did You ever bring this people over the Jordan, only to deliver us into the hand of the Amorites, to destroy us? If only we had been willing to dwell beyond the Jordan! 8O Lord, what can I say since Israel has turned their back before their enemies? 9For the Canaanites and all the inhabitants of the land will hear of it, and they will surround us and cut off our name from the earth. And what will You do for Your great name?"
7:6 "Then Joshua tore his clothes" In this text there are three typical signs of Hebrew mourning: (1) the tearing of the neckpiece of a person's clothing (cf. Gen. 37:29,34; 44:13; Job 1:20; 2:12); (2) the putting on of dust on one's head (cf. Job 2:12; Lam. 2:10; Ezek. 27:30); similar signs of mourning can be seen in the face of death in 1 Sam. 4:12; and 2 Sam. 1:2; and (3) prostration before God (cf. Jos. 7:10).
7:7-8 "and Joshua said" These verses reveal Joshua's doubts. Some of these phrases imply (1) dramatic unbelief in the purpose and power of the covenant of God or (2) language he had heard Moses use in prayer during the wilderness wandering period.
NASB"O Lord God"
NKJV, NRSV"Lord God"
TEV"Sovereign Lord"
NJB"Lord Yahweh"
7:7 "O Lord God" This is Adon and YHWH. See Special Topic at Jos. 1:1.
▣ "why did You ever bring" There is an intensity in this phrase by the use of a Hiphil perfect and Hiphil infinitive absolute of the same verb (BDB 716, KB 778).
7:9 "cut off our name from the earth" This is a Hebraic idiom of the death of all of a family line. No descendant remained alive!
▣ "and what will Thou do for Thy great name" This is the same approach that Moses took in praying to God. God's character (as well as His plan for redemption) was involved in what happened to the people of Israel (cf. Jos. 5:9; Exod. 32:12; Deut. 9:28; Ezek. 36:22-38).
NASB (UPDATED TEXT): JOSHUA 7:10-15
10 So the Lord said to Joshua, "Rise up! Why is it that you have fallen on your face? 11Israel has sinned, and they have also transgressed My covenant which I commanded them. And they have even taken some of the things under the ban and have both stolen and deceived. Moreover, they have also put them among their own things. 12Therefore the sons of Israel cannot stand before their enemies; they turn their backs before their enemies, for they have become accursed. I will not be with you anymore unless you destroy the things under the ban from your midst. 13Rise up! Consecrate the people and say, 'Consecrate yourselves for tomorrow, for thus the Lord, the God of Israel, has said, There are things under the ban in your midst, O Israel. You cannot stand before your enemies until you have removed the things under the ban from your midst. 14In the morning then you shall come near by your tribes. And it shall be that the tribe which the Lord takes by lot shall come near by families, and the family which the Lord takes shall come near by households, and the household which the Lord takes shall come near man by man. 15It shall be that the one who is taken with the things under the ban shall be burned with fire, he and all that belongs to him, because he has transgressed the covenant of the Lord, and because he has committed a disgraceful thing in Israel.'"
7:10 "so the Lord said to Joshua, ‘Rise up! Why is it that you have fallen on your face'" This is very similar to God's words to Moses (cf. Exod. 14:15-16) when he was confronted with the Egyptian army. There is a time to pray, but there is also a time to act ("rise up," BDB 877, KB 1086, Qal imperative). Joshua had been told what to do and now he should act on it. At this point it is uncertain whether Joshua knew that sin was the problem.
7:11 "Israel has sinned" God revealed to Joshua that both theft and deceit had caused the whole nation to suffer. This is a balance between the Old Testament emphasis on individual responsibility (cf. Ezek. 18:32; Deut. 24:16) and corporate responsibility (cf. Num. 25 and Deut. 5:9).
Notice all the verbs used to describe Israel's sin.
1. "sinned," Jos. 7:11, BDB 306, KB 305, Qal perfect
2. "transgressed," Jos. 7:11, BDB 716, KB 778, Qal perfect
3. "taken some of the things," Jos. 7:11, BDB 542, KB 534, Qal perfect
4. "stolen," Jos. 7:11, BDB 170, KB 198, Qal perfect
5. "deceived," Jos. 7:11, BDB 471, KB 469, Piel perfect
The results of this intentional rebellion against the clearly stated will of YHWH.
1. "can not stand," Jos. 7:12, BDB 877, KB 1086, Qal infinitive construct (negated)
2. "turn their backs before their enemies," Jos. 7:12, BDB 815, KB 937, intensified by the use of the Qal active participle and a Qal imperfect of the same verb
3. "become accursed," Jos. 7:12, BDB 224, KB 243, Qal infinitive construct
4. "I will not be with you anymore," Jos. 7:12, BDB 414, KB 418, Hiphil imperfect and BDB 224, KB 243, Qal infinitive construct
7:13 What must Israel do?
1. "rise up" (i.e., act), BDB 877, KB 1086, Qal imperative
2. "consecrate the people," BDB 872, KB 1073, Piel imperative
3. "consecrate yourselves," BDB 872, KB 1073, Hithpael imperative, cf. Gen. 35:2; Exod. 19:10,14; 1 Sam. 16:5
4. "remove the things under the ban from your midst," BDB 693, KB 747, Hiphil infinitive construct
Notice there was a procedure by which Israel could be restored. YHWH provided a way back!
7:14 "which the Lord takes by lot" The phrase "by lot" is not found in the Hebrew text, but it implies the use of the Urim and Thummin (cf. Num. 27:21). This method of knowing God's will is also found in 1 Sam. 10:20 and will be the means by which the Promised Land will be divided among the tribes (cf. Jos. 18:6,11; 19:1).
7:15 "shall be burned with fire, and all that belongs to him" Notice that there are two methods of judgment in this account of Achan. First of all he will be stoned and then all that he has will be burned (cf. Jos. 7:25). Achan's family and animals were destroyed with him. This is another example of Hebrew corporality.
NASB"a disgraceful thing"
NRSV"an outrageous thing"
TEV"brought terrible shame"
NJB"an infamy"
This term (BDB 615) is used of several actions.
A. related to sexual promiscuity
1. Shechem's violation of Jacob's daughter, Dinah, Gen. 34:7
2. extra-marital affairs, Deut. 22:21
3. the rape of the Levite's concubine, Jdgs. 19:23; 20:6
4. Ammon's rape of his half sister Tamar, 2 Sam. 13:12
5. Israel's adultery, Jer. 29:23
B. related to people's foolish actions and speech
1. Nabal's folly in rejecting David's request for help, 1 Sam. 25:25
2. those who speak foolishly, Isa. 9:17; 32:6
C. Achan's violation of YHWH's words, Jos. 7:15
NASB (UPDATED TEXT): JOSHUA 7:16-21
16So Joshua arose early in the morning and brought Israel near by tribes, and the tribe of Judah was taken. 17He brought the family of Judah near, and he took the family of the Zerahites; and he brought the family of the Zerahites near man by man, and Zabdi was taken. 18He brought his household near man by man; and Achan, son of Carmi, son of Zabdi, son of Zerah, from the tribe of Judah, was taken. 19Then Joshua said to Achan, "My son, I implore you, give glory to the Lord, the God of Israel, and give praise to Him; and tell me now what you have done. Do not hide it from me." 20So Achan answered Joshua and said, "Truly, I have sinned against the Lord, the God of Israel, and this is what I did: 21when I saw among the spoil a beautiful mantle from Shinar and two hundred shekels of silver and a bar of gold fifty shekels in weight, then I coveted them and took them; and behold, they are concealed in the earth inside my tent with the silver underneath it."
7:19 "My son, I implore you, give glory to the Lord, the God of Israel, and give praise to Him" It is interesting that Achan did not voluntarily confess his sin until it was obviously pointed out by God (lot) that he was the one in the wrong. This was a Hebrew idiom of telling the truth. The rabbis say that because of the phrase in Jos. 7:25, "the Lord will trouble you this day," Achan did not lose his eternity with God, but was condemned to death for his acts.
Notice the commands in Joshua's confrontation with Achan.
1. "I implore you, give glory to the Lord" (this idiom has only one imperative), BDB 962, KB 1321, Qal imperative (idiom for prayer)
2. "give praise to Him," BDB 678, KB 733, Qal imperative
3. "tell me now," BDB 616, KB 665, Hiphil imperative
4. "do not hide it from me," BDB 470, KB 469, Piel imperative used as a jussive
7:21 Achan took several things out of Jericho (he was militarily involved in the attack) which had been totally dedicated to God: (1) a beautiful, multi-patterned or colored Babylonian garment (BDB 12); (2) 200 shekels of silver (BDB 494); and (3) a bar of gold (BDB 262).
In the ancient world wealth was accumulated by (1) expensive clothing; (2) weights of precious metal; and (3) food stuffs.
▣ "shekel" See Special Topic below.
SPECIAL TOPIC: Ancient near Eastern Weights and Volumes (Metrology)
▣ "I. . ." Achan's sin developed.
1. "saw," BDB 906, KB 1157, Qal imperfect
2. "coveted," BDB 326, KB 325, Qal imperfect
3. "took," BDB 542, KB 534, Qal imperfect
4. "concealed," BDB 380, KB 377, Qal passive participle
NASB (UPDATED TEXT): JOSHUA 7:22-26
22So Joshua sent messengers, and they ran to the tent; and behold, it was concealed in his tent with the silver underneath it. 23They took them from inside the tent and brought them to Joshua and to all the sons of Israel, and they poured them out before the Lord. 24Then Joshua and all Israel with him, took Achan the son of Zerah, the silver, the mantle, the bar of gold, his sons, his daughters, his oxen, his donkeys, his sheep, his tent and all that belonged to him; and they brought them up to the valley of Achor. 25Joshua said, "Why have you troubled us? The Lord will trouble you this day." And all Israel stoned them with stones; and they burned them with fire after they had stoned them with stones. 26They raised over him a great heap of stones that stands to this day, and the Lord turned from the fierceness of His anger. Therefore the name of that place has been called the valley of Achor to this day.
7:22 "it was concealed in his tent" It is possible, because he hid it among his family's possessions, that both his wife and children knew of his theft. They did not tell anyone. They will be killed also!
7:23
NASB"poured them out before the Lord"
NKJV, TEV,
NJB"laid them out before the Lord"
NRSV"spread them out before the Lord"
This is literally the term "poured," but it can mean "cast" or "to set before" (BDB 427, KB 428, Hiphil imperfect).
7:25 "and all Israel stoned them with stones; and they burned them with fire after they had stoned them with stones . . . And they raised over him a great heap of stones that stands to this day" Basically there are two Hebrew words for "stone." The first (BDB 920, KB 1187, Qal imperfect) is used in the beginning of Jos. 7:25 and refers to the use of stones for capital punishment. The second term (BDB 6) is used at the end of Jos. 7:25 and means to raise a pile of stones over a dead person and his possessions as a memorial of the crime and its judgment. Obviously Achan was killed, and then he and his possessions were burned (because they were under the ban), and on top of them a great heap of stones was raised.
▣ "burned them with fire" The verb (BDB 976, KB 1358, Qal imperfect) was used of destroying the golden calf of Exod. 32:20 (cf. Deut. 9:21). It could be used
1. positively (ashes of the Red Heifer), Num. 19:5 and means of sacrifice, Lev. 23:25
2. negatively (Asherim), Deut. 7:5; 12:3
For "fire," see Special Topic below.
▣ "great heap of stones" This is a burial site (BDB 164 construct 6, cf. Jos. 8:29; 2 Sam. 18:17).
7:26 "called the Valley of Achor" This means "the valley of trouble" (BDB 770 construct 747) and refers to the fact that one man's sin brought failure, reproach, and condemnation to the entire nation. However, this same valley is mentioned in Isa. 65:10 and Hos. 2:15 as a source of hope.
▣ "to this day" This is the mark of an editor; the time-frame of the phrase is uncertain (cf. Jos. 6:25; 8:28,29; 9:27; 13:13; 14:14; 15:63; 16:10; 22:3,17; 23:8,9). See note at Jos. 15:63.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did the sin of one man affect the whole nation?
2. How are Bethel and Ai related?
3. List the mourning rites of the Hebrew people.
4. How do verses 7 and 9 show that Joshua is simply a mere human being who also has doubts and sins?
5. What does "herem" or "under the ban" mean?
6. Was Achan stoned, burned, or what (cf. Jos. 7:25-26)?
7. What exactly did Achan take from the city of Jericho?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Capture of Ai | The Fall of Ai | Victory at Ai | The Capture and Destruction of Ai | The Command Given To Joshua |
8:1-2 | 8:1-2 | 8:1-2 | 8:1-2 | 8:1-2 |
Joshua's Stratagem | ||||
8:3-9 | 8:3-8 | 8:3-9 | 8:3-9 | 8:3-8 |
8:9-13 | 8:9-13 | |||
8:10-17 | 8:10-17 | 8:10-17 | ||
The Capture of Ai | ||||
8:14-17 | 8:14-17 | |||
8:18-23 | 8:18-23 | 8:18-23 | 8:18-23 | 8:18-19 |
8:20-25 | ||||
Ai Destroyed | ||||
8:24-29 | 8:24-29 | 8:24-29 | 8:24-29 | The Curse of Destruction; the Destruction of the Town |
8:26-29 | ||||
Joshua Builds an Altar | Joshua Renews the Covenant | The Altar on Mount Ebal | The Law is Read at Mount Ebal | The Altar of Undressed Stones |
8:30-35 | 8:30-35 | 8:30-35 | 8:30-35 | 8:30-31 |
The Reading of the Law | ||||
8:32-35 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 8:1-2
1Now the Lord said to Joshua, "Do not fear or be dismayed. Take all the people of war with you and arise, go up to up to Ai; see, I have given into your hand the king of Ai, his people, his city, and his land. 2You shall go to Ai and its king just as you did to Jericho and its king; you shall take only its spoil and its cattle as plunder for yourselves. Set an ambush for the city behind it."
8:1 YHWH gives Joshua a series of commands and promises based on the restored holiness of Israel:
1. "Do not fear," BDB 431, KB 432, Qal imperfect used in a jussive sense.
2. "Do not be dismayed," BDB 369, KB 365, Qal imperfect used in a jussive sense
3. "Take all the people," BDB 542, KB 534, Qal imperative
4. "Arise," BDB 877, KB 1086, Qal imperative
5. "Go up to Ai," BDB 748, KB 828, Qal imperative
6. "See, I have given," BDB 906, KB 1157, Qal imperative followed by BDB 678, KB 733, Qal perfect
YHWH renews His encouragement and assurances from 1:9.
▣ "Take all the people of war with you" The phrase "all the people of war" (cf. Jos. 8:3; 10:7; 11:7,18,19,20), can refer to less than the total number. Compare 1:14-15 with 3:12-13; for the same type of example, also see 8:16 as compared to 8:19.
8:2 "you shall take only its spoils and its cattle as plunder for yourselves" Jericho was totally dedicated to God (under the ban), but Ai was only partially under the ban (humans must die, but other things of value can go to the soldiers and their families, cf. Jos. 8:27).
▣ "set an ambush for the city behind it" YHWH gives the battle strategy (BDB 962, KB 1321, Qal imperative). There seems to be some confusion as to how to relate the two ambushes mentioned in Jos. 8:3 and 12. There has been much speculation, but no consensus. To me it seems that possibly both cities, Ai and Bethel, were defeated and burned at the same time (cf. Jos. 8:17).
▣ "spoil. . .plunder" These two terms relate to the same thing.
1. spoil (BDB 1021) can mean "prey," "spoil," "booty," or "plunder." It refers to things (sometimes people) taken in battle, then divided among the soldiers (cf. Gen. 49:27; Jdgs. 5:30) and other covenant partners (cf. Num. 31:26-54; 1 Sam. 30:24).
2, plunder (BDB 102, KB 117, Qal imperfect). This term is basically synonymous with spoil. This was the wages of the soldiers (cf. Ezek. 29:19).
NASB (UPDATED TEXT): JOSHUA 8:3-9
3So Joshua rose with all the people of war to go up to Ai; and Joshua chose 30, 000 men, valiant warriors, and sent them out at night. 4He commanded them, saying, "See, you are going to ambush the city from behind it. Do not go very far from the city, but all of you be ready. 5Then I and all the people who are with me will approach the city. And when they come out to meet us as at the first, we will flee before them. 6They will come out after us until we have drawn them away from the city, for they will say, 'They are fleeing before us as at the first.' So we will flee before them. 7And you shall rise from your ambush and take possession of the city, for the Lord your God will deliver it into your hand. 8Then it will be when you have seized the city, that you shall set the city on fire. You shall do it according to the word of the Lord. See, I have commanded you." 9So Joshua sent them away, and they went to the place of ambush and remained between Bethel and Ai, on the west side of Ai; but Joshua spent that night among the people.
8:3 "30,000" This was only the part of the army that hid in ambush. For another group see 8:12. This number implies that the army was about 40,000 in total. Obviously Joshua approached the city with a small number of troops. The other option has to do with the meaning of "thousand." See the Special Topic at Jos. 3:17.
NASB"valiant warriors"
NKJV"mighty men of valor"
NRSV"warriors"
TEV"best troops"
NJB"bravest"
This phrase is a construct relationship between "mighty" (BDB 150) and "strength" (BDB 298). It is often used of military persons (cf. Jos. 1:14; 6:2; 8:3; 10:7; Jdgs. 6:12; 11:1; 1 Sam. 9:1; 16:18; 1 Kgs. 11:28; 2 Kgs. 5:1; 15:20; 24:14,16). It can be used of an army (cf. Exod. 14:4,9,17,28; 15:4; 1 Sam. 17:20; 2 Sam. 8:9; 2 Kgs. 6:4,15; 25:1,5,10). This was an elite fighting force!
8:4 Joshua repeats the instructions he received from YHWH.
1. "See," BDB 906, KB 1157, Qal imperative, repeated in Jos. 8:8
2. "Do not go very far from the city," BDB 934, KB 1221, Hiphil imperfect used in a jussive sense
8:8 "you shall set the city on fire" The verb (BDB 428, KB 429, Hiphil imperfect) is an aspect of holy war (cf. Jos. 8:19; Jdgs. 9:49), but usually another verb (BDB 976, KB 1358) is used (cf. Num. 31:10; Jos. 6:24; 11:11; Jdgs. 18:27; 1 Sam. 30:1,3) or BDB 1018, KB 1511 (cf. Jdgs. 1:8; 20:48).
Fire is both a judgment and a way of cleansing. See Special Topic at Jos. 7:25.
▣ "according to the word of the Lord" This is the key theological phrase in the OT. Here it refers to Deut. 20:16-18. However, the concept is wider (cf. Isa. 45:23; 55:11). It is the human side of covenant!
8:9 "So Joshua spent the night among the people" This phrase is possibly to reassure the people of God's presence and power for the upcoming battle. A very similar Hebrew phrase is repeated in Jos. 8:13 with the change of one additional Hebrew consonant. It is obvious that there is some confusion in this chapter about how Ai was defeated.
NASB (UPDATED TEXT): JOSHUA 8:10-17
10Now Joshua rose early in the morning and mustered the people, and he went up with the elders of Israel before the people to Ai. 11Then all the people of war who were with him went up and drew near and arrived in front of the city, and camped on the north side of Ai. Now there was a valley between him and Ai. 12And he took about 5, 000 men and set them in ambush between Bethel and Ai, on the west side of the city. 13So they stationed the people, all the army that was on the north side of the city, and its rear guard on the west side of the city, and Joshua spent that night in the midst of the valley. 14It came about when the king of Ai saw it, that the men of the city hurried and rose up early and went out to meet Israel in battle, he and all his people at the appointed place before the desert plain. But he did not know that there was an ambush against him behind the city. 15Joshua and all Israel pretended to be beaten before them, and fled by the way of the wilderness. 16And all the people who were in the city were called together to pursue them, and they pursued Joshua and were drawn away from the city. 17So not a man was left in Ai or Bethel who had not gone out after Israel, and they left the city unguarded and pursued Israel.
8:10-17 This paragraph gives the details of the battle for both Ai and Bethel.
NASB (UPDATED TEXT): JOSHUA 8:18-23
18Then the Lord said to Joshua, "Stretch out the javelin that is in your hand toward Ai, for I will give it into your hand." So Joshua stretched out the javelin that was in his hand toward the city. 19The men in ambush rose quickly from their place, and when he had stretched out his hand, they ran and entered the city and captured it, and they quickly set the city on fire. 20When the men of Ai turned back and looked, behold, the smoke of the city ascended to the sky, and they had no place to flee this way or that, for the people who had been fleeing to the wilderness turned against the pursuers. 21When Joshua and all Israel saw that the men in ambush had captured the city and that the smoke of the city ascended, they turned back and slew the men of Ai. 22The others came out from the city to encounter them, so that they were trapped in the midst of Israel, some on this side and some on that side; and they slew them until no one was left of those who survived or escaped. 23But they took alive the king of Ai and brought him to Joshua.
8:18 "Stretch out the javelin that is in your hand toward Ai" Here again we see the similarity between God's dealing with Moses in the use of the shepherd's staff and His dealing with Joshua in the use of the javelin. Both the staff (BDB 641, cf. Exod. 4:20; 17:9; Num. 20:8) and javelin (BDB 475) show the power is of God and not in human leaders.
The verb (BDB 639, KB 692, Qal imperative) is used several times of YHWH directing Moses (cf. Exod. 7:19; 8:5,6; 9:22; 10:12; 17:16,21; Isa. 10:26).
NASB (UPDATED TEXT): JOSHUA 8:24-29
24Now when Israel had finished killing all the inhabitants of Ai in the field in the wilderness where they pursued them, and all of them were fallen by the edge of the sword until they were destroyed, then all Israel returned to Ai and struck it with the edge of the sword. 25All who fell that day, both men and women, were 12,000--all the people of Ai. 26For Joshua did not withdraw his hand with which he stretched out the javelin until he had utterly destroyed all the inhabitants of Ai. 27Israel took only the cattle and the spoil of that city as plunder for themselves, according to the word of the Lord which He had commanded Joshua. 28So Joshua burned Ai and made it a heap forever, a desolation until this day. 29He hanged the king of Ai on a tree until evening; and at sunset Joshua gave command and they took his body down from the tree and threw it at the entrance of the city gate, and raised over it a great heap of stones that stands to this day.
8:24 Notice the variety of terms used to describe the defeat of the inhabitants of Ai.
1. "Israel had finished killing"
a. finish, BDB 477, KB 476, Piel infinitive construct
b. kill, BDB 246, KB 255, Qal infinitive construct
2. "All of them were fallen by the edge of the sword"
a. fallen, BDB 656, KB 709, Qal imperfect
b. edge of sword, BDB 804 construct 352 (twice)
3. "Until they were all destroyed"
a. preposition, BDB 723
b. finished, BDB 1070, KB 1752, Qal infinitive construct
4. "Struck," BDB 645, KB 697, Hiphil imperfect
The first three of these describe the slaughter of their men of war; number 4 describes the death of the rest of the inhabitants of Ai.
8:26 This reflects the curse of Deut. 21:23. The king was killed by impaling. As Israel raised a memorial heap of stones over Achan, so too, the king of Ai.
8:28 "forever" See Special Topic at Jos. 4:7.
NASB (UPDATED TEXT): JOSHUA 8:30-35
30Then Joshua built an altar to the Lord, the God of Israel, in Mount Ebal, 31just as Moses the servant of the Lord had commanded the sons of Israel, as it is written in the book of the law of Moses, an altar of uncut stones on which no man had wielded an iron tool; and they offered burnt offerings on it to the Lord, and sacrificed peace offerings. 32He wrote there on the stones a copy of the law of Moses, which he had written, in the presence of the sons of Israel. 33All Israel with their elders and officers and their judges were standing on both sides of the ark before the Levitical priests who carried the ark of the covenant of the Lord, the stranger as well as the native. Half of them stood in front of Mount Gerizim and half of them in front of Mount Ebal, just as Moses the servant of the Lord had given command at first to bless the people of Israel. 34Then afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law. 35There was not a word of all that Moses had commanded which Joshua did not read before all the assembly of Israel with the women and the little ones and the strangers who were living among them.
8:30 "Mount Ebal" This was one of the two hills on each side of the city of Shechem. This was the site of the covenant renewal ceremony dictated by Moses. The Levitical singers climbed each hill and chanted the cursings and blessings antiphonally (cf. Deuteronomy 27-28). Mounts Ebal and Gerizim became known as the mountains of cursing and blessing.
One wonders how Joshua could move so fast through enemy territory. The events of Jos. 8:30-35 might fit better historically at chapter 24. These kinds of historical questions cannot be answered. These ancient Hebrew texts do not conform to modern histography. Chronology is secondary to theology! I surely affirm the historicity and inspiration of the OT without fully comprehending how it is structured. See Introductory articles.
8:31 "as it is written in the book of the law of Moses" This refers to Exod. 20:20,24-26 and Deut. 27:5-7.
The revelation of YHWH to and through Moses goes by several descriptions.
1. "the law which Moses My servant commanded you," 1:7; 22:5
2. "this book of the law," 1:8
3. "the book of the law of Moses," 8:31; 23:6
4. "the words of the law," 8:34
5. "the book of the law of God," 24:26
▣ "an altar of uncut stones" The Canaanite altars were made of cut stones, but YHWH's altars were always made of uncut stones (cf. Exod. 20:25; Deut. 27:5,6), therefore, they were immediately identifiable.
▣ "they offered burnt offerings on it to the Lord and sacrificed peace offerings" See Special Topic below.
SPECIAL TOPIC: SACRIFICES IN MESOPOTAMIA AND ISRAEL AND THEIR SIGNIFICANCE
8:32 This probably refers to the Ten Commandments (cf. Exod. 20; Deut. 5). Stones were covered with plaster and written on (cf. Deut. 27:4).
8:33 Notice the list of leaders: elders, officers, judges, priests.
▣ "the stranger" This could refer to (1) believing Egyptians who left Egypt with the Jews in the exodus; (2) people who had earlier joined Israel, like Caleb or Rahab; or (3) others who joined during the wilderness wandering period. The book of Deuteronomy is very conscious of these believing aliens within Israel.
8:34 "all the words of the law" This could refer to the five books of Moses (Jos. 8:35) or the summary book of Deuteronomy.
8:35 Every one heard the words of the covenant renewal service, even the women and children who were usually not included with the men in worship settings.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is chapter 8 so confusing, with two different ambushes (cf. v.3 and v.12)?
2. How are verses 30-35 related to the book of Deuteronomy and what is the significance of these verses?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Stratagem of Gibeon | The Treaty with the Gibeonites | The Stratagem of the Gibbonites | The Gibeonites Deceive Joshua | A Coalition Against Israel |
9:1-2 | 9:1-2 | 9:1-2 | 9:1-2 | 9:1-2 |
The Ruse of the Gibeonites | ||||
9:3-15 | 9:3-15 | 9:3-15 | 9:3-6 | 9:3-5 |
9:6-13 | ||||
9:7 | ||||
9:8a | ||||
9:8b | ||||
9:9-13 | ||||
9:14-15 | 9:14-15 | |||
9:16-21 | 9:16-21 | 9:16-21 | 9:16-21 | 9:16-18 |
The Gibeonites' Place in the Community | ||||
9:19-27 | ||||
Peace Between Peoples | ||||
9:22-27 | 9:22-27 | 9:22-27 | 9:22-23 | |
9:24-27 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 9:1-2
1Now it came about when all the kings who were beyond the Jordan, in the hill country and in the lowland and on all the coast of the Great Sea toward Lebanon, the Hittite and the Amorite, the Canaanite, the Perizzite, the Hivite and the Jebusite, heard of it, 2that they gathered themselves together with one accord to fight with Joshua and with Israel.
9:1 "Now it came about when all the kings" Verses 1 and 2 form a general introduction to this entire section of Joshua 9-12. The phrase "all the kings" seems to imply that the majority of the Canaanites were organized into city states, much like ancient Greece. However, the fact that Gibeon is identified with several other cities (cf. Jos. 9:17) implies that it was a confederation, not a single city state.
This united Canaanite army never came together to fight Israel.
▣ "beyond the Jordan" This phrase is used several times in the book of Joshua in two different senses: (1) sometimes it refers to the east bank of the Jordan (cf. Jos. 1:14; 2:10; 9:10; 14:3) and (2) sometimes it is used of the west bank (cf. Jos. 5:1; 9:1; 12:7; 22:7). It is possible that the seeming discrepancy is due to the author/editor/ compiler being with the group of Israelites who were on the plains of Moab but later moved into Canaan.
▣ "in the hill country" There seems to be three distinct geographical and topological sections of the Promised Land mentioned in verse 1: (1) the southern hill country (BDB 249); (2) the low, rolling hills which are often called the shephelah (BDB 1050); and (3) the coastal plains (BDB 342). Numbers 2 and 3 are often seen as one.
▣ "the Hittite" There are three groups of Hittites (BDB 366) mentioned in the Bible: (1) we find one group of them early in the book of Genesis, which seems to be in the area of Mesopotamia; (2) later on we find another group in the Promised Land; and (3) there was a large developed civilization of Hittites (Anatolia) in central Turkey. See SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE at Jos. 3:10.
▣ "Amorite" The term "Amorite" seems to have the implication of "highlander" (BDB 57). It is sometimes used as a collective term for all of the tribes of Canaan (cf. Gen. 15:16). See Special Topic at Jos. 3:10.
▣ "the Canaanite" The term seems to be used in the sense of "lowlander" (BDB 489). It is also used to denote the collective tribes of Canaan. The geographical name for the Promised Land was "Canaan," derived from this collective use. See Special Topic at Jos. 3:10.
▣ "Jebusite" Jebusites (BDB 101) are the ancient inhabitants of the city of Jebus which was called Salem in Gen. 14:8, and later, Jerusalem (cf. Jdgs. 19:10). Sometimes these native tribal listings of Canaan have one, three, seven, or ten groups. We see another list of these tribes in Jos. 3:10, but there the Girgashites are omitted. See Special Topic at Jos. 3:10.
9:2 "that they gathered themselves together with one accord to fight with Joshua and with Israel"
There are two verbs in this phrase.
1. "gathered together," BDB 867, KB 1062, Hithpael imperfect, cf. Jdgs. 9:47; 1 Sam. 7:7; 8:4; 22:2
2. "to fight," BDB 535, KB 526, Niphal infinitive construct, cf. Deut. 20:4; 2 Kgs. 13:12; 14:15; 2 Chr. 11:1; 17:10; 27:5; Dan. 10:20; 11:11
Because these city states had heard what Joshua had done to the Amorite kings of the eastern side of Jordan they decided to attempt a coalition, at least in the south, to thwart Israel's invasion.
The phrase translated "with one accord" is literally, "with one mouth." Mouth (BDB 804) is used idiomatically in several ways:
1. "ask his mouth," meaning "to ask personally" (cf. Gen. 24:57)
2. "mouth of the sword," meaning "the cutting edge of a sword" (cf. Gen. 34:26)
3. "mouth to mouth," meaning "face to face" (cf. Num. 12:8; 2 Kgs. 10:21; 21:16; Jer. 32:4; 34:3)
NASB (UPDATED TEXT): JOSHUA 9:3-15
3When the inhabitants of Gibeon heard what Joshua had done to Jericho and to Ai, 4they also acted craftily and set out as envoys, and took worn-out sacks on their donkeys, and wineskins worn-out and torn and mended, 5and worn-out and patched sandals on their feet, and worn-out clothes on themselves; and all the bread of their provision was dry and had become crumbled. 6They went to Joshua to the camp at Gilgal and said to him and to the men of Israel, "We have come from a far country; now therefore, make a covenant with us." 7The men of Israel said to the Hivites, "Perhaps you are living within our land; how then shall we make a covenant with you?" 8But they said to Joshua, "We are your servants." Then Joshua said to them, "Who are you and where do you come from?" 9They said to him, "Your servants have come from a very far country because of the fame of the Lord your God; for we have heard the report of Him and all that He did in Egypt, 10and all that He did to the two kings of the Amorites who were beyond the Jordan, to Sihon king of Heshbon and to Og king of Bashan who was at Ashtaroth. 11So our elders and all the inhabitants of our country spoke to us, saying, 'Take provisions in your hand for the journey, and go to meet them and say to them, "We are your servants; now then, make a covenant with us.' 12This our bread was warm when we took it for our provisions out of our houses on the day that we left to come to you; but now behold, it is dry and has become crumbled. 13These wineskins which we filled were new, and behold, they are torn; and these our clothes and our sandals are worn out because of the very long journey." 14So the men of Israel took some of their provisions, and did not ask for the counsel of the Lord. 15Joshua made peace with them and made a covenant with them, to let them live; and the leaders of the congregation swore an oath to them.
9:3 "when the inhabitants of Gibeon heard what Joshua had done to Jericho and Ai" Gibeon was a well fortified, raised site about six miles north of Jerusalem. We learn from verse 17 that it was apparently in a league of cities. It later became a Levitical city (cf. Jos. 21:17) and was located in the tribal allocation of Benjamin (cf. Jos. 18:25). It was very significant because it was on the major road between Joppa and the Mediterranean. It later became a temporary home for the Ark of the Covenant (cf. 1 Chr. 16:39).
9:4
NASB"they also acted craftily"
NKJV"they worked craftily"
NRSV"they on their part acted with cunning"
TEV"they decided to deceive him"
NJB"they had recourse to a ruse"
This adjective (BDB 115) is used in Jos. 9:4 and 5 four times. The verb (BDB 115) is used of the miraculous garments that did not wear out during the wilderness wandering period in Deut. 8:4; 29:5; Neh. 9:21.
NASB"and set out as envoys"
NKJV"and went and pretended to be ambassadors"
NRSV"they went and prepared provisions"
TEV"They went out and got some food"
NJB"They provided themselves with supplies"
The phrase "set out as envoys" appears only here in the OT (Masoretic Text). However, the Septuagint, the Peshitta, and the Vulgate (cf. REV, NJ, NAB, NRSV) have "they prepared provisions" (BDB 845, KB 1020, Hithpael perfect in Jos. 9:12). This translation variation may be due to similar Hebrew roots.
▣ "and took worn-out sacks on their donkeys" These sacks (BDB 974) were used to carry provisions. They were usually woven from animal hair.
The adjective "worn out" (BDB 115) is used three times.
1. sacks (BDB 974)
2. wineskins (BDB 609)
3. sandals (BDB 653)
▣ "wineskins worn-out and torn and mended" Wineskins were usually made from the skin of an animal, with the hair shaved off, turned inside out and the neck became the place from which the liquid was poured. We still say the "neck" of a bottle. When wineskins are new, they are relatively elastic and can accommodate the expansion of fermenting wine. When the skins are old, they cannot expand and they will break. These wineskins were made to look like they had been in use for a long time (possibly patched).
9:5 "worn-out and patched sandals on their feet" We learn from ancient literature and archaeology that sandals were made of leather and palm leaves, or papyrus reeds. "Patched" (BDB 378, KB 375, Pual participle) is found only here in the OT. Its verbal form meant "spotted" or "variegated."
▣ "and all the bread of their provision was dry and had become crumbled" Literally the word "crumbled" (BDB 666, cf. NASB, NJB) means "dotted over" in Hebrew which implies mildew (cf. NKJV, NRSV, TEV). In the ancient world people baked bread every day and it was edible for several days.
9:6 "they went to Joshua. . .and said to him and to the men of Israel" It seems to be that in Jos. 9:6-8 and 15 we see the three main types of authority among the people of God: (1) the central God-called leader, Joshua (cf. Jos. 9:6,8,15); (2) the elders of Israel (cf. Jos. 9:15,21); and (3) the entire congregation (cf. Jos. 9:18,19). This same threefold type of polity structure can be seen in the New Testament: episcopal, presbyterian, and congregational (cf. Acts 15).
▣ "to the camp at Gilgal" This could refer to
1. the initial camp site between the Jordan and Jericho, 4:19-20; 5:9-10
2. a city farther north closer to Shechem, Deut. 11:30; 2 Kgs. 2:1
3. a city in the allotment of Judah, 15:7
The texts that are uncertain are 9:6; 10:7,9.
▣ "make a covenant with us" This verb (BDB 503, KB 500, Qal imperative, cf. v.11) literally meant "to cut off" or "cut down." Here it is used in the sense of "cut a covenant" (BDB 136), which originally involved a sacrifice (e.g., Gen. 15:10,17-18; Jer. 34:18). See Special Topic below.
9:7 "the Hivites" Hivites (BDB 295) seem to be identified with Horites (cf. Gen. 36:2,20-21 and the Septuagint). We are not sure of their exact relationship to the Hurrians, but it is obvious that they are a non-Semitic group living within the Promised Land. See Special Topic at Jos. 3:10.
▣ "how then shall we make a covenant with you" The reason for this question was the specific guidelines of Moses about not sparing the life of any of the peoples of the land (cf. Exod. 23:32; 34:12; Deut. 7:2).
9:9 The confession of the Gibeonite representatives (which reflected the discussions of all of the leadership) is similar to Rahab's confession (cf. Jos. 2:9-11). It involves
1. an affirmation of YHWH's greatness and power
2. knowledge of Israel's supernatural victories with YHWH's presence and help
3. an element of fear and self preservation
This is also true of Rahab and all conversions
NASB"the fame of the Lord your God"
NKJV, NRSV"the name of the Lord your God"
TEV"we have heard of the Lord your God"
NJB"the fame of Yahweh your God"
This term "fame" (BDB 1027, cf. Jos. 7:9) is literally "name" and is used in the sense of reputation (cf. Deut. 10:8; 1 Sam. 17:45; 2 Sam. 6:18; 2 Kgs. 2:24).
9:10 "Ashtaroth" This is a city in the eastern Jordan area which was in the tribal allotment of Manasseh. It was named after the female fertility goddess of the Canaanite pantheon called Ashterah or Astarte (BDB 800). It is interesting that in Jos. 9:9 and 10 these Canaanites mention nothing of the victories of Joshua at Jericho and Ai. If they had, Joshua would have known that they lived closer than they claimed. See Special Topic: Fertility Worship at Jdgs. 1:33.
9:11 The Gibeonite's representatives spin an elaborate lie (three Qal imperatives) about the instructions given them by their elders and people.
1. "take provisions," BDB 542, KB 534, cf. Jos. 9:12-13
2. "go to meet," BDB 229, KB 246 (plus Qal infinitive construct, BDB 55, KB 65)
3. "make a covenant," BDB 503, KB 500, cf. Jos. 9:6
9:14 "so the men of Israel took some of their provisions, and did not ask the counsel of the Lord" In the MT the phrase "of Israel" is missing. The implication is that we are not sure which men took these provisions. Some say it was the Gibeonites, who showed the Israelites their provisions to prove their point. Others say it was the men of Israel who took these provisions. Possibly, the reason that Israel took these provisions was (1) to eat the bread, which would have signified a covenant (e.g., Gen. 31:54) or (2) to sample them (NJB) to see if they were old. It is interesting that they based their decision on physical evidence without asking the Lord (usually by Urim and Thummim, cf. Num. 27:21; also note the verb is a technical term for counseling with YHWH, cf. Isa. 30:2; 65:).
9:15 "swore an oath to them" For the Israelites to swear an oath in YHWH's name, even if under false pretenses, was a binding obligation (cf. Jos. 9:19,20; Gen. 25:27-34; 27:30-40; Lev. 19:12; Num. 30:2; Deut. 23:21-23). Notice that Joshua's covenant had to be ratified by the leaders of the congregation.
NASB (UPDATED TEXT): JOSHUA 9:16-21
16 It came about at the end of three days after they had made a covenant with them, that they heard that they were neighbors and that they were living within their land. 17Then the sons of Israel set out and came to their cities on the third day. Now their cities were Gibeon and Chephirah and Beeroth and Kiriath-jearim. 18The sons of Israel did not strike them because the leaders of the congregation had sworn to them by the Lord the God of Israel. And the whole congregation grumbled against the leaders. 19But all the leaders said to the whole congregation, "We have sworn to them by the Lord, the God of Israel, and now we cannot touch them. 20This we will do to them, even let them live, so that wrath will not be upon us for the oath which we swore to them." 9:21 The leaders said to them, "Let them live." So they became hewers of wood and drawers of water for the whole congregation, just as the leaders had spoken to them.
9:16 "at the end of three days" This does not necessarily involve three full days (cf. Jos. 9:17) because Gibeon was only about nineteen miles from where the Hebrews were camped.
9:17 This verse lists the names of the Gibeonite confederation.
9:18 "and the whole congregation grumbled against the leaders" The basic attitude of the people of God toward her leaders had not changed from the wilderness wandering period (BDB 534, KB 524, Niphal imperfect, cf. Exod. 15:24; 16:2; Num. 14:2; 16:11). Here, however, they are afraid of the consequences of breaking YHWH's covenant (cf. Jos. 9:24; Deuteronomy 7, 27-28).
9:19 "we cannot touch them" This is a Qal imperfect negative (BDB 407, KB 410) and a Qal infinitive construct (BDB 619, KB 668) used in a metaphorical sense for harm (cf. Gen. 26:11; 2 Sam. 14:10; 1 Chr. 16:22; Ps. 105:15).
9:20 "lest wrath come upon us for the oath which we swore to them" Oathtaking was a very serious matter to the Jews (cf. Lev. 27 and 2 Sam. 1:1-14 for a very specific reference to this account) because it involved a promise in YHWH's name (cf. Jos. 9:9).
▣ "let them live" This is repeated twice
1. in Jos. 9:20 the verb (BDB 310, KB 309) is a Hiphil infinitive absolute
2. in Jos. 9:21 it is a Qal imperative but in a jussive sense
9:21 They became servants (the phrase, "hewers of wood and drawers of water" can be metaphorical of menial service [i.e., Deut. 29:11] or literal because this is exactly the tasks the Gibeonites performed) of all the tribes and for the tabernacle (cf. Jos. 9:27).
NASB (UPDATED TEXT): JOSHUA 9:22-27
22Then Joshua called for them and spoke to them, saying, "Why have you deceived us, saying, 'We are very far from you,' when you are living within our land? 23Now therefore, you are cursed, and you shall never cease being slaves, both hewers of wood and drawers of water for the house of my God." 24So they answered Joshua and said, "Because it was certainly told your servants that the Lord your God had commanded His servant Moses to give you all the land, and to destroy all the inhabitants of the land before you; therefore we feared greatly for our lives because of you, and have done this thing. 25Now behold, we are in your hands; do as it seems good and right in your sight to do to us." 26Thus he did to them, and delivered them from the hands of the sons of Israel, and they did not kill them. 27But Joshua made them that day hewers of wood and drawers of water for the congregation and for the altar of the Lord, to this day, in the place which He would choose.
9:22 "deceived" This verb's (BDB 941 II, KB 1239, Piel PERFECT) basic meaning is "to deal treacherously with deceit." It is used in
1. Gen. 29:25 - Laban and Jacob
2. Jos. 9:22 - Gibeonites and Joshua
3. 1 Sam. 28:12 - Saul and the witch of Endor
4. 2 Sam. 29:26 - Shimei and Mephibosheth
5. Prov. 26:19 - man and neighbor
9:23 "both hewers of wood and drawers of water for the house of my God" From the immediate context it is uncertain whether these people would be servants of the whole congregation (cf. Jos. 9:21), or simply of the sanctuary (cf. Jos. 9:23). It does become obvious that they will become the lowest servants of the community. Some have related this account to Noah's cursing of Canaan (cf. Gen. 9:25), but the Hivites have no relationship at all to Ham. It is also interesting that this same group may have become the "Nethinim" (Ezra 2:43; 7:7,24; 8:20); they have foreign names and are assigned the most menial tasks in the Temple. One way to try to minimize the influence of these Canaanites was to put them in the service of the tabernacle where they would be exposed to the worship of YHWH.
These tasks were usually assigned to women (e.g., 2 Sam. 3:29; Jer. 50:37), therefore, they may have functioned as a means of humiliation, as well as servitude (cf. Deut. 29:11).
9:24 "certainly told" This intensified form is a Hophal infinitive absolute and a Hophal perfect of "told" (BDB 616, KB 665).
9:24-25 Notice the repetition of the verb "do" or "make" (BDB 793, KB 889).
1. v. 24 - Qal imperfect
2. v. 25 - Qal infinitive construct
3. v. 25 - Qal imperative
4. v. 25 - Qal imperfect
Also note two Qal perfects in Jos. 10:1.
9:25 "good and right" These two nouns (BDB 373 II, and 449) are synonymous in this context. The Gibeonites are throwing themselves on
1. the covenant promises made in YHWH's name
2. Joshua's sense of appropriate mercy
9:27 "to this day" This is obviously a later addition by an editor or by the original author writing later than the events of the book (cf. Jos. 4:9; 5:9; 7:26; 8:29).
▣ "in the place which He would choose" This is a Deuteronomic phrase which refers to the place that God would designate for the location of His tabernacle and later the Temple (cf. Exod. 20:24; Deut. 12:5,11,14,18,21,26; 14:23; 26:2). This later came to be Jerusalem (cf. 1 Kgs. 8:16,44,48; 11:13,32,36).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Locate these geographical sites on a map and note the direction of Joshua's campaign.
2. Why was a treaty, made with these Canaanites on false grounds, still honored by the Hebrew nation?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Five Kings Attack Gibeon | The Sun Stands Still | Campaigns South of Gibeon | The Amorites are Defeated | Five Kings Make War on Gibeon |
10:1-5 | 10:1-5 | 10:1-5 | 10:1-5 | 10:1-5 |
Joshua Comes to Rescue Gibeon | ||||
10:6-11 | 10:6-11 | 10:6-11 | 10:6 | 10:6-9 |
10:7-11 | Aid From On High | |||
The Sun Stood Still | 10:10-13a | |||
10:12-15 | 10:12-15 | 10:12-14 | 10:12-14 | |
10:13b-15 | ||||
10:15 | 10:15 | |||
Five Kings Captured and Slain | The Amorite Kings Executed | Joshua Captures the Five Amorite Kings | The Five Kings in the Cave at Makkedah | |
10:16-21 | 10:16-21 | 10:16-21 | 10:16-21a | 10:16-19 |
10:21b | ||||
10:20-21 | ||||
10:22-27 | 10:22-27 | 10:22-27 | 10:22-27 | 10:22-26 |
10:27 | ||||
Joshua's Conquest | Conquest of the Southland | Joshua Captures More Amorite Territory | The Conquest of the Southern Towns of Canaan | |
10:28 | 10:28 | 10:28 | 10:28 | 10:28 |
10:29-30 | 10:29-30 | 10:29-30 | 10:29-30 | 10:29-30 |
10:31-32 | 10:31-33 | 10:31-32 | 10:31-33 | 10:31-33 |
10:33 | 10:33 | |||
10:34-35 | 10:34-35 | 10:34-35 | 10:34-35 | 10:34-35 |
10:36-37 | 10:36-37 | 10:36-37 | 10:36-37 | 10:36-37 |
10:38-39 | 10:38-39 | 10:38-39 | 10:38-39 | 10:38-39 |
The Southern Conquest Recapitulated | ||||
10:40-43 | 10:40-43 | 10:40-43 | 10:40-43 | 10:40-43 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 10:1-5
1Now it came about when Adoni-zedek king of Jerusalem heard that Joshua had captured Ai, and had utterly destroyed it (just as he had done to Jericho and its king, so he had done to Ai and its king), and that the inhabitants of Gibeon had made peace with Israel and were within their land, 2that he feared greatly, because Gibeon was a great city, like one of the royal cities, and because it was greater than Ai, and all its men were mighty. 3Therefore Adoni-zedek king of Jerusalem sent word to Hoham king of Hebron and to Piram king of Jarmuth and to Japhia king of Lachish and to Debir king of Eglan, saying, 4"Come up to me and help me, and let us attack Gibeon, for it has made peace with Joshua and with the sons of Israel." 5So the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon, gathered together and went up, they with all their armies, and camped by Gibeon and fought against it.
10:1,3 "Adoni-zedek king of Jerusalem" This name means "my Lord is just" or "righteous" (BDB 11) and is related etymologically to the title "Melchizedek" (king is/of righteous, BDB 575) who was the priest/king of the city of Salem.
This is the first use of the term "Jerusalem" in the Bible. The Septuagint has "Adoni-bezek" (a place name). The city was originally called "Salem" (cf. Gen. 14:18). Later, it is called Jebus (cf. Jdgs. 19:10,11; 1 Chr. 11:4). It was given to Benjamin but it is right on the border with Judah. The lower city was captured in Joshua's day but the upper city (fortress) was not captured until David's day (cf. 2 Sam. 5:6ff). We learn from the archaeological discovery of the Amarna tablets, around 1400 b.c., that they called the city "Urusalem."
▣ "utterly destroy" This refers to the Hebrew concept of "holy war" called the herem (BDB 355, KB 353, Hiphil imperfect). This meant that a city (i.e., Ai) was dedicated to God; it became so holy that everything that breathed, including men and animals, must be killed. We see this same kind of situation at the battle of Jericho (Joshua 6).
▣ "had made peace" This verb (BDB 1023, KB 1532, Hiphil perfect) means "to finish" or "to bring to completion" (e.g., 2 Sam. 10:19; 2 Kgs. 22:44), therefore, it denotes the results of their covenant with Joshua (cf. Jos. 10:4; 9:15).
10:2 "feared" This verb (BDB 431, KB 432, Qal imperfect) is used several times in Joshua
1. revere - 4:14, Moses
2. revere - 4:24; 22:25; 24:14, YHWH
3. fear - 8:1; 10:8; 11:6, YHWH tells Joshua to not fear
4. fear - 9:24; 10:2, the Gibeonites and Jerusalemites fear Israel
5. fear - 10:25, Joshua tells Israel to not fear
▣ "Gibeon was a great city, like one of the royal cities" Although it was large and well fortified like one of the royal cities, it was not one because it apparently had no king and was in a league with several other cities (cf. Jos. 9:17).
▣ "all its men were mighty" This is a word play between (1) Gibeon (BDB 149); (2) "great" (BDB 152); and (3) "mighty" (gibborim, BDB 150).
10:3 "Hebron. . .Jarmuth. . .Lachish. . .Eglon" These sites are all located in the southern hill country of Judah and Benjamin. They were all of Amorite descent. We also learn from the Amarna tablets that all of them appear in this ancient document except for the city of Hebron which was also called "Kiriath-arba" (cf. Jos. 20:7). This, again, shows the historicity of this account.
10:4 Notice the verbal commands.
1. "Come up with me," BDB 748, KB 828, Qal imperative
2. "Help me," BDB 740, KB 810, Qal imperative
3. "Let us attack," BDB 645, KB 679, Hiphil imperfect used in a cohortative sense
10:5 "camped by" This refers to a siege.
NASB (UPDATED TEXT): JOSHUA 10:6-11
6Then the men of Gibeon sent word to Joshua to the camp at Gilgal, saying, "Do not abandon your servants; come up to us quickly and save us and help us, for all the kings of the Amorites that live in the hill country have assembled against us." 7So Joshua went up from Gilgal, he and all the people of war with him and all the valiant warriors. 8The Lord said to Joshua, "Do not fear them, for I have given them into your hands; not one of them shall stand before you." 9So Joshua came upon them suddenly by marching all night from Gilgal. 10And the Lord confounded them before Israel, and He slew them with a great slaughter at Gibeon, and pursued them by the way of the ascent of Beth-horon and struck them as far as Azekah and Makkedah. 11As they fled from before Israel, while they were at the descent of Beth-horon, the Lord threw large stones from heaven on them as far as Azekah, and they died; there were more who died from the hailstones than those whom the sons of Israel killed with the sword.
10:6 Israel's covenant with Gibeon promised military protection.
Verse 6 contains several imperatives in the message the Gibeonites sent to Joshua.
1. "do not abandon your servants" (lit. "slacken your hands"), BDB 951, KB 1276, Hiphil jussive, cf. Jos. 1:5; Deut. 4:31; Ps. 138:8
2. "come up to us quickly," BDB 748, KB 828, Qal imperative, cf. Jos. 10:4
3. "save us," BDB 446, KB 448, Hiphil imperative
4. "help us," BDB 740, KB 810, Qal imperative, cf. Jos. 10:4
Numbers 3 and 4 are used synonymously.
▣ "Amorites" See note at Jos. 3:10.
10:7
NASB"he and all the people of war with him and all the valiant warriors"
NKJV"he and all the people of war with him, and all the mighty men of valor"
NRSV"he and all the fighting force with him, all the mighty warriors"
TEV"Joshua and his whole army, including the best troops"
NJB"he, all the fighting men and all the bravest of his army"
Are there two groups of fighting men or two designations of one large group? The second phrase is used several times in Joshua (cf. Jos. 1:14; 8:3; 10:7 and also Jdgs. 6:12; 11:1). From the usage in Jos. 8:3 it seems to refer to two groups (regular soldiers and an elite group of special soldiers).
10:8 "Do not fear them" The verb (BDB 431, KB 432) is a Qal imperfect, used in a jussive sense. It is a recurrent message of God to His people.
1. Abraham - Gen. 15:1
2. Hagar - Gen. 21:17
3. Isaac - Gen. 26:24
4. Israel (by Moses) - Exod. 14:13; 20:20; Deut. 1:21; 20:3; 31:6
5. Israel (by Joshua) - Jos. 8:1; 10:25
▣ "for I have given them into your hands" This is a recurrent Hebrew idiom of military defeat (cf. Deut. 7:24; Jos. 6:2; 8:1,18)
▣ "not one of them shall stand before you" This is another Hebrew idiom of military defeat (cf. Deut. 7:24; 11:25; Jos. 1:5; 23:9)
▣ It is interesting to me to see the relationship between the sovereign word of God recorded in Jos. 10:8 and the required human effort recorded in Jos. 10:9 and 11. Although God assured them of the victory, they still had to prepare for the battle and form a strategy to defeat the Canaanites. It is this tension between God's sovereignty and man's free will that is found so often in the Bible.
▣ This chapter expresses well the concept of holy war as YHWH's judgment against the Canaanites (cf. Gen. 15:16; Lev. 18:24-28).
1. YHWH's own statements, Jos. 10:8
2. the narrator, Jos. 10:10-11,14,30,42
3. Joshua's words, Jos. 10:19,25
10:9 "by marching all night" This was no small effort to save a Canaanite population. Israel felt bound to Gibeon by covenant oath.
▣ "from Gilgal" In Hebrew "Gilgal" means "circle" (BDB 166). It was the first campsite of the Jews as they crossed the Jordan River. See fuller note at Jos. 9:6. Apparently the five kings of these large city states in southern Canaan had attacked Gibeon because they had made peace with the Israelites.
10:10
NASB"the Lord confounded them"
NKJV"the Lord routed them"
NRSV"the Lord threw them into a panic"
TEV"the Lord made the Amorites panic"
NJB"Yahweh threw them into disorder"
This verb (BDB 243, KB 251) is often used with YHWH as the subject (cf. Exod. 14:24; 23:27; Deut. 7:23; Jos. 10:10; Jdgs. 4:15; 1 Sam. 7:10; 2 Chr. 15:6) and is part of the technical terminology of "holy war" (herem).
All of the verbs in Jos. 10:10 are singular, implying that they refer to YHWH (notice Jos. 10:11 and Jos. 10:12), but the suffixes are plural, implying Israel. In reality YHWH is the power and Israel the instrument of His power.
1. "confounded/confused," BDB 243, KB 251, Qal imperfect
2. "slew," BDB 645, KB 697, Hiphil imperfect
3. "pursued," BDB 922, KB 1191, Qal imperfect
4. "struck," BDB 645, KB 697, Hiphil imperfect
▣ "the ascent of Beth-horon. . .Azekah and Makkedah" These geographical sites are uncertain. We are not sure whether the first is to the east or to the west of Gibeon. The last two are to the south.
10:11 "that the Lord threw large stones from heaven on them" Here is God using natural means with supernatural timing and intensity (exactly like the plagues of Egypt). In reality more of the enemy died from the hailstones (cf. Isa. 30:30) than from the Israelites' sword. This shows the tension between Jos. 10:8 and 9 in a different way.
NASB (UPDATED TEXT): JOSHUA 10:12-14
12Then Joshua spoke to the Lord in the day when the Lord delivered up the Amorites before the sons of Israel, and he said in the sight of Israel, "O sun, stand still at Gibeon, And O moon in the valley of Aijalon." 13So the sun stood still, and the moon stopped, Until the nation avenged themselves of their enemies. Is it not written in the book of Jashar? And the sun stopped in the middle of the sky and did not hasten to go down for about a whole day. 14There was no day like that before it or after it, when the Lord listened to the voice of a man; for the Lord fought for Israel.
10:12 "O sun, stand still at Gibeon" Verses 12b-13 are a poem (from the book of Jashar) which shows God's control of nature. As He controlled the hailstones, He can (1) slow down or stop the rotation of the earth (cf. Isa. 38:7-8); (2) stop the morning light (this is the meaning of the Hebrew "stand still," literally, "be silent," BDB 198, KB 226, Qal imperative in Jos. 10:12 and Qal imperfect in Jos. 10:13, e.g., 1 Sam. 18:9; Jer. 47:6); and thereby keep the sun from shining on the Israelis who were traveling by night to reach Gibeon or allowing them to move up undetected (cf. Jos. 10:10); or (3) send a storm that darkened the day (i.e., made it cooler for the tired Israeli troops). It is uncertain whether this is merely a poetic account (cf. Jdgs. 5:20) or if it is to be taken literally (cf. Isa. 38:7-8) as the sun actually stood still (i.e., [1] longer night; [2] longer day; or [3] darkness of a storm), or shined less brightly (i.e., cooler). For those who believe in a supernatural God exactly what happened is not as important as knowing that God is sovereign over time, history, and nature. Theologically this shows YHWH's control over the heavenly bodies (Babylonian deities). These astral gods must now help the Israelites conquer the Canaanites.
10:13 "book of Jashar" Jashar means "upright" (BDB 449). This book was an ancient Israeli collection of war poems. It is also mentioned in 2 Sam. 1:17ff. This book has been lost except for the biblical quotes.
10:14 "there was no day like that before it or after it, when the Lord listened to the voice of a man" This is a strange phrase. It may be part of the poem from the book of Jashar. YHWH responded to Joshua's prayer request. All of the other military strategies were given by YHWH; this miracle was possibly Joshua's idea.
▣ "for the Lord fought for Israel" This verb (BDB 535, KB 526, Niphal participle) is used several times for YHWH's acting on Israel's behalf (cf. Jos. 10:42; 23:3,10; Exod. 14:14; Deut. 1:30; 3:22; 20:4).
NASB (UPDATED TEXT): JOSHUA 10:15
15Then Joshua and all Israel with him returned to the camp to Gilgal.
10:15 "all Israel" This refers to the military troops who traveled all night to reach Gibeon, not all of those who came out of Egypt.
This verse seems out of place. Surely Joshua did not return to Gilgal until after the military events described in Jos. 10:16-21. The NASB, 1970 edition, makes it part of the paragraph which includes poetry from the book of Jashar (i.e., part of Jos. 10:12-13), possibly the quote extends through Jos. 10:15.
It is also possible that Gilgal refers to a city close to Shechem.
NASB (UPDATED TEXT): JOSHUA 10:16-21
16 Now these five kings had fled and hidden themselves in the cave at Makkedah. 17It was told Joshua, saying, "The five kings have been found hidden in the cave at Makkedah." 18Joshua said, "Roll large stones against the mouth of the cave, and assign men by it to guard them, 19but do not stay there yourselves; pursue your enemies and attack them in the rear. Do not allow them to enter their cities, for the Lord your God has delivered them into your hand." 20It came about when Joshua and the sons of Israel had finished slaying them with a very great slaughter, until they were destroyed, and the survivors who remained of them had entered the fortified cities, 21that all the people returned to the camp to Joshua at Makkedah in peace. No one uttered a word against any of the sons of Israel.
10:18-19 These verses contain several commands from Joshua.
1. "Roll large stones against the mouth of the cave," BDB 164, KB 193, Qal imperative
2. "Assign men to guard them," BDB 823, KB 955, Hiphil imperative plus BDB 1036, KB 1581, Qal infinitive construct
3. "Do not stay there yourselves," BDB 763, KB 840, Qal imperfect used in a jussive sense
4. "Pursue your enemies," BDB 922, KB 1191, Qal imperative
A Translator's Handbook on the Book of Joshua, from United Bible Societies, suggests that #2 may refer to local Gibeonites who showed Joshua the cave (p. 146).
10:19
NASB"attack them in the rear"
NKJV"attack their rear ranks"
NRSV, TEV"attack them from the rear"
NJB"cut off their line of retreat"
This refers to the rear guard (cf. Duet. 25:18). Israel was to aggressively attack and continue to attack until all were dead—no mercy, holy war!
10:21 "they returned to the camp to Joshua at Makkedah" Verses 21 and 43 state that the camp was at Gilgal. In the Septuagint, the Greek translation of the Old Testament, Jos. 10:21 and 43 are omitted. Possibly, the campsite mentioned in Jos. 10:21 was a temporary one and the main camp was still at the original site, Gilgal.
NASB"no one uttered a word against any of the sons of Israel"
NKJV"no one moved his tongue against any of the children of Israel"
NRSV"no one dared to speak against any of the Israelites"
TEV"no one dared even to speak against the Israelites"
NJB"no one dared to attempt anything against the Israelites"
This was a Hebrew idiom of contempt (literally, "to cut" or "to sharpen," BDB 358, KB 356, Qal perfect, cf. Exod. 11:7), which refers to other Canaanite tribes. As YHWH did in His victory over Egypt, so now He does a similar thing (silence the Canaanites, i.e. Exod. 11:7).
NASB (UPDATED TEXT): JOSHUA 10:22-27
22Then Joshua said, "Open the mouth of the cave and bring these five kings out to me from the cave." 23They did so, and brought these five kings out to him from the cave: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. 24When they brought these kings out to Joshua, Joshua called for all the men of Israel, and said to the chiefs of the men of war who had gone with him, "Come near, put your feet on the necks of these kings." So they came near and put their feet on their necks. 25Joshua then said to them, "Do not fear or be dismayed! Be strong and courageous, for thus the Lord will do to all your enemies with whom you fight." 26So afterward Joshua struck them and put them to death, and he hanged them on five trees; and they hung on the trees until evening. 27It came about at sunset that Joshua gave a command, and they took them down from the trees and threw them into the cave where they had hidden themselves, and put large stones over the mouth of the cave, to this very day.
10:22 Here are two more commands from Joshua.
1. "open," BDB 834, KB 986, Qal imperative
2. "bring out," BDB 422, KB 425, Hiphil imperative
10:24 Here again are two more commands from Joshua.
1. "come near," BDB 897, KB 1132, Qal imperative
2. "put," BDB 962, KB 1321, Qal imperative
Notice the repetitive form of Hebrew narrative (two Qal imperatives; two Qal imperfects).
▣ "put your feet on the necks of these kings" The term "neck" (BDB 848) was a symbol of strength. This is an idiom of the complete defeat and subservience (cf. Deut. 33:29; 1 Kgs. 5:3; Ps. 110:1) of these Canaanite kings.
▣ 10:24 The surviving warriors and leaders were subjected to humiliating treatment in the ancient Near East. There are several verbal metaphors used which may be derived from actual events.
1. putting your foot on the neck of the defeated foe
a. Gen. 49:8
b. Jos. 10:24
2. treading on the enemy
a. 2 Sam. 22:39
b. Ps. 44:5
c. Ps. 60:12
d. Ps. 108:13
e. Isa. 63:3 (of YHWH)
(this may relate to Gen. 3:15)
3. vanquished as footstool
a. 1 Kgs. 5:3
b. Ps. 18:38
c. Ps. 47:3
d. Ps. 110:1
(a-c may relate to metaphor #2)
10:25 "Do not fear or be dismayed! Be strong and courageous" Again this verse contains several commands from Joshua. YHWH is symbolically speaking through him.
1. "do not fear," BDB 431, KB 432, Qal imperfect used in a jussive sense
2. "do not be dismayed," BDB 369, KB 365, Qal imperfect used in a jussive sense
3. "be strong," BDB 304, KB 307, Qal imperative
4. "be courageous," BDB 54, KB 65, Qal imperative
This is the exact same message that God gave to Joshua. Faith is crucial (cf. Deut. 20:8; Jdgs. 7:3).
10:26-27 "he hung them on five trees; and they hung on the trees until evening" The five kings were first killed with swords (i.e., struck) and then impaled on a stake. From Deut. 21:22,23 we learn what a humiliating act this was in the eyes of the Jews. To be unburied was worse than being dead. We can see how Joshua used this as a sign to ridicule this united Canaanite opposition to the Israeli advance.
10:27 "to this very day" This is the textual mark of a later editor.
NASB (UPDATED TEXT): JOSHUA 10:28
28Now Joshua captured Makkedah on that day, and struck it and its king with the edge of the sword; he utterly destroyed it and every person who was in it. He left no survivor. Thus he did to the king of Makkedah just as he had done to the king of Jericho.
10:28 Makkedah was also under the herem (BDB 355, KB 353, Hiphil perfect) as Jericho and Ai (good article in NIDOTTE, vol. 4, pp. 368-369) had been. Libnah would be also (cf. Jos. 10:29-39), as well as Lachish (good article in NIDOTTE, vol. 4, pp. 862-864), Gezer, Eglon, Hebron (good article in NIDOTTE, vol. 4, pp. 698-700), and Debir.
▣ "he utterly destroyed it and every person who was in it. He left no survivor" The holy war (herem, cf. Jos. 8:8) judgment is repeated several times (Hiphil, cf. Jos. 8:22; 10:28,30,33,39,40; 11:8,14; Num. 21:35; Deut. 2:34; 3:3).
NASB (UPDATED TEXT): JOSHUA 10:29-30
29Then Joshua and all Israel with him passed on from Makkedah to Libnah, and fought against Libnah. 30The Lord gave it also with its king into the hands of Israel, and he struck it and every person who was in it with the edge of the sword. He left no survivor in it. Thus he did to its king just as he had done to the king of Jericho.
10:30 Just as in Jos. 10:10, the verbs are singular:
1. YHWH gave - BDB 678, KB 733, Qal imperfect
2. he struck it - BDB 645, KB 697, Hiphil imperfect
3. he left no survivor - BDB 983, KB 1375, Hiphil perfect
4. he did to its king just as he had done to the king of Jericho - BDB 793, KB 889, Qal imperfect and Qal perfect
This could refer to Joshua as YHWH's instrument of judgment through conquest or theologically, like Jos. 10:10, of the power and victory belonging to YHWH.
NASB (UPDATED TEXT): JOSHUA 10:31-32
31And Joshua and all Israel with him passed on from Libnah to Lachish, and they camped by it and fought against it. 32The Lord gave Lachish into the hands of Israel; and he captured it on the second day, and struck it and every person who was in it with the edge of the sword, according to all that he had done to Libnah.
NASB (UPDATED TEXT): JOSHUA 10:34-35
34And Joshua and all Israel with him passed on from Lachish to Eglon, and they camped by it and fought against it. 35They captured it on that day and struck it with the edge of the sword; and he utterly destroyed that day every person who was in it, according to all that he had done to Lachish.
NASB (UPDATED TEXT): JOSHUA 10:36-37
36Then Joshua and all Israel with him went up from Eglon to Hebron, and they fought against it. 37They captured it and struck it and its king and all its cities and all the persons who were in it with the edge of the sword. He left no survivor, according to all that he had done to Eglon. And he utterly destroyed it and every person who was in it.
10:36-37 The capture of Hebron is a good example of conflicting data or partial data recorded in the OT. There are several different traditions about its capture.
1. Jos. 10:36-37 - Joshua completely destroyed it, its leadership and its surrounding villages
2. Jos. 14:6-14; Judg. 1:20 - Caleb captured the city, hills and the Anakim (giants)
3. Judg. 1:10 - Judah captured the city, hills and the descendants of Anak (the giants)
This is one of many examples of the confusion which modern interpreters face in trying to sort out the historical aspects of this period. It is helpful to remember that the OT is a combination of history and theology. It is not modern, western, chronological, cause and effect, recording of events! We may not know the exact details of the military encounters but the covenant theology is consistent!
NASB (UPDATED TEXT): JOSHUA 10:38-39
38Then Joshua and all Israel with him returned to Debir, and they fought against it. 39He captured it and its king and all its cities, and they struck them with the edge of the sword, and utterly destroyed every person who was in it. He left no survivor. Just as he had done to Hebron, so he did to Debir and its king, as he had also done to Libnah and its king.
NASB (UPDATED TEXT): JOSHUA 10:40-43
40 Thus Joshua struck all the land, the hill country and the Negev and the lowland and the slopes and all their kings. He left no survivor, but he utterly destroyed all who breathed, just as the Lord, the God of Israel, had commanded. 41Joshua struck them from Kadesh-barnea even as far as Gaza, and all the country of Goshen even as far as Gibeon. 42Joshua captured all these kings and their lands at one time, because the Lord, the God of Israel, fought for Israel.
10:40-43 These verses are a geographical summary of the military campaign up to this point (i.e., southern Canaan). Notice the continued use of the term "utterly destroy all who breathe." Again, this refers to humans and animals because they became dedicated to God (i.e., herem, BDB 355).
10:40 In Jos. 10:40 several topological and geographical areas are mentioned.
1. "the hill country," BDB 249, refers to the highlands of Judah, cf. Jos. 11:3,21; 15:48; 18:12; 20:7; 21:11 (not 11:2)
2. "the Negev," BDB 616, means the semi-arid pasture lands of southern Judah, cf. Jos. 15:19,21-23
3. "the lowlands," BDB 1050, strip of land west of the Judean hill country, cf. Jos. 15:33 (not 11:2)
4. "the slopes," BDB 78, the hillsides to the east of the Judean hills, sloping toward the Dead Sea, cf. Jos. 12:8 (on eastern side of Jordan, cf. Jos. 12:3; 13:20; Deut. 3:17; 4:49)
10:41 "Gaza" See a good article in NIDOTTE, vol. 4, pp. 652-653.
▣ "Goshen" The land of Goshen mentioned here is not the one in Egypt, but the one in Canaan (cf. Jos. 15:51).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did these Canaanite kings attack one of their own cities?
2. How is 10:12-13 related to the concept of natural law?
3. Why did Joshua hang the dead kings on trees until dark?
4. What does the term "holy war" imply and why?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Hazor Captured and Burned | The Northern Conquest | Israel's Victories in the North | Joshua Defeats Jabin and His Allies | The Conquest of the North |
11:1-5 | 11:1-5 | 11:1-5 | 11:1-5 | 11:1-4 |
The Victory at Merom | ||||
11:5-9 | ||||
11:6-9 | 11:6-9 | 11:6-9 | 11:6-9 | The Capture of the Other Northern Towns |
11:10-15 | 11:10-15 | 11:10-15 | 11:10-11 | 11:10-11 |
11:12-15 | 1112 | |||
11:13-14 | ||||
The Orders of Moses Carried Out by Joshua | ||||
Joshua's Exploits | Summary of Joshua's Conquests | The Territory Taken by Joshua | 11:15-16 | |
11:16-20 | 11:16-20 | 11:16-20 | 11:16-20 | |
11:17-20 | ||||
Extermination of the Anakim | ||||
11:21-23 | 11:21-23 | 11:21-23 | 11:21-22 | 11:21-23a |
11:23a | ||||
11:23b | 11:23b |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 11:1-5
1Then it came about, when Jabin king of Hazor heard of it, that he sent to Jobab king of Madon and to the king of Shimron and to the king of Achshaph, 2and to the kings who were of the north in the hill country, and in the Arabah—south of Chinneroth and in the lowland and on the heights of Dor on the west— 3to the Canaanite on the east and on the west, and the Amorite and the Hittite and the Perizzite and the Jebusite in the hill country, and the Hivite at the foot of Hermon in the land of Mizpeh. 4They came out, they and all their armies with them, as many people as the sand that is on the seashore, with very many horses and chariots. 5So all of these kings having agreed to meet, came and encamped together at the waters of Merom, to fight against Israel.
11:1-15 This is the description of Joshua's northern campaign.
11:1 "Jabin" This name means "one who is intelligent" (BDB 108). It may have been the royal title of the kings of Hazor, because another king by the same name is in control of Hazor in Jdgs. 4:2 (like Abimelech of Palestine, Hadad of Syria).
▣ "Hazor" This was the largest walled city of Canaan. It covered over 200 acres. Apparently the Israelis did not occupy this site because in Judges 4 it is a powerful Canaanite stronghold again. See the good article in NIDOTTE, vol. 4, pp. 696-698.
▣ "Achshaph" This term (BDB 38) means "a place of sorcery" (cf. Jos. 12:20). The verb root (BDB 506) means "to cut," possibly the cutting of herbs for spells or trances.
The exact location of Achshaph, and for that matter Shimron, are uncertain.
11:2 "Arabah" This refers to the Jordan Rift Valley from south of the Sea of Galilee (here called Chinneroth) through the Dead Sea and down to the Gulf of Aqabah (BDB 787 I). It is referred to in the Septuagint as "wasteland." See the good article in NIDOTTE, vol. 4, pp. 406-408.
▣ "Chinneroth" This OT term could refer to (1) the Sea of Galilee, (2) the area around it, or (3) a city in that area (cf. Jos. 19:35). It is also spelled Chinnereth (cf. Deut. 3:17; Jos. 13:27; 19:35). The NT term Gennesaret (cf. Matt. 14:34; Mark 6:53; Luke 5:1) is taken from the Hebrew name. The name means "harp" (BDB 409), which refers to (1) the shape of the lake or (2) the presence of many shepherds who played the harp.
▣ "the lowlands" This term (BDB 1050) refers to the low, rolling hills (Shephelah) along the Palestinian coast. In this text it refers to the northern region of this topography (i.e., north of Mt. Carmel).
NASB"the heights of Dor"
NRSV"in Naphoth-dor"
TEV"the coast near Dor"
NJB"on the slopes of Dor"
JPSOA"in the district of Dor"
This refers to the coastal mountain ridge of which Mt. Carmel is the last rise before the Great or Upper Sea (Mediterranean). The MT has "Naphoth-dor" (construct of BDB 632 and 190). The first term is uncertain.
11:3 Several Canaanite tribes are listed.
1. Canaanite
2. Amorite
3. Hittite
4. Perizzite
5. Hivite
See SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE at Jos. 3:10.
▣ "Mizpeh" This place name means "watch tower" (BDB 859). This was a very common name and its location is uncertain, possibly related to Jos. 11:8.
11:4 "as the sand that is on the sea shore" This is a Semitic idiom for a large military force (cf. Jdgs. 7:12; 1 Sam. 13:5; 2 Sam. 17:11). It was used in Genesis (cf. Jos. 22:17; 32:12) to describe God's promises of many descendants to the Patriarchs.
▣ "with very many horses and chariots" This was the author's way of describing the superior military forces of Canaan's coastal region. See Special Topic below.
NASB (UPDATED TEXT): JOSHUA 11:6-9
6Then the Lord said to Joshua, "Do not be afraid because of them, for tomorrow at this time I will deliver all of them slain before Israel; you shall hamstring their horses and burn their chariots with fire." 7So Joshua and all the people of war with him came upon them suddenly by the waters of Merom, and attacked them. 8The Lord delivered them into the hand of Israel, so that they defeated them, and pursued them as far as Great Sidon and Misrephoth-maim and the valley of Mizpeh to the east; and they struck them until no survivor was left to them. 9Joshua did to them as the Lord had told him; he hamstrung their horses and burned their chariots with fire.
11:6 Again YHWH (emphatic personal pronoun) encourages Joshua (cf. Jos. 1:5,9; 10:8) in the face of the overwhelming military superiority of the Canaanite chariot force. This is YHWH's battle and victory, not Israel's (cf. Jdgs. 7:2; 1 Sam. 17:45,47; 2 Chr. 32:8; Ps. 20:7; 33:16-17; 44:2-3,5-7; Zech. 4:6).
▣ "hamstring" This (BDB 785, KB 874, Piel imperfect, cf. Jos. 11:9; 2 Sam. 8:4; 1 Chr. 18:4) involved cutting the tendons of the back legs so that the horses could not pull chariots. Joshua was not to rely on their captured weaponry ("burn the chariots with fire," BDB 976, KB 1358, Qal imperfect, cf. Jos. 11:9), but on YHWH (cf. Jos. 11:8).
▣ Chariots were the ultimate military weapon of this period and area. Their origin and exact design are uncertain (Hyksos or Hittites). The different chariots could hold
1. the driver and a soldier
2. the driver and two soldiers
They were usually pulled by two horses. The term "iron" could refer to:
1. the sides being reinforced
2. the wheels, rims, or axles
They were effective only on relatively flat ground.
11:8 "as far as Great Sidon" This shows the ancientness of this account. Sidon was the contemporary capital of Phoenicia, but later it was Tyre.
NASB, NRSV"Misrephoth-maim"
NKJV"to the Brook Misrephoth"
TEV"Misrephoth Maim"
NJB"Misrephoth to the west"
The Jewish Publication Society of America's (JPSOA) translation supports the NJB's translation in a footnote. See note at Jos. 13:6.
11:9 Why did Israel destroy these captured weapons of war? Chariots were the ultimate military weapon of that day. The theories are: (1) they were to trust in YHWH, not weaponry or (2) the chariots were only usable on the coastal plains (or other flat areas). Number 1 fits the context of Joshua best.
NASB (UPDATED TEXT): JOSHUA 11:10-15
10Then Joshua turned back at that time, and captured Hazor and struck its king with the sword; for Hazor formerly was the head of all these kingdoms. 11They struck every person who was in it with the edge of the sword, utterly destroying them; there was no one left who breathed. And he burned Hazor with fire. 12Joshua captured all the cities of these kings, and all their kings, and he struck them with the edge of the sword, and utterly destroyed them; just as Moses the servant of the Lord had commanded. 13However, Israel did not burn any cities that stood on their mounds, except Hazor alone, which Joshua burned. 14All the spoil of these cities and the cattle, the sons of Israel took as their plunder; but they struck every man with the edge of the sword, until they had destroyed them. They left no one who breathed. 15Just as the Lord had commanded Moses his servant, so Moses commanded Joshua, and so Joshua did; he left nothing undone of all that the Lord had commanded Moses.
11:11 Notice the intensity of the holy war judgment on Hazor:
1. "they struck every person," BDB 645, KB 697, Hiphil imperfect
2. "utterly destroying them," BDB 355, KB 353, Hiphil infinitive absolute
3. "there was no one left who breathed," BDB 451, KB 451 Niphal perfect
4. "he burned Hazor with fire," BDB 976, KB 1358, Qal perfect
See Deut. 20:16 and Exod. 23:23b.
11:12 "Moses the servant of the Lord" This honorific title for Moses is found often in Joshua (cf. Jos. 1:7,13,15; 8:31,33; 9:24; 11:12,15; 12:6; 13:8; 18:7; 22:2,4,5). Moses is first called by this title in Exod. 14:31 and Num. 12:7. It is reaffirmed in Deut. 34:5 just before his death, so too, Joshua received this title close to his death in Jos. 24:17 (also in Jdgs. 2:8).
Joshua, like Moses, represents YHWH before the people of Israel. They act on instructions from Him (cf. Jos. 11:20).
11:13-14 Some of the cities became property of the different Israeli tribes (Jos. 11:13), while the booty or spoils (Jos. 11:14) from those cities became the property of the Israeli soldiers involved in the battle. Verse 13 is an eyewitness, historical detail.
▣ mounds" This is the Hebrew term "tel" or ruin (BDB 1068). Each successive rebuilding used the same site; thus, a mound was formed or at least heightened.
11:15 This refers to the destruction of the Canaanite population and livestock which were under the herem (BDB 355, cf. Jos. 11:20). Notice the threefold use of "command" (BDB 845, KB 1010, Piel perfect) in Jos. 11:15. Joshua was under strict orders from YHWH through Moses (cf. Jos. 11:20).
NASB (UPDATED TEXT): JOSHUA 11:16-20
16Thus Joshua took all that land: the hill country and all the Negev, all that land of Goshen, the lowland, the Arabah, the hill country of Israel and its lowland 17from Mount Halak, that rises toward Seir, even as far as Baal-gad in the valley of Lebanon at the foot of Mount Hermon. And he captured all their kings and struck them down and put them to death. 18Joshua waged war a long time with all these kings. 19There was not a city which made peace with the sons of Israel except the Hivites living in Gibeon; they took them all in battle. 20For it was of the Lord to harden their hearts, to meet Israel in battle in order that he might utterly destroy them, that they might receive no mercy, but that he might destroy them, just as the Lord had commanded Moses.
11:16 This is a summary of the different topological divisions of Canaan from the south to the north. In reality all of chapter 12 is also a summary of Joshua's victories.
▣ "Negev" This is the dry semi-desert region in southern Canaan. It was uninhabited except for shepherds and flocks.
▣ "land of Goshen" This refers to an area in the hill country of Judah (cf. Jos. 10:41; 11:16; 15:51).
11:17 "Mount Halah" This (BDB 325) is a mountain or mountain range in the central Negev. It seems to be between the wilderness of Zin and Seir. It was part of the boundary between Judah's allotment and the nation of Edom (cf. Jos. 15:1).
▣ "Baal-gad" Baal was the male fertility god of Canaan. Every town had its own worship altar. Many of the towns of Canaan had the male god Ba'al or the female Asherah or Ashtarte in their names (cf. Jos. 12:4).
The term "gad" (BDB 151) apparently meant "good fortune" (cf. Gen. 30:11, BDB 151 II) and was used of a Canaanite deity (cf. Isa. 65:11).
11:18 This shows how the account given in the Bible is telescoped! Verse 17 reveals the northern limits of Joshua's conquest. More was given by YHWH, but not taken by Israel.
11:20 "for it was of the Lord to harden their hearts" This is a biblical metaphor of God's control over human events to accomplish His purpose. This has nothing to do with the issue of "free will." The thrust of this context is YHWH's control of history and events (particularly redemptive events, cf. Acts 2:23; 3:18; 4:28). This is similar to God's actions with Pharaoh (cf. Exod. 4:21; 7:3,13; 8:15,32; 9:12,34; 10:20,27; 14:4,17).
Verse 20 has a series of infinitive constructs showing YHWH's purposeful actions.
1. "to harden their hearts," BDB 304, KB 302, Piel infinitive construct
2. "to meet Israel in battle," BDB 896, KB 1131, Qal infinitive construct
3. "in order that he might utterly destroy them," BDB 355, KB 353, Hiphil infinitive construct (the pronoun could refer to YHWH or to Israel/Joshua, but because of the end of Jos. 11:20, probably Joshua)
4. "they might receive no mercy," BDB 224, KB 243, Qal infinitive construct
5. "that he might destroy them," BDB 1029, KB 1552, Hiphil infinitive construct
All of these are related to YHWH's prophecy to Abraham in Gen. 15:12-21.
NASB (UPDATED TEXT): JOSHUA 11:21-23
21Then Joshua came at that time and cut off the Anakim from the hill country, from Hebron, from Debir, from Anab and from all the hill country of Judah and from all the hill country of Israel. Joshua utterly destroyed them with their cities. 22There were no Anakim left in the land of the sons of Israel; only in Gaza, in Gath, and in Ashdod some remained. 23So Joshua took the whole land, according to all that the Lord had spoken to Moses, and Joshua gave it for an inheritance to Israel according to their divisions by their tribes. Thus the land had rest from war.
11:21 "the Anakim" This was a very tall tribe which inhabited Hebron (Arba, cf. Jos. 15:13 or Kiriath-arba). There seem to be three names used in the OT to describe these very tall people: (1) Nephilim (BDB 658, cf. Gen. 6:4); (2) Rephaim (BDB 952, cf. Gen. 14:5; 15:20; Jos. 12:4; 13:12); and (3) Anakim (BDB 778, cf. Num. 13:22,28; Deut. 1:28; 9:2; Jdgs. 1:20). Anak means "long necked" (BDB 778).
Goliath and his brothers were probably related (cf. Jos. 11:22).
11:23 "So Joshua took the whole land" The book of Judges seems to tell a different story. There were two parts to an effective conquest of Canaan.
1. Joshua defeated the main military forces of the Canaanites and captured or destroyed the major walled cities.
2. Each individual tribe had to possess its allotted land by faith.
The later problems developed because (1) Israel did not kill all of the Canaanites and they reasserted themselves and recaptured some of their old fortresses or (2) the individual tribes never fully finished the task of conquest. There are hints of this failure in Joshua 13 and Judges 1.
▣ "the land had rest from war" This verb (BDB 1052, KB 1641, Qal perfect) describes the results of Joshua's conquest here and in Jos. 14:15. It also describes the temporary peace brought by the different judges (cf. Jdgs. 3:11,30; 5:31; 8:28). It is not used in Deuteronomy. YHWH desired His covenant people (after the conquest and occupation of Canaan) to be in a restful, happy, fulfilled, covenant state of obedience and abundant peace (cf. Deuteronomy 27-28; 1 Chr. 22:9-10; Isa. 32:17).
11:23 The tribes were initially about the same size. Notice the warriors (aged 20-50) from each tribe (the term "1,000" could mean military unit; see Special Topic at Jos. 3:17) listed in Numbers 1.
1. Reuben - 46,500, Jos. 11:21
2. Simeon - 59,300, Jos. 11:23
3. Gad - 45,650, Jos. 11:25
4. Judah - 74,600, Jos. 11:27
5. Issachar - 54,400, Jos. 11:29
6. Zebulun - 57,400, Jos. 11:31
7. Ephraim - 40,500, Jos. 11:33
8. Manasseh - 32,200, Jos. 11:35
9. Benjamin - 35,400, Jos. 11:37
10. Dan - 62,700, Jos. 11:39
The divisions of the land (amount given) do not reflect these numbers. Judah and Joseph (Ephraim and Manasseh) are given the largest allotments. Apparently by Joshua's time these numbers had changed or this is another rationale to the allotment procedures.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. List the topological divisions of the Promised Land.
2. Why did the Israelis destroy the Canaanite weaponry (i.e., chariots)?
3. Why was Hazor so important?
4. Explain verse 20 as it relates to human responsibility.
5. Who are the Anakim?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Kings Joshua Defeated | The Kings Conquered by Moses | A List of Israel's Victories | The Kings Defeated by Moses | The Kings Conquered East of the Jordan |
12:1-6 | 12:1-6 | 12:1-6 | 12:1-6 | 12:1-6 |
The Kings Conquered by Joshua | The Kings Defeated by Joshua | The Kings Conquered West of the Jordan | ||
12:7-24 | 12:7-24 | 12:7-24 | 12:7-24 | 12:7-24 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. There are several accounts of the same events of conquest in Joshua. A list of the cities and their kings helps to put them all together.
CITY | KING | CHAPTER 12 | |
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. |
Jericho, 6:1-27 Ai/Bethel, 7:1-8:29 Gibeon, 9:3-27 Jerusalem, 10:1 Hebron, 10:3-27,36-37 Jarmuth, 10:3-27 Lachish, 10:3-27 Eglon, 10:3-27,34-35 Makkedan, 10:28 Libnah, 10:29-30 Lachish, 10:31-32 Debir, 10:38-39 Hazor, 11:1-5 Madon, 11:1-5 Shimron, 11:1-5 Achshaph, 11:1-5 |
6:2 8:29 --- 10:3,23 10:3,23,37 10:3,23 10:3,23 10:3,23 10:28 10:30 ---- 10:39 11:1 11:1 11:1 11:1 |
12:9 12:9,16 --- 12:10 12:10 12:11 12:11 12:12 12:16 12:15 ---- 12:13 12:19 12:19 12:20 12:20 |
Summary statements
9:1-2
10:3-5,40-43
11:10-15
11:21-23 (Anakim)
B. The kings and cities mentioned in chapter 12 are not mentioned earlier.
1. Gezer, 12:12
2. Geder, 12:13
3. Hormah, 12:14
4. Arad, 12:14
5. Adullam, 12:15
6. Tappuah, 12:17
7. Hepher, 12:17
8. Aphek, 12:18
9. Lasharon, 12:18
10. Taanach, 12:21
11. Megiddo, 12:21
12. Kedesh, 12:22
13. Jokneam, 12:23
14. Dor, 12:23
15. Guiim, 12:23
16. Tirzah, 12:24
Verse 24 has, "thirty-one kings." Apparently all were Greek type city-states, like the five Philistine cities.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 12:1-6
1Now these are the kings of the land whom the sons of Israel defeated, and whose land they possessed beyond the Jordan toward the sunrise, from the valley of the Arnon as far as Mount Hermon, and all the Arabah to the east: 2Sihon king of the Amorites, who lived in Heshbon, and ruled from Aroer, which is on the edge of the valley of the Arnon, both the middle of the valley and half of Gilead, even as far as the brook Jabbok, the border of the sons of Ammon; 3and the Arabah as far as the Sea of Chinneroth toward the east, and as far as the sea of the Arabah, even the Salt Sea, eastward toward Beth-jeshimoth, and on the south, at the foot of the slopes of Pisgah; 4and the territory of Og king of Bashan, one of the remnant of Rephaim, who lived at Ashtaroth and at Edrei, 5and ruled over Mount Hermon and Salecah and all Bashan, as far as the border of the Geshurites and the Maacathites, and half of Gilead, as far as the border of Sihon king of Heshbon. 6Moses the servant of the Lord and the sons of Israel defeated them; and Moses the servant of the Lord gave it to the Reubenites and the Gadites and the half-tribe of Manasseh as a possession.
12:1 "Arnon" This means "rushing stream" (BDB 75). It runs into the Dead Sea, approximately in the middle. It was the border between Moab and the Amorites and later the southern boundary of Reuben (cf. Deut. 3:12).
▣ "Arabah" See note at Jos. 11:2.
12:2
NASB"which is on the edge of the valley of the Arnon, both the middle of the valley and half of Gilead"
NKJV"and ruled half of Gilead, from Aroer, which is on the bank of the river Arnon, from the middle of that river"
NRSV"which is on the edge of the Wadi Arnon, and from the middle of the valley as far as the river Jabbok, the boundary of the Ammonites, that is, half of Gilead"
TEV"His kingdom included half of Gilead: from Aroer (on the edge of the Arnon valley) and from the city in the middle of the valley"
NJB"ruled from Aroer which is on the edge of the Arnon valley, including the bottom of the valley, half Gilead"
The Hebrew text is uncertain at this point (i.e., Jos. 12:2-3, cf. Jewish Study Bible, p. 485).
▣ "the brook Jabbok" This trans-Jordan river flows into the Jordan, just north of the city of Adam. It was the site of Jacob's encounter with the angel (cf. Gen. 32:22). It was the boundary between the allotments of Manasseh and Gad (cf. Deut. 3:12,16).
12:3 "Pisgah" This mountain (BDB 820) is in the trans-Jordan area east of the mouth of the Jordan. It is also known as "Nebo" (BDB 612 I). They might be two peaks close together, or Pisgah may refer to the entire mountain range and Nebo the highest peak. This is the mountain where Moses was allowed to see the Promised Land. He is buried somewhere on its heights (cf. Deuteronomy 34).
12:4 "Rephaim" The Septuagint identifies them as "giants." See note at Jos. 11:21.
▣ "Ashtaroth" This was a city named after the female fertility goddess of Canaan, worshiped in a wooden symbol of the tree of life (carved stake or live tree). See note at Jos. 9:10.
12:6 The three Israeli tribes that settled on the eastern side of the Jordan were Reuben, Gad, and half-tribe of Manasseh.
NASB (UPDATED TEXT): JOSHUA 12:7-24
7Now these are the kings of the land whom Joshua and the sons of Israel defeated beyond the Jordan toward the west, from Baal-gad in the valley of Lebanon even as far as Mount Halak, which rises toward Seir; and Joshua gave it to the tribes of Israel as a possession according to their divisions, 8in the hill country, in the lowland, in the Arabah, on the slopes, and in the wilderness, and in the Negev; the Hittite, the Amorite and the Canaanite, the Perizzite, the Hivite and the Jebusite: 9the king of Jericho, one; the king of Ai, which is beside Bethel, one; 10the king of Jerusalem, one; the king of Hebron, one; 11the king of Jarmuth, one; the king of Lachish, one; 12the king of Eglon, one; the king of Gezer, one; 13the king of Debir, one; the king of Geder, one; 14the king of Hormah, one; the king of Arad, one; 15the king of Libnah, one; the king of Adullam, one; 16the king of Makkedah, one; the king of Bethel, one; 17the king of Tappuah, one; the king of Hepher, one; 18the king of Aphek, one; the king of Lasharon, one; 19the king of Madon, one; the king of Hazor, one; 20the king of Shimron-meron, one; the king of Achshaph, one; 21the king of Taanach, one; the king of Megiddo, one; 22the king of Kedesh, one; the king of Jokneam in Carmel, one; 23the king of Dor in the heights of Dor, one; the king of Goiim in Gilgal, one; 24the king of Tirzah, one: in all, thirty-one kings.
12:7-24 This is a repetitive summary of Joshua's conquest recorded earlier.
12:7 "Baal-gad" See note at Jos. 13:5.
12:8 "the slopes" This term (BDB 78) is used of a different area in Jos. 10:40.
12:10-33 "the king of" The Canaanites had a city-state, as did the Philistines and the Greek peoples.
12:23
NASB, JPSOA"the king of Goiim in Gilgal"
NKJV"the king of the people of Gilgal"
NRSV"the king of Goiim in Galilee"
TEV"Goiim (in Galilee)"
NJB"the king of the nations in Galilee"
The Septuagint has "in Galilee." The MT has "the king of the nations in Gilgal" or "the foreign king at Gilgal," which does not make sense.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Dividing Canaan Among the Tribes | Remaining Land to be Conquered | The Distribution of the Land Begins | The Land Still to be Taken | Lands Remain Unconquered |
13:1-7 | 13:1-7 | 13:1-7 | 13:1-7 | 13:1-2a |
13:2b-5 | ||||
13:6-7 | ||||
The Land Divided East of the Jordan | The Division of the Territory East of Jordan | A General Survey of Trans-Jordan | ||
13:8-14 | 13:8-14 | 13:8-13 | 13:8-13 | 13:8-13 |
13:14 | 13:14 | 13:14 | ||
The Land of Reuben | The Territory Assigned to Reuben | The Tribe of Reuben | ||
13:15-23 | 13:15-23 | 13:15-23 | 13:15-23 | 13:15-21 |
13:22 | ||||
13:23a | ||||
13:23b | ||||
The Land of Gad | The Territory Assigned to Gad | The Tribe of Gad | ||
13:24-28 | 13:24-28 | 13:24-28 | 13:24-28 | 13:24-27 |
13:28 | ||||
Half the Tribe of Manasseh (East) | The Territory Assigned to East Manasseh | The Half-Tribe of Manasseh | ||
13:29-31 | 13:29-33 | 13:29-31 | 13:29-31 | 13:29-31 |
13:32-33 | 13:32-33 | 13:32-33 | 13:32-33 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
I. BACKGROUND STUDY
A. This begins the second half of the book of Joshua. Chapters 1-12 are basically the conquest of the Promised Land and chapters 13-19 are the division of Canaan among the tribes of Israel.
B. The best way to study this section is to have a map close at hand. Archaeology is somewhat uncertain as to the exact locations of many of the cities and other sites mentioned in the Bible. The exact boundaries are uncertain, but the general area is relatively accurate.
C. In this type of passage books on geography become extremely significant.
1. Wycliffe Historical Geography of the Bible Lands by Vos, published by Moody Press
2. Biblical Backgrounds by Callaway, published by Broadman Press
D. The meanings of the Semitic names mentioned in these chapters are only possibilities. The exact etymology is often uncertain.
E. The type of geographical boundaries (i.e., natural land features and cities) has also been found in contemporary literature (i.e., Hittite and Ugarit), which helps confirm the historicity of Joshua.
Shisbah of Egypt invaded Palestine about 925 b.c. and lists his victories in a campaign list found at Karnack, but the names do not coincide with Joshua's list. Shisbah's list has many Hebrew family names, which implies that the list of Joshua (in the Negev) is older (see The New Bible Commentary: Revised, p. 246).
F. In chapter 13
1. Verses 2-3 refer to the unconquered area in the south.
2. Verses 4-6 refer to the unconquered area in the north.
3. Verses 8-14 refer to the unconquered area in the trans-Jordan area (eastern bank).
G. Chart of the tribes of Israel/Jacob
By mother | By Jacob's blessing | By Moses' blessing | By Joshua Casting Lots | |
1.
2. 3. 4. 5. 6. 7. 8. 10. 11. 12. |
Reuben by Leah Gen. 29:32 Simeon by Leah Gen. 29:33 Levi by Leah Gen. 29:34 Judah by Leah Gen. 29:35 Dan by Bilhah Gen. 30:6 Naphtali by Bilhah Gen. 30:8 Gad by Zilpah Gen. 30:11 Asher by Zilpah Issachar by Leah Gen. 30:18 Zebulun by Leah Gen. 30:20 Joseph by Rachel Gen. 30:24 Benjamin by Rachel Gen. 35:18 |
Gen. 49:3-4
Gen. 49:5-7 Gen. 49:5-7 Gen. 49:8-12 Gen. 49:16-18 Gen. 49:21 Gen. 49:19 Gen. 49:20 Gen. 49:13 Gen. 49:22-26 Gen. 49:27 |
Deut. 33:6
------- Deut. 33:8-11 Deut. 33:8-11 Deut. 33:22 Deut. 33:23 Deut. 33:20-21 Deut. 33:24-25 Deut. 33:18-19 Deut. 33:13-17 Deut. 33:12 |
Jos. 13:15-23
Jos. 19:1-9 ------ Jos. 14:6-15:63 Jos. 19:40-48 Jos. 19:37-39 Jos. 13:24-28 Jos. 19:24-31 Jos.19:10-16 Manasseh - Jos. 13:29-31; |
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 13:1-7
1Now Joshua was old and advanced in years when the Lord said to him, "You are old and advanced in years, and very much of the land remains to be possessed. 2This is the land that remains: all the regions of the Philistines and all those of the Geshurites; 3from the Shihor which is east of Egypt, even as far as the border of Ekron to the north (it is counted as Canaanite); the five lords of the Philistines: the Gazite, the Ashdodite, the Ashkelonite, the Gittite, the Ekronite; and the Avvite 4to the south, all the land of the Canaanite, and Mearah that belongs to the Sidonians, as far as Aphek, to the border of the Amorite; 5and the land of the Gebalite, and all of Lebanon, toward the east, from Baal-gad below Mount Hermon as far as Lebo-hamath. 6All the inhabitants of the hill country from Lebanon as far as Misrephoth-maim, all the Sidonians, I will drive them out from before the sons of Israel; only allot it to Israel for an inheritance as I have commanded you. 7Now therefore, apportion this land for an inheritance to the nine tribes and the half-tribe of Manasseh."
13:1 "Now Joshua was old and advanced in years" We learn from 14:10 that Caleb was eighty-five years of age. We assume that Joshua was about the same age.
▣ "and very much of the land remains to be possessed" It seems from the first twelve chapters of Joshua that he had completely defeated the Canaanites but because of (1) 11:18; (2) this verse; (3) the historical summary in Judges 1; and (4) archaeological evidence, it seems obvious that Joshua only broke the back of the main resistence of the Canaanite forces (i.e., the strong walled cities), but left it up to the individual tribes to fully possess (cf. Exod. 23:28-30) their own land allotments. Many of them never fully did this, as is obvious from Jos. 13:2ff.
13:2 "all the regions of the Philistines" The term "regions" (BDB 165) originally may have referred to a circle (or heap) of stones (e.g., 7:26; 8:29; Gen. 31:46), but it became a way of referring to a region (cf. Jos. 18:17). The same root forms the name Gilgal (cf. Jos. 4:19).
The Philistines were apparently Greeks from the Aegean Islands. They were the only group of people in this part of the world who were uncircumcized. They were apparently a mercenary force who tried to attack Egypt in the twelfth century b.c. but were defeated. They then settled on the southern coast of Palestine. They had five major cities which are delineated in Jos. 13:3: Gaza, Ashdod, Ashkelon, Gad, and Ekron. They were a major military problem throughout the period of the judges and even throughout the reign of Saul and David. The name "Palestine" comes from the word "Philistine."
▣ "the Geshurites" The Geshurites are mentioned in Jos. 12:5 but this is a different group with the same name. This same group appears in Jos. 13:11,13, but it is also related to the one mentioned in Jos. 12:5. We learn from 1 Sam. 27:8 that Geshur is a tribe somewhere between Arabia and Philistia.
13:3 "the Shihor" This is from a root which means "to be black" (BDB 1009). This term is used of the Nile River in Isa. 23:3, but here it seems to refer to the border of the Promised Land. Most commentators say that this refers to a wadi called the River of Egypt. It is known today as the wadi El Arish. It is to the south of the city of Gaza.
▣ "Gazite" This means "strong" (BDB 738).
▣ "Ashdodite" This means "stronghold" (BDB 78).
▣ "Ashkelonite" This seems to come from an Assyrian root which means "migration," but there is a possibility that it comes from the Hebrew root for "weight" from which we get the word "shekel" (BDB 80).
▣ "Gittite" This means "winepress" and is very similar to the New Testament term "Gethsemane," which means "olive press." The KJV translates this location as "Gath" (BDB 388) and this may be accurate.
▣ "Avvite" This is a relatively unknown group which seems to be located in the area of Gaza (BDB 732, cf. Deut. 2:23). Some commentators believe they were the original inhabitants of this entire southern coastal area until the invasion of the Philistines.
13:4 "Mearah" This is a word which seems to come from the root for "cave" (BDB 792). It is located just to the north of the city of Sidon, which is in the land of the Phoenicians.
13:5 "and the land of the Gebalite" This is the city of Gebal, which later became Byblos, which later became famous for its writing materials (i.e., parchment, cf. 1 Kgs. 5:18; Ezek. 27:9). We get the English terms "book" and "bible" from this city.
▣ "Baal-gad" It is obvious from the listing of these towns that fertility worship was the main religion of the Canaanites. The term "Ba'al" is a Hebrew word which means "master," "owner," "lord," or "husband." The female goddess is called Ashtaroth (cf. Jos. 13:12). See note at Jos. 11:17. For an excellent discussion of the Canaanite religion, see Archaelogy and Religion of Israel by William F. Albright, published by Anchor Books.
NASB"as far as Lebo-hamath"
NRSV, JPSOA"to Lebo-hamath"
NKJV, RSV"to the entrance to Hamath"
TEV"to Hamath Pass"
NJB"to the Pass of Hamath"
This phrase is made up of the preposition (BDB 723), a Qal infinitive construct of BDB 97, KB 112, and a proper name (BDB 333, i.e., fortress"). Hamath was a kingdom (cf. 2 Sam. 8:9) and represented the northern limit of the Promised Land (cf. 1 Kgs. 8:65; 1 Chr. 8:4).
13:6 "as far as Misrephoth-maim, all the Sidonians" This place name seems to refer to "burning water" or "hot springs" (BDB 977). From the same root come the angels called seraphim (i.e., "burning ones"). The fact that only Sidon is mentioned and not Tyre (cf. Jos. 19:29) points to the early date for this account (cf. R. K. Harrison, Introduction to the Old Testament, p. 672).
▣ "I will drive them out before the sons of Israel" YHWH takes full responsibility for the conquest of Canaan (cf. Exod. 34:24; Lev. 20:24; Num. 32:21; 33:53; Deut. 1:39; 4:38; 5:31; 9:4,5,6; 11:23,31; 12:1; 15:4; 16:20; 18:12; Jos. 3:10; 13:6). The verb (BDB 439, KB 441, Hiphil imperfect) basically means "take possession of" or "dispossess."
13:6-7 There are two imperatives spoken by YHWH to Joshua.
1. "allot," Jos. 13:6, BDB 656, KB 709, Hiphil imperative (cf. Jos. 23:4)
2. "apportion," Jos. 13:7, BDB 323, KB 327, Piel imperative, cf. Jos. 14:5; 18:2,5,10; 19:51; Num. 26:53,55,56
NASB (UPDATED TEXT): JOSHUA 13:8-14
8With the other half-tribe, the Reubenites and the Gadites received their inheritance which Moses gave them beyond the Jordan to the east, just as Moses the servant of the Lord gave to them; 9from Aroer, which is on the edge of the valley of the Arnon, with the city which is in the middle of the valley, and all the plain of Medeba, as far as Dibon; 10and all the cities of Sihon king of the Amorites, who reigned in Heshbon, as far as the border of the sons of Ammon; 11and Gilead, and the territory of the Geshurites and Maacathites, and all Mount Hermon, and all Bashan as far as Salecah; 12all the kingdom of Og in Bashan, who reigned in Ashtaroth and in Edrei (he alone was left of the remnant of the Rephaim); for Moses struck them and dispossessed them. 13But the sons of Israel did not dispossess the Geshurites or the Maacathites; for Geshur and Maacath live among Israel until this day. 14Only to the tribe of Levi he did not give an inheritance; the offerings by fire to the Lord, the God of Israel, are their inheritance, as He spoke to him.
13:8 "with the other half-tribe" This refers to the tribe of Manasseh who inherited land in the eastern side of Jordan.
▣ "Reubenites" The word "Reuben" means "behold a son" (BDB 910). One can almost see the excitement when this firstborn son was presented to his father, Jacob, by Leah.
13:9 "Aroer" This is a city (BDB 792 I) very close to the southern border of Reuben, near to the Arnon River, which separated Moab from the Amorites.
13:12 "Og" The capture of this area is related to Num. 21:33-35.
▣ "Ashtaroth" This is the name of the female fertility goddess of the Canaanite pantheon (BDB 800 III). We are not exactly sure of the relationship between Ba'al and Ashtaroth because in Canaanite documents they are brother and sister, not lovers. See note at Jos. 9:10.
▣ "Rephaim" This word is used three different ways in the Bible: (1) it may refer to the dead (cf. Job 26:5); (2) it may refer to a tribal group; or (3) it may refer to the giants (cf. Jos. 14:12-15). The terms "Anakim" and "Rephaim" both seem to refer to the giants. See note at Jos. 11:21.
13:14 "only to the tribe of Levi he did not give an inheritance" The Levites were to receive their allotment from the altar by serving God (cf. Deut. 18). They take the place of the firstborn (cf. Exodus 13). The Levites did receive forty-eight cities spread throughout the Promised Land (eastern and western, cf. Joshua 20-21). They were also allowed a plot of farm land just outside the walls of these cities to grow food for their families.
▣ "the God of Israel" It is somewhat surprising that the etymology of the term "Israel" is uncertain. From Gen. 32:28 it seems to mean "may God preserve," but some see it as "right with God." As with many of these words, we simply do not know the exact etymology.
SPECIAL TOPIC: ISRAEL (THE NAME)
NASB (UPDATED TEXT): JOSHUA 13:15-23
15So Moses gave an inheritance to the tribe of the sons of Reuben according to their families. 16Their territory was from Aroer, which is on the edge of the valley of the Arnon, with the city which is in the middle of the valley and all the plain by Medeba; 17Heshbon, and all its cities which are on the plain: Dibon and Bamoth-baal and Beth-baal-meon, 18 and Jahaz and Kedemoth and Mephaath, 19and Kiriathaim and Sibmah and Zereth-shahar on the hill of the valley, 20and Beth-peor and the slopes of Pisgah and Beth-jeshimoth, 21even all the cities of the plain and all the kingdom of Sihon king of the Amorites who reigned in Heshbon, whom Moses struck with the chiefs of Midian, Evi and Rekem and Zur and Hur and Reba, the princes of Sihon, who lived in the land. 22The sons of Israel also killed Balaam the son of Beor, the diviner, with the sword among the rest of their slain. 23The border of the sons of Reuben was the Jordan. This was the inheritance of the sons of Reuben according to their families, the cities and their villages.
13:15-23 This is the tribal allocation of Reuben. It is best seen by looking at a map which delineates the tribal allocations.
13:17 "Bamoth-baal and Beth-baal-meon" There was a Ba'al for every town. These two towns were named for the "high places of baal" (BDB 119 and 127, cf. Num. 22:41) and the "houses of baal" (BDB 111, cf. Num. 32:38; 1 Chr. 5:8; Jer. 48:23; Ezek. 25:9).
13:19
NASB, NRSV,
JPSOA"on the hill of the valley"
NKJV"on the mountain of the valley"
TEV"on the hill in the valley"
NJB"in the highlands of the Arabah"
This phrase is uncertain in Hebrew.
13:20 "the slopes of Pisgah" In Deut. 34:1 this is another reference to Mt. Nebo.
13:21 "even all the cities of the plain" The cities included
1. Dibon, 13:9
2. Beth-Jeshimoth, 12:3
3. Jahaz, 13:18
4. Kedemoth, 13:18
5. Mephaath, 13:18
The ones in Jos. 13:18 are mentioned again at Jos. 21:26-27.
13:22 "Balaam the son of Beor" The account of this prophet who caused Israel real problems is found in Numbers 22-25.
▣ "diviner" This participle (BDB 890, KB 1116, Qal participle) means "trying to know and control the future." Several different methods were used
1. casting lots
2. consulting idols
3. examining sheep livers
4. necromancy
5. cloud reading
6. flight and perching of birds
Some typical texts are Num. 22:7; 23:23; Deut. 18:10,14; Jos. 13:22; 1 Sam. 6:5; 15:23; 28:8; 2 Kgs. 17:17; Isa. 2:6; 3:2; 44:25; Jer. 14:14; 27:9; 29:8; Ezek. 12:24; 13:6,7,9,23; 21:21,22,23,29; 22:28.
It is based on the pagan world-view that there is information about the future hidden in natural events and that gifted humans (i.e., false prophets, e.g., Jer. 27:9; 29:8; Ezek. 13:9; 22:28) can know and influence this future.
NASB (UPDATED TEXT): JOSHUA 13:24-28
24Moses also gave an inheritance to the tribe of Gad, to the sons of Gad, according to their families. 25Their territory was Jazer, and all the cities of Gilead, and half the land of the sons of Ammon, as far as Aroer which is before Rabbah; 26and from Heshbon as far as Ramath-mizpeh and Betonim, and from Mahanaim as far as the border of Debir; 27and in the valley, Beth-haram and Beth-nimrah and Succoth and Zaphon, the rest of the kingdom of Sihon king of Heshbon, with the Jordan as a border, as far as the lower end of the Sea of Chinnereth beyond the Jordan to the east. 28This is the inheritance of the sons of Gad according to their families, the cities and their villages.
13:24-28 This is the tribal allocation of Gad.
13:25 "as far as Aroer which is before Rabbah" There are two different towns by this name, "Aroer" (BDB 792 II).
A. Aroer
1. 13:25 and Jdgs. 11:33 (in allotment of Gad)
2. 13:16 (in allotment of Reuben)
B. Rabbah (BDB 913, "great" or "populous") is also two different towns.
1. Rabbah - Ammon, Deut. 3:11; 2 Sam. 11:1; 12:26-27; Amos 1:14 (capital of Ammon)
2. Rabbah - in Judah, Jos. 15:60
13:26
NASB"as far as the border of Debir"
NRSV"the territory of Debir"
TEV"to the border of Lodebar"
NJB"as far as the territory of Lo-Debar"
The revocalization of the MT (lodebar) in the dynamic equivalent translations (TEV, NJB) is an attempt to relate this text to the place in 2 Sam. 9:4,5; 17:27; Amos 6:13.
13:27 "the sea of Chinnereth" This body of water has several different names in the Bible: (1) the Sea of Genesseret; (2) the Sea of Tiberias; and (3) the Sea of Galilee.
NASB (UPDATED TEXT): JOSHUA 13:29-31
29Moses also gave an inheritance to the half-tribe of Manasseh; and it was for the half-tribe of the sons of Manasseh according to their families. 30Their territory was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair, which are in Bashan, sixty cities; 31also half of Gilead, with Ashtaroth and Edrei, the cities of the kingdom of Og in Bashan, were for the sons of Machir the son of Manasseh, for half of the sons of Machir according to their families.
13:29-31 This is the allocation of part of the tribe of Manasseh, one of Joseph's two sons, who became a tribe within Israel along with his brother, Ephraim. Manasseh is the only tribe which inherited land on both sides of the Jordan River.
NASB (UPDATED TEXT): JOSHUA 13:32-33
32These are the territories which Moses apportioned for an inheritance in the plains of Moab, beyond the Jordan at Jericho to the east. 33But to the tribe of Levi, Moses did not give an inheritance; the Lord, the God of Israel, is their inheritance, as He had promised to them.
13:32-33 This is a summary statement.
13:33 See Deuteronomy 18:1-5 and Joshua 20-21.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
No Portion for Levi | The Land Divided West of the Jordan | Distribution of the Land West of the Jordan | The Division of the Territory West of the Jordan | Introduction |
14:1-5 | 14:1-5 | 14:1-5 | 14:1-5 | 14:1-5 |
Caleb Reminisces | Caleb Inherits Hebron | Hebron, the Inheritance of Caleb | Hebron is Given to Caleb | Caleb's Share |
14:6-12 | 14:6-15 | 14:6-12 | 14:6-12 | 14:6-12 |
Hebron Given to Caleb | ||||
14:13-15 | 14:13-15 | 14:13-15a | 14:13-15a | |
14:15b | 14:15b |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 13:1-5
1Now these are the territories which the sons of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the households of the tribes of the sons of Israel apportioned to them for an inheritance, 2by the lot of their inheritance, as the Lord commanded through Moses, for the nine tribes and the half-tribe. 3For Moses had given the inheritance of the two tribes and the half-tribe beyond the Jordan; but he did not give an inheritance to the Levites among them. 4For the sons of Joseph were two tribes, Manasseh and Ephraim, and they did not give a portion to the Levites in the land, except cities to live in, with their pasture lands for their livestock and for their property. 5Thus the sons of Israel did just as the Lord had commanded Moses, and they divided the land.
14:1 "Eleazar the priest" This was the son of Aaron, who was the High Priest at this time and who served Moses (cf. Num. 20:24-29; 26:1-4,63) and Joshua during this very difficult period (e.g., chapter 22). Moses assigned the task of apportionment to Joshua and Eleazar in Num. 34:17.
14:2 "by lot" We are not exactly certain as to how this apportionment was done (BDB 174, cf. Num. 26:53-56; 33:54; 34:13). The rabbis say that there were two jars: one which contained the land allotments and the other which contained the tribes, but this is only speculation. It was the casting of dice or choosing a black or white rock out of a pouch or something like this, but we are just uncertain. Some try to relate it to the Urim and Thummin (cf. Exod. 28:30), which was kept in the breastplate of the High Priest; this is a real possibility. Whatever the means, it was seen as God's giving of the land to the tribes. The land could not be sold permanently (i.e., the year of Jubilee, cf. Lev. 25:8-17).
▣ "nine tribes" There are thirteen tribes. Joseph is given the double inheritance of the firstborn, thereby his two sons Ephraim and Manasseh each inherit. Levi, though a full tribe, does not inherit land. Therefore, only twelve tribes inherit portions of the Promised Land.
▣ "the half-tribe" This refers to the fact that of all the tribes only Manasseh inherited land on both sides of the Jordan.
NASB (UPDATED TEXT): JOSHUA 14:6-12
6Then the sons of Judah drew near to Joshua in Gilgal, and Caleb the son of Jephunneh the Kenizzite said to him, "You know the word which the Lord spoke to Moses the man of God concerning you and me in Kadesh-barnea. 7I was forty years old when Moses the servant of the Lord sent me from Kadesh-barnea to spy out the land, and I brought word back to him as it was in my heart. 8Nevertheless my brethren who went up with me made the heart of the people melt with fear; but I followed the Lord my God fully. 9So Moses swore on that day, saying, 'Surely the land on which your foot has trodden will be an inheritance to you and to your children forever, because you have followed the Lord my God fully.' 10Now behold, the Lord has let me live, just as He spoke, these forty-five years, from the time that the Lord spoke this word to Moses, when Israel walked in the wilderness; and now behold, I am eighty-five years old today. 11I am still as strong today as I was in the day Moses sent me; as my strength was then, so my strength is now, for war and for going out and coming in. 12Now then, give me this hill country about which the Lord spoke on that day, for you heard on that day that Anakim were there, with great fortified cities; perhaps the Lord will be with me, and I will drive them out as the Lord has spoken."
14:6 "Gilgal" This refers to the original campsite close to Jericho. This is a flashback to an earlier time.
▣ "Caleb" The name "Caleb" means "dog" (BDB 477). This passage is paralleled in Jdgs. 1:8-15. However, Caleb is described here as a Kenizzite (cf. 1 Chr. 4:13-16), which means that he was not originally of the tribe of Judah, but of a clan of Esau (cf. Gen. 15:19; 36:11). However, within the Pentateuch he is said to be within Judah (cf. Num. 13:6; 14:24; 34:19; 1 Chr. 6:55-56). His exact relationship to Judah is uncertain, but he was a faithful, godly man and one of the two faithful spies (cf. Numbers 13, esp. Jos. 14:30-33).
▣ "the word" See Numbers 14:24,30.
▣ "Moses the man of God" The phrase, "man of God," is used of several people:
1. Moses (cf. Deut. 33:1; 1 Chr. 23:14; 2 Chr. 30:16; Ezra 3:2; Ps. 90:1)
2. Elijah
3. Elisha
4. Samuel
5. David
6. Shemiah
7. Hanan
8. anonymous person in 1 Sam. 2:27 and 1 Kgs. 13:1-3
The phrase is never
1. man of YHWH
2. woman of God
For Elohim (God) see Special Topic at Jos. 1:1.
▣ "Kadesh-barnea" This (BDB 873 II) was a large desert oasis which became the central point of the wilderness wandering period. It is south of the Dead Sea and midway between the Dead Sea and the Mediterranean Ocean. The word "Kadesh" comes from the Hebrew term "holy," while the term "barnea" is unknown.
14:7 "Moses the servant of the Lord" This is the more common title for Moses. See note at Jos. 1:1. It is an honorific title which was used for Joshua after his death. It may be the source of Paul's favorite phrase "the slave of Christ."
14:8 This refers to the majority report of the twelve spies recorded in Num. 13:25-29; 14:1-10.
▣ "made the heart of the people melt with fear" The verb "melt" (BDB 587, KB 604, Hiphil perfect) is an idiom for fear and timidity (cf. Deut. 1:28; Jos. 5:1).
NASB"but I followed the Lord my God fully"
NKJV"but I wholly followed the Lord my God"
NRSV"yet I wholeheartedly followed the Lord my God"
TEV"But I faithfully obeyed the Lord my God"
NJB"whereas I myself scrupulously obeyed Yahweh my God"
JPSOA"I was loyal to the Lord my God"
The verb (BDB 509, KB 583, Piel perfect, cf. Jos. 14:9,14; Num. 14:24; 32:11,12; Deut. 1:36; 1 Kgs. 11:6) is a testimony of Caleb's faithfulness (i.e., wholly follow), even throughout the period where the other spies gave an evil report.
14:9 "So Moses swore on that day" (cf. Num. 34:24; Deut. 1:36).
▣ "forever" See Special Topic: Forever ('Olam) at Jos. 4:7.
14:10 "I am eighty-five years old today" He may have been been forty years old at the time he was the representative of Judah to spy out the land. Israel wandered thirty-eight years in the desert (cf. Deut. 2:14); apparently the conquest had taken seven more years.
14:11 "I am still as strong today as I was in the day Moses sent me" This is the same kind of testimony that Moses gives of himself at the age of one hundred and twenty (cf. Deut. 34:7).
▣ "for going out and coming in" This is an idiom (BDB 422 and 97, both Qal infinitive constructs) for the strength and vitality needed for everyday life.
14:12 "give me this hill country" The verb (BDB 678, 733, Qal imperative) is a polite request to fulfill a previous promise of YHWH through Moses.
▣ "Anakim" This is another reference to the giants. The etymology may be "the long necks" (BDB 778, cf. Jos. 13:33). See note at Jos. 11:21. Caleb wanted the hard assignment! He fully believed and acted on God's promises!
▣ "perhaps the Lord will be with me" This is a Hebrew idiom which does not refer to lack of faith, but is rather an expression of confidence that God will act appropriately.
NASB (UPDATED TEXT): JOSHUA 14:13-15
13So Joshua blessed him and gave Hebron to Caleb the son of Jephunneh for an inheritance. 14Therefore, Hebron became the inheritance of Caleb the son of Jephunneh the Kenizzite until this day, because he followed the Lord God of Israel fully. 15Now the name of Hebron was formerly Kiriath-arba; for Arba was the greatest man among the Anakim. Now the land had rest from war.
14:13 "Hebron" We learn from 21:11 that this is also a Levitical city which means that the Levitical cities were not totally inhabited by Levites. Hebron was the location of the giants who terrified the Israeli spies. Caleb, at eighty-five years of age, wanted this challenge and he believed God would help him.
14:14 "unto this day" This is another example of an editor. It is uncertain whether this editorial addition is a contemporary or later editor.
14:15 "Kiriath-arba" This city is also known as the site of the oaks of Mamre (cf. Gen. 13:18; 35:27). "Kiriath" means "a city of four" (BDB 900). Some have associated this with a confederation of four different cities or groups, while others relate it to the four different stages of the moon. "Arba" is the father of Anak, one of the giants (cf. Jos. 15:13, 21:11).
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Territory of Judah | The Land of Judah | The Territory Assigned to Judah | The Territory Assigned to Judah | The Tribe of Judah |
15:1-12 | 15:1-12 | 15:1-12 | 15:1-4 | 15:1-4 |
15:5a | 15:5 | |||
15:5b-12a | ||||
15:6-11 | ||||
15:12b | 15:12 | |||
Caleb Occupies Hebron and Debir | Caleb Conquers Hebron and Debir | The Calebites Occupy the Territory of Hebron | ||
15:13-19 | 15:13-19 | 15:13-19 | 15:13-19 | 15:13-19 |
Cities of Judah | The Cities of Judah | The Cities of Judah | ||
15:20 | 15:20-32 | 15:20-32 | 15:20-32 | 15:20 |
Names of Places Owned by Judah | ||||
15:21-32 | 15:21a | |||
15:21b-32 | ||||
15:33-36 | 15:33-47 | 15:33-36 | 15:33-36 | 15:33-36 |
15:37-41 | 15:37-41 | 15:37-41 | 15:37-41 | |
15:42-44 | 15:42-44 | 15:42-44 | 15:42-44 | |
15:45-46 | 15:45-46 | 15:45-46 | 15:45-47 | |
15:47 | 15:47 | 15:47 | ||
15:48-51 | 15:48-60 | 15:48-51 | 15:48-51 | 15:48-51 |
15:52-54 | 15:52-54 | 15:52-54 | 15:52-54 | |
15:55-57 | 15:55-57 | 15:55-57 | 15:55-56 | |
15:58-59 | 15:58-59 | 15:58-59 | 15:58-59a | |
15:59b | ||||
15:60 | 15:60 | 15:60 | 15:60 | |
15:61-62 | 15:61-63 | 15:61-62 | 15:61-62 | 15:61-62 |
15:63 | 15:63 | 15:63 | 15:63 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
Several items in Joshua point toward a contemporary date (in the day that Joshua lived).
A. The ancient Canaanite names of cities are preserved.
1. Baalah (Kiriath-jearim) - 15:9
2. Kiriath-sannah (Debir) - 15:49
3. Kiriath-arba (Hebron) - 15:54
B. Canaanites were still in control of
1. Gezer - 16:10
2. Jebus - 18:28
C. Sidon, not Tyre, is listed as the main city of Phoenicia (cf. Jos. 13:4,6)
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 15:1-12
1Now the lot for the tribe of the sons of Judah according to their families reached the border of Edom, southward to the wilderness of Zin at the extreme south. 2Their south border was from the lower end of the Salt Sea, from the bay that turns to the south. 3Then it proceeded southward to the ascent of Akrabbim and continued to Zin, then went up by the south of Kadesh-barnea and continued to Hezron, and went up to Addar and turned about to Karka. 4It continued to Azmon and proceeded to the brook of Egypt, and the border ended at the sea. This shall be your south border. 5The east border was the Salt Sea, as far as the mouth of the Jordan. And the border of the north side was from the bay of the sea at the mouth of the Jordan. 6Then the border went up to Beth-hoglah, and continued on the north of Beth-arabah, and the border went up to the stone of Bohan the son of Reuben. 7The border went up to Debir from the valley of Achor, and turned northward toward Gilgal which is opposite the ascent of Adummim, which is on the south of the valley; and the border continued to the waters of En-shemesh and it ended at En-rogel. 8Then the border went up the valley of Ben-hinnom to the slope of the Jebusite on the south (that is, Jerusalem); and the border went up to the top of the mountain which is before the valley of Hinnom to the west, which is at the end of the valley of Rephaim toward the north. 9From the top of the mountain the border curved to the spring of the waters of Nephtoah and proceeded to the cities of Mount Ephron, then the border curved to Baalah (that is, Kiriath-jearim). 10The border turned about from Baalah westward to Mount Seir, and continued to the slope of Mount Jearim on the north (that is, Chesalon), and went down to Beth-shemesh and continued through Timnah. 11The border proceeded to the side of Ekron northward. Then the border curved to Shikkeron and continued to Mount Baalah and proceeded to Jabneel, and the border ended at the sea. 12The west border was at the Great Sea, even its coastline. This is the border around the sons of Judah according to their families.
15:1 "Now the lot for the tribe of the sons of Judah according to their families" The tribe of Simeon was incorporated very early into the tribe of Judah and lost all of its identity (cf. Jos. 19:1-9).
▣ "Edom" This refers to the nation east of the Jordan which came from the descendants of Esau. The basic meaning is "red" (BDB 10).
The term "south" (BDB 616) is Teman, which is the same term as the name of one of Edom's major cities.
▣ "Wilderness of Zin" This should not be confused with the Wilderness of Sin, which is located in the southern part of the Sinai peninsula. This wilderness is in the northern part of the Sinai peninsula in which Kadesh-barnea is located (cf. Num. 34:2-5).
15:3 "Akrabbim" This is the name for "scorpions" (BDB 785). The boundaries of the Promised Land are given in Numbers 34 (cf. Num. 34:4). This pass was part of the unconquered Amorite territory in Jdgs. 1:36.
15:4 "the brook of Egypt" The term "brook" (BDB 636) is "wadi," which denotes a river bed or channel which is dry part of the year.
Water (i.e., rivers, wadis, lakes, streams, oceans) were often used as boundaries. This one is the most southern boundary of the Promised Land and Egypt (here the southern boundary of Judah, cf. Num. 34:5).
Other natural barriers or topological distinctives, like valleys, mountain ranges, plains, were also used as boundary markers.
15:6 "the stone of Bohan the son of Reuben" We know nothing about this young man or why a memorial stone was raised for him. It is surely possible that this was a boundary marker and not a memorial (cf. Jos. 18:17).
15:7 "Gilgal" This does not refer to the first Israeli campsite (cf. Jos. 4:19). It is possible that it should be translated "Gelioth" (cf. Jos. 18:17), because this location is also related to En-shemesh.
▣ "En-shemesh and En-rogel" These were two springs (BDB 745) which seem to be located on the road from Jericho to Jerusalem.
15:8 "the valley of Ben-hinnom . . . the valley of Hinnom" This is the place where the fertility fire god, Molech, was worshiped. It was just outside the city of Jerusalem (Jebus, cf. Jos. 15:63) to the south. This is the place which later the Jews turned into a garbage dump and which Jesus used as His metaphor to describe Hell (Gehenna).
SPECIAL TOPIC: Where Are the Dead?
▣ "Rephaim" See notes at Jos. 11:21.
15:9 "Baalah" This seems to be the feminine form for the term baal, and it may mean "mistress." It was the older name of Kiriath-jearim.
15:10 "Mount Seir" This means "rough," "hairy," or "shaggy" (BDB 973). There are several different sites by this name. This does not refer to Mt. Seir in Edom, but a hill close to Jerusalem.
▣ "Beth-shemesh" This means "house of the sun" (BDB 112, cf. 1 Sam. 6:9,12,13,15,19,20; 1 Kgs. 4:9; 2 Kgs. 14:13). Many believe that this refers to sun worship. There are several cities by this name.
▣ "Timnah" This was a town which was later associated with the exploits of Samson.
15:11 "Ekron" This was one of the five main Philistine walled cities (cf. Jos. 15:45-47). Apparently Judah never fully captured it or any of the main cities on the plain where chariot forces were used. See NIDOTTE, vol. 4, pp. 568-569.
15:12 "the Great Sea" This refers to the Mediterranean Ocean.
NASB (UPDATED TEXT): JOSHUA 15:13-19
13 Now he gave to Caleb the son of Jephunneh a portion among the sons of Judah, according to the command of the Lord to Joshua, namely, Kiriath-arba, Arba being the father of Anak (that is, Hebron). 14Caleb drove out from there the three sons of Anak: Sheshai and Ahiman and Talmai, the children of Anak. 15Then he went up from there against the inhabitants of Debir; now the name of Debir formerly was Kiriath-sepher. 16And Caleb said, "The one who attacks Kiriath-sepher and captures it, I will give him Achsah my daughter as a wife." 17Othniel the son of Kenaz, the brother of Caleb, captured it; so he gave him Achsah his daughter as a wife. 18It came about that when she came to him, she persuaded him to ask her father for a field. So she alighted from the donkey, and Caleb said to her, "What do you want?" 19Then she said, "Give me a blessing; since you have given me the land of the Negev, give me also springs of water." So he gave her the upper springs and the lower springs.
15:13-19 This describes the fall of Hebron to Caleb (cf. Jos. 11:21-22; 14:13-15; 15:13-19; Jdgs. 1:16-21).
15:14 "Anak" See notes at Jos. 11:21.
15:15 "Kiriath-sepher" This meant "city of scribes" (BDB 900, cf. Jdgs. 1:11,12). Apparently it was the location of a school which trained scribes in writing and recording within the Canaanite culture.
15:17 "Othniel" He was Caleb's younger brother. He later became a judge (cf. Jdgs. 1:13; 3:9).
▣ "son of Kenza" (cf. Jos. 14:6,14).
15:18
NASB, NJB"so she alighted from the donkey"
NKJV, NRSV,
REV"so she dismounted from her donkey"
TEV"she got down from her donkey"
NJB"as she sat on the ass, she broke wind"
The verb's (BDB 856, KB 1038, cf. Jdgs. 1:14) meaning is disputed. In Jdgs. 4:21 it is used of Jael driving the tent peg through Sisera's head into the ground.
Whatever it meant, it was an idiom for getting someone's attention (i.e., a noise, a gesture). The KB 1038 has "clap one's hands."
15:19 This verse describes the bridal gift of Caleb to his daughter (Achsah) and brother (Othniel). Notice the number of times the verb "give" (BDB 678, KB 733) is used.
1. Qal imperative
2. Qal perfect
3 Qal perfect
4. Qal imperfect
▣ The Negev (i.e., "south country," BDB 616) is very dry. The daughter knew what she was doing! This account is retold at the beginning of Judges (cf. Jos. 1:11-15).
NASB (UPDATED TEXT): JOSHUA 15:21-32
21Now the cities at the extremity of the tribe of the sons of Judah toward the border of Edom in the south were Kabzeel and Eder and Jagur,
22and Kinah and Dimonah and Adadah,
23and Kedesh and Hazor and Ithnan,
24Ziph and Telem and Bealoth,
25and Hazor-hadattah and Kerioth-hezron (that is, Hazor),
26Amam and Shema and Moladah,
27and Hazar-gaddah and Heshmon and Beth-pelet,
28and Hazar-shual and Beersheba and Biziothiah,
29Baalah and Iim and Ezem,
30and Eltolad and Chesil and Hormah,
31and Ziklag and Madmannah and Sansannah,
32and Lebaoth and Shilhim and Ain and Rimmon; in all, twenty-nine cities with their villages.
15:21-32 This names the cities located in the far south (Negev).
15:25 "Kerioth-hezron" This village is often associated with Judas Iscariot ("man of Kerioth"), but this is only one of several other possible meanings of "Iscariot."
Although NASB and RSV (NRSV) translate this as the name of one village, the MT has an accent mark between them, which denotes two cities. This would have reflected the tradition received by the Masoretic scholars.
NASB (UPDATED TEXT): JOSHUA 15:33-36
33In the lowland: Eshtaol and Zorah and Ashnah,
34and Zanoah and En-gannim, Tappuah and Enam,
35Jarmuth and Adullam, Socoh and Azekah,
36and Shaaraim and Adithaim and Gederah and Gederothaim; fourteen cities with their villages.
15:33-47 This names the cities located in the lowlands. Verses 33-36 were in the northeastern coastal plain, 37-41 in the middle, 42-44 in the southern, and 45-47 in the Philistine coastal area. This section may have a separate source because its form is different from the rest of the lists of cities. These lists seem to reflect a government registry.
15:34 "Tappuah" This term means "apple tree" (BDB 656, cf. Jos. 12:17; 16:8; 17:8).
NASB (UPDATED TEXT): JOSHUA 15:37-41
37Zenan and Hadashah and Migdal-gad,
38and Dilean and Mizpeh and Joktheel,
39Lachish and Bozkath and Eglon,
40and Cabbon and Lahmas and Chitlish,
41and Gederoth, Beth-dagon and Naamah and Makkedah; sixteen cities with their villages.
NASB (UPDATED TEXT): JOSHUA 15:42-44
42Libnah and Ether and Ashan,
43and Iphtah and Ashnah and Nezib,
44and Keilah and Achzib and Mareshah; nine cities with their villages.
NASB (UPDATED TEXT): JOSHUA 15:45-46
45Ekron, with its towns and its villages;
46from Ekron even to the sea, all that were by the side of Ashdod, with their villages.
NASB (UPDATED TEXT): JOSHUA 15:47
47Ashdod, its towns and its villages; Gaza, its towns and its villages; as far as the brook of Egypt and the Great Sea, even its coastline.
NASB (UPDATED TEXT): JOSHUA 15:48-51
48 In the hill country: Shamir and Jattir and Socoh, 50and Anab and Eshtemoh and Anim,
51and Goshen and Holon and Giloh; eleven cities with their villages.
15:48-60 This names the cities located in the hill country.
NASB (UPDATED TEXT): JOSHUA 15:52-54
52Arab and Dumah and Eshan,
53and Janum and Beth-tappuah and Aphekah,
54and Humtah and Kiriath-arba (that is, Hebron), and Zior; nine cities with their villages.
NASB (UPDATED TEXT): JOSHUA 15:55-57
55Maon, Carmel and Ziph and Juttah,
56and Jezreel and Jokdeam and Zanoah,
57Kain, Gibeah and Timnah; ten cities with their villages.
15:56 "Jezreel" This place name means "God sows" (BDB 283). It is used of two villages.
1. tribal allocation of Judah, Jos. 15:56
2. tribal allocation of Issachar, Jos. 19:18
15:57 "Gibeah" There seem to be several cities by this name ("hill," BDB 149 II).
1. in the tribal allocation of Judah in the hill country, Jos. 15:57
2. in the tribal allocation of Benjamin, Jos. 18:28
3. in the tribal allocation of Ephraim, where Eleazar (Aaron's son) was buried on a hill, Jos. 24:33
NASB (UPDATED TEXT): JOSHUA 15:58-59
58Halhul, Beth-zur and Gedor,
59and Maarath and Beth-anoth and Eltekon; six cities with their villages.
15:59 The Septuagint has an additional list of eleven cities not found in the MT. It is uncertain whether this reflects a manuscript error in the MT or extraneous material added by the translators of the LXX.
NASB (UPDATED TEXT): JOSHUA 15:60
60Kiriath-baal (that is, Kiriath-jearim), and Rabbah; two cities with their villages.
NASB (UPDATED TEXT): JOSHUA 15:61-62
61In the wilderness: Beth-arabah, Middin and Secacah,
62and Nibshan and the City of Salt and Engedi; six cities with their villages.
15:61-62 This names the cities located in the wilderness.
NASB (UPDATED TEXT): JOSHUA 15:63
63 Now as for the Jebusites, the inhabitants of Jerusalem, the sons of Judah could not drive them out; so the Jebusites live with the sons of Judah at Jerusalem until this day.
15:63 "the Jebusites, the inhabitants of Jerusalem, the sons of Judah could not drive them out" The Jebusites (BDB 101) seem to have held on to the fortress of the city of Jebus (cf. Jdgs. 1:8) until the time of David. The verbal (BDB 439, KB 441) is a Hiphil infinitive construct, cf. Jdgs. 1:21,29,30,31,32,33.
▣ "until this day" This use of the phrase shows that the scribe lived and wrote before David's day. Because Moses grew up and was trained in Egypt, which explains why Jewish scribes felt free to upgrade the literary works of Israel. From archaeology it is obvious that Mesopotamian scribes never changed their national texts whereas Egyptian scribes felt free to upgrade their national/religious texts. See notes at Jos. 7:26.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is the division of the land so important to the Jewish people?
2. Did the Israelites fully occupy their tribal allocations?
3. Who are the Nephilim and Anakim?
4. What was the lot and how did it work?
5. Describe the Canaanite fertility religion.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NKB |
Territory of Ephraim | Ephraim and West Manasseh | The Territory of the Joseph Tribes | Territory Assigned to Ephraim and West Manasseh | The Tribe of Ephraim |
(16:1-17:18) | ||||
16:1-3 | 16:1-4 | 16:1-3 | 16:1-3 | 16:1-3 |
16:4-10 | 16:4 | 16:4 | 16:4 | |
The Land of Ephraim | Ephraim | |||
16:5-10 | 16:5-10 | 16:5-10 | 16:5-8a | |
16:5b-10 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 16:1-3
1Then the lot for the sons of Joseph went from the Jordan at Jericho to the waters of Jericho on the east into the wilderness, going up from Jericho through the hill country to Bethel. 2It went from Bethel to Luz, and continued to the border of the Archites at Ataroth. 3It went down westward to the territory of the Japhletites, as far as the territory of lower Beth-horon even to Gezer, and it ended at the sea.
16:1 "the lot" See note at Jos. 14:2.
16:2 "Bethel to Luz" This text implies that Bethel and Luz are two different cities, but other texts state they are different names for the same city (cf. Jos. 18:13; Gen. 28:19; 35:6; Jdgs. 1:23).
▣ "the Archites" One of David's counselors was from this family group (cf. 2 Sam. 15:32; 16:16), but this is all moderns know of this non-Israelite clan (BDB 74). The same is true for the Japhletites (BDB 812).
NASB (UPDATED TEXT): JOSHUA 16:4-10
4The sons of Joseph, Manasseh and Ephraim, received their inheritance. 5Now this was the territory of the sons of Ephraim according to their families: the border of their inheritance eastward was Ataroth-addar, as far as upper Beth-horon. 6Then the border went westward at Michmethath on the north, and the border turned about eastward to Taanath-shiloh and continued beyond it to the east of Janoah. 7It went down from Janoah to Ataroth and to Naarah, then reached Jericho and came out at the Jordan. 8From Tappuah the border continued westward to the brook of Kanah, and it ended at the sea. This is the inheritance of the tribe of the sons of Ephraim according to their families, 9together with the cities which were set apart for the sons of Ephraim in the midst of the inheritance of the sons of Manasseh, all the cities with their villages. 10But they did not drive out the Canaanites who lived in Gezer, so the Canaanites live in the midst of Ephraim to this day, and they became forced laborers.
16:4 "the sons of Joseph" Joseph had two sons, Ephraim and Manasseh, by his Egyptian wife. Jacob adopted these boys as his own and gave Joseph the double inheritance of the firstborn son.
16:6 "Taanath-shiloh" This (BDB 1061) is not the site of the tabernacle in Samuel's day, but another city (so say Eusebius and Jerome).
16:10 This verse is meant to express the disobedience of these large tribes (cf. Num. 35:55; Jdgs. 1:27,29,30,31,33,34). This was the common experience of all the tribes (cf. Jos. 17:13).
R. K. Harrison, Introduction to the Old Testament, makes a good point about this verse.
"If scholars had differentiated a little more closely in the past between occupation and subjugation, the picture of conquest as represented in Joshua would have emerged in far clearer focus than it did, and as a result there would have been no need to regard the initial narratives of Judges as historical at the expense of their counterparts in Joshua" (p. 677).
This quote is footnoted to another source, G. F. Moore, A Critical and Exegetical Commentary on Judges, pp. 7-8.
▣ "to this day" This shows a later editor.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Territory of Manasseh | The Other Half-Tribe of Manasseh (West) | The Territory of the Joseph Tribes | West Manasseh | The Tribes of Manasseh |
(16:1-17:18) | ||||
17:1-6 | 17:1-2 | 17:1-2 | 17:1-6 | 17:1-6 |
17:3-13 | 17:3-6 | |||
17:7-13 | 17:7-13 | 17:7-13 | 17:7-13 | |
More Land for Ephraim and Manasseh | Ephraim and West Manasseh Request More Land | Land Reclamation by the Sons of Joseph | ||
17:14-18 | 17:14-18 | 17:14-18 | 17:14-18 | 17:14-18 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 17:1-6
1Now this was the lot for the tribe of Manasseh, for he was the firstborn of Joseph. To Machir the firstborn of Manasseh, the father of Gilead, were allotted Gilead and Bashan, because he was a man of war. 2So the lot was made for the rest of the sons of Manasseh according to their families: for the sons of Abiezer and for the sons of Helek and for the sons of Asriel and for the sons of Shechem and for the sons of Hepher and for the sons of Shemida; these were the male descendants of Manasseh the son of Joseph according to their families. 3However, Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, only daughters; and these are the names of his daughters: Mahlah and Noah, Hoglah, Milcah and Tirzah. 4They came near before Eleazar the priest and before Joshua the son of Nun and before the leaders, saying, "The Lord commanded Moses to give us an inheritance among our brothers." So according to the command of the Lord he gave them an inheritance among their father's brothers. 5Thus there fell ten portions to Manasseh, besides the land of Gilead and Bashan, which is beyond the Jordan, 6because the daughters of Manasseh received an inheritance among his sons. And the land of Gilead belonged to the rest of the sons of Manasseh.
17:1 This refers to land on the eastern side of the Jordan, north of the plains of Moab.
▣ "because he was a man of war" Military heroes were honored and rewarded for their service.
▣ "the father of Gilead" The name (BDB 166) has several different references.
1. an area of land on the eastern side of Jordan between the Arnon and Yarmuck rivers, Gen. 31:21, 23,25; 37:25; Num. 32:1,26,29,39; Jos. 22:9
2. an Israelite of the tribe of Manasseh (apparently named after the land Moses gave his father, cf. Num. 32:40; Deut. 3:15), Num. 26:29,30
3. a clan from Gilead, son of Machir, Num. 26:29; 27:1; 36:1; Jos. 17:1-3
17:2 "Shechem" This term (BDB 1014), similar to Gilead, refers to a city and a person.
1. a city - Gen. 12:6; 33:18; Jos. 21:21
2. a person
a. Gen. 33:19; 34:2,4,6,8,11,13,18,20,24,26; Jos. 24:32
b. Num. 26:31; Jos. 17:2; 1 Chr. 7:19
See "Shechem" in NIDOTTE, vol. 4, pp. 1213-1216; or ABD, vol. 5, pp. 1174-1186
17:3-4 See Numbers 26:33; 27:1-11; 36:2-4.
17:5-6 This explains why the tribe of Manasseh has land on both sides of the Jordan. It was the daughters who had no brothers who settled in Canaan.
Next to Judah, the largest land allotment went to Manasseh.
17:5
NASB, NKJV,
NRSV, NJB"portions"
TEV, REB,
NET"shares"
JPSOA"districts"
This term (BDB 286) originally meant "a rope or cord which was used to measure." Here it takes on a metaphorical extension for the land allotted to the tribes.
NASB (UPDATED TEXT): JOSHUA 17:7-13
7The border of Manasseh ran from Asher to Michmethath which was east of Shechem; then the border went southward to the inhabitants of En-tappuah. 8The land of Tappuah belonged to Manasseh, but Tappuah on the border of Manasseh belonged to the sons of Ephraim. 9The border went down to the brook of Kanah, southward of the brook (these cities belonged to Ephraim among the cities of Manasseh), and the border of Manasseh was on the north side of the brook and it ended at the sea. 10The south side belonged to Ephraim and the north side to Manasseh, and the sea was their border; and they reached to Asher on the north and to Issachar on the east. 11In Issachar and in Asher, Manasseh had Beth-shean and its towns and Ibleam and its towns, and the inhabitants of Dor and its towns, and the inhabitants of En-dor and its towns, and the inhabitants of Taanach and its towns, and the inhabitants of Megiddo and its towns, the third is Napheth. 12But the sons of Manasseh could not take possession of these cities, because the Canaanites persisted in living in that land. 13 It came about when the sons of Israel became strong, they put the Canaanites to forced labor, but they did not drive them out completely.
17:7 "southward" This is the term "Teman" (BDB 411 I), which denotes a compass direction. Israel marked her directions based on a person facing east (the tabernacle faced east), therefore, the south was on the left hand and the north on the right hand. Not all nations give directions in the same way. Egypt based its compass directions on a person facing south (i.e., to the head waters of the Nile, the source of all life in Egypt).
The boundaries of Ephraim are found in both Jos. 16:5-10 and 17:7-12.
17:9 The boundaries between the tribes were somewhat fluid!
17:11
NASB"the third is Napheth"
NKJV"three hill regions"
NRSV"(the third is Naphath)"
TEV"and their surrounding towns"
NJB"the Three of the Slopes"
This phrase is uncertain in Hebrew. The NKJV and NJB assume the word is a hapax legomenon of "hill" or "height" (BDB 632, cf. Jos. 12:23). The Jewish Publication Society of America translation has "these comprised three regions." The REB has "(The third is a district of Dor)."
17:12-13 This is parallel to 16:10 and Jdgs. 1:28. Moses' commands in Deut. 20:10-18, to allow defeated people to become servants, only applied to cities outside of Canaan. These verses reveal the disobedience of the larger tribes (cf. Num. 33:55). Even though the Canaanites were made servants, their fertility worship polluted and weakened the worship of YHWH. This would ultimately result in the Assyrian and Babylonian exiles.
17:13 "they did not drive them out completely" This phrase is a combination of a Hiphil infinitive absolute and a Hiphil perfect (BDB 439, KB 441), which denotes completion. Here is negated (an emphatic negation).
NASB (UPDATED TEXT): JOSHUA 17:14-18
14Then the sons of Joseph spoke to Joshua, saying, "Why have you given me only one lot and one portion for an inheritance, since I am a numerous people whom the Lord has thus far blessed?" 15Joshua said to them, "If you are a numerous people, go up to the forest and clear a place for yourself there in the land of the Perizzites and of the Rephaim, since the hill country of Ephraim is too narrow for you." 16The sons of Joseph said, "The hill country is not enough for us, and all the Canaanites who live in the valley land have chariots of iron, both those who are in Beth-shean and its towns and those who are in the valley of Jezreel." 17Joshua spoke to the house of Joseph, to Ephraim and Manasseh, saying, "You are a numerous people and have great power; you shall not have one lot only, 18but the hill country shall be yours. For though it is a forest, you shall clear it, and to its farthest borders it shall be yours; for you shall drive out the Canaanites, even though they have chariots of iron and though they are strong."
17:14-15 This may reflect their hope of receiving more land because Joshua was from their tribe. This land was not part of the allotment, but was available for the taking. This also shows how the tribes could get more land. This may explain part of the tribe of Dan's relocation to the north.
17:15 "Rephraim" See note at Jos. 11:21. The size of this people group is often emphasized (compare Gen. 15:20 with Deut. 1:10-11 and also Deut. 3:11).
17:16-17 These tribes (Ephraim and Manasseh) describe the enemies' strength in hopes of getting an extra allotment, but Joshua reminds them that they had claimed to be strong in numbers (part of the promised blessing of Deuteronomy 27-28). See Special Topic at Jos. 11:4 for comments on "chariots of iron."
17:16 "Jezreel" The name means "God sows" (BDB 283). Like several names in this list it can refer to a place and a person.
1. a place
a. city - Jos. 15:56; 1 Sam. 25:43
(1) in Judah, Jos. 19:18
(2) in Issachar,
b. valley - Jos. 17:16; Jdgs. 6:33
c. district - 1 Kgs. 21:23; 2 Kgs. 9:10,36,37
2. a person
a. 1 Chr. 4:3
b. Hosea 1:4
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Rest of the Land Divided | The Remainder of the Land Divided | The Territory of Other Tribes | The Division of the Rest of the Land | The Land Survey for These Seven Tribes |
18:1-7 | 18:1-7 | 18:1 | 18:1-7 | 18:1-7 |
18:2-7 | ||||
18:8-10 | 18:8-10 | 18:8-10 | 18:8-10 | 18:8-9 |
18:10 | ||||
The Land of Benjamin | The Territory Assigned to Benjamin | The Tribe of Benjamin | ||
18:11-20 | 18:11-20 | 18:11-20 | 18:11-20 | 18:11-14 |
18:15-20a | ||||
18:20b | ||||
Their Cities | The Towns of Benjamin | |||
18:21-28 | 18:21-28 | 18:21-28 | 18:21-28 | 18:21 |
18:22-24 | ||||
18:25-28a | ||||
18:28b |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 18:1-7
1Then the whole congregation of the sons of Israel assembled themselves at Shiloh, and set up the tent of meeting there; and the land was subdued before them. 2There remained among the sons of Israel seven tribes who had not divided their inheritance. 3So Joshua said to the sons of Israel, "How long will you put off entering to take possession of the land which the Lord, the God of your fathers, has given you? 4Provide for yourselves three men from each tribe that I may send them, and that they may arise and walk through the land and write a description of it according to their inheritance; then they shall return to me. 5They shall divide it into seven portions; Judah shall stay in its territory on the south, and the house of Joseph shall stay in their territory on the north. 6You shall describe the land in seven divisions, and bring the description here to me. I will cast lots for you here before the Lord our God. 7For the Levites have no portion among you, because the priesthood of the Lord is their inheritance. Gad and Reuben and the half-tribe of Manasseh also have received their inheritance eastward beyond the Jordan, which Moses the servant of the Lord gave them."
18:1 "Shiloh" This city is in the tribal allocation of Ephraim, north of Bethel. The tabernacle resided here from Joshua's time to Samuel's time (cf. Jdgs. 18:31) because this city was centrally located.
▣ "the tent of meeting" This is the first time this tent is mentioned specifically in Joshua, although its presence is assumed in Jos. 3:3 and 8:33. This refers to the special sacrificial place set up by YHWH (cf. Exodus 25-40), where He and His covenant people could ritually meet. In design it was not radically different from other portable Near Eastern worship centers (which is also true of Solomon's temple, which is similar to Phoenician temples).
This was the home for the Ark of the Covenant in the Holy of Holies, where YHWH symbolically dwelt between the wings of the cherubim (the place where heaven and earth met).
▣ "the land was subdued before them" The verb (BDB 461, KB 460, Niphal perfect) does not seem to truly describe the situation. See note at Jos. 16:10.
18:2-3 Apparently several tribes were not willing to take on the responsibility of capturing their own tribal allocations. The participle "put off" (BDB 951, KB 1276, Hithpael participle) means "to show oneself lazy" (lit. to relax or loosen, which means metaphorically to be slack, idle, or disheartened, cf. Prov. 18:9; 24:10.
18:3 "which the Lord, the God of your fathers, has given you" For the Hebrew significance of "Lord" (YHWH) and "God" (Elohim) see SPECIAL TOPIC: NAMES FOR DEITY at Jos. 1:1.
YHWH had clearly stated His intentions to Abraham (cf. Gen. 15:7,16; 13:15,17; 17:8) and reaffirmed them to Isaac (cf. Gen. 26:4) and Jacob (cf. Gen. 28:13-14). Moses had clearly stated YHWH's intentions toward Israel (cf. Exod. 13:5,11; 32:13; 33:1; Deut. 1:7-8; 4:38,40; 5:31; 7:13; 8:1; 9:6; 11:9,17; 26:1,9; 32:52; 34:4; Jos. 1:2,3,6,11,13,15; 2:9,24; 18:3; 21:43; 23:13; 24:13). Many of these promises are linked to covenant obedience.
18:4 This verse has several commands from Joshua to the seven tribes who had not yet been allotted land.
1. "provide for yourselves three men from each tribe," BDB 396, KB 393, Qal imperative
2. "that I may send," BDB 1018, KB 1511, Qal imperfect, but in a cohortative sense (OTPG, p. 181)
3. "that they may arise," BDB 877, KB 1086, Qal imperfect, but in a jussive sense (OTPG, p. 181)
4. "walk through the land," BDB 229, KB 246, Hithpael imperfect, but in a jussive sense (OTPG, p. 181)
5. "write a description of it," BDB 507, KB 503, Qal imperfect, but in a jussive sense (OTPG, p. 181)
6. "then they shall return to me," BDB 97, KB 112, Qal imperfect, but in a jussive sense (OTPG, p. 181)
The command sense of these verbs is confirmed by the series of imperatives, which reflect this verse in Jos. 18:8.
18:6 "I will cast lots for you before the Lord our God" The verb (BDB 434, KB 436, Qal perfect) is related to "teach" (Hiphil). These lots were cast by Joshua, not the High Priest, so perhaps they were not the Urim and Thummim. Whatever they were and however they worked, they represented the expressed will of Israel's God. This was a covenant act, both in method (lots) and result (land inheritance).
8:7 The Levites as a tribe took the place of the firstborn (cf. Exodus 13) in serving YHWH (cf. Jos. 13:14; Num. 18:1-32 and note at Jos. 13:33).
NASB (UPDATED TEXT): JOSHUA 18:8-10
8 Then the men arose and went, and Joshua commanded those who went to describe the land, saying, "Go and walk through the land and describe it, and return to me; then I will cast lots for you here before the Lord in Shiloh." 9So the men went and passed through the land, and described it by cities in seven divisions in a book; and they came to Joshua to the camp at Shiloh. 10And Joshua cast lots for them in Shiloh before the Lord, and there Joshua divided the land to the sons of Israel according to their divisions.
18:8 These four imperatives relate to Jos. 18:4.
1. "go," BDB 229, KB 246, Qal imperative
2. "walk," BDB 229, KB 246, Hithpael imperative
3. "describe it," BDB 507, KB 503, Qal imperative
4. "return to me," BDB 996, KB 1427, Qal imperative
Joshua wants these remaining tribes to act on YHWH's promises and possess their inheritance! The very act of these tribal representatives walking on the land was a symbol of possession (cf. Gen. 13:17; Num. 13:17-24).
18:9 It is obvious that the Israelites were literate. They must have had some schooling in Egypt or at least by their parents during the wilderness wandering period.
18:10 "Joshua cast lots for them" See Num. 34:16-29. For "lots" see note at Jos. 14:2.
NASB (UPDATED TEXT): JOSHUA 18:11-20
11Now the lot of the tribe of the sons of Benjamin came up according to their families, and the territory of their lot lay between the sons of Judah and the sons of Joseph. 12Their border on the north side was from the Jordan, then the border went up to the side of Jericho on the north, and went up through the hill country westward, and it ended at the wilderness of Beth-aven. 13From there the border continued to Luz, to the side of Luz (that is, Bethel) southward; and the border went down to Ataroth-addar, near the hill which lies on the south of lower Beth-horon. 14The border extended from there and turned round on the west side southward, from the hill which lies before Beth-horon southward; and it ended at Kiriath-baal (that is, Kiriath-jearim), a city of the sons of Judah. This was the west side. 15Then the south side was from the edge of Kiriath-jearim, and the border went westward and went to the fountain of the waters of Nephtoah. 16The border went down to the edge of the hill which is in the valley of Ben-hinnom, which is in the valley of Rephaim northward; and it went down to the valley of Hinnom, to the slope of the Jebusite southward, and went down to En-rogel. 17It extended northward and went to En-shemesh and went to Geliloth, which is opposite the ascent of Adummim, and it went down to the stone of Bohan the son of Reuben. 18It continued to the side in front of the Arabah northward and went down to the Arabah. 19The border continued to the side of Beth-hoglah northward; and the border ended at the north bay of the Salt Sea, at the south end of the Jordan. This was the south border. 20Moreover, the Jordan was its border on the east side. This was the inheritance of the sons of Benjamin, according to their families and according to its borders all around.
18:11 "Benjamin" This means "son of the right hand" (BDB 122). This is the tribe (the smallest tribe) of the first king, Saul, and the Apostle Paul (cf. Rom. 11:1; Phil. 3:5). Its land was between the powerful tribes of Judah to the south and Ephraim to the north.
18:12 "Beth-aven" This is a wordplay on a place name ("house of wealth," BDB 20; "house of sorrow," BDB 19; or "house of iniquity," BDB 110), which came to be used of Bethel by Hosea (cf. Jos. 4:15; 5:8; 10:5).
The place name occurs seven times in Joshua and refers to a place near the city of Bethel.
18:15
NASB"the border went westward and went to the fountain of"
NKJV"the border extended on the west and went out to the spring"
NRSV"the boundary goes from there to Ephron, to the springs of"
TEV"and went to the Springs of"
NJB"the boundaries went to Gasin and came out near the spring of"
This same boundary is described in Jos. 15:9. The Hebrew text has "and went westward" (cf. JPSOA).
18:17 "Geliloth" The Semitic root gl (i.e., Gilgal or Galilee) seems to refer to a cultic or sacred site formed by a circle of stones or a circular pile of stones (cf. Gen. 31:46; Jos. 7:26; 8:29; 18:17; 2 Sam. 18:17). The verb gll (BDB 165,166) means "to roll" (Jos. 10:18).
This specific term (BDB 165), found only here in the OT, can mean
1. a region - Jos. 13:2; Ezek. 47:8; Joel 3:4
2. a city - Jos. 18:17; 22:10-11
▣ "the stone of Bohan" See note at Jos. 15:6.
18:19 "Beth-hoglah" This city is first mentioned in Jos. 15:6. The name means "place of the partridge" (BDB 111).
NASB (UPDATED TEXT): JOSHUA 18:21-28
21Now the cities of the tribe of the sons of Benjamin according to their families were Jericho and Beth-hoglah and Emek-keziz, 22and Beth-arabah and Zemaraim and Bethel, 23and Avvim and Parah and Ophrah, 24and Chephar-ammoni and Ophni and Geba; twelve cities with their villages. 25Gibeon and Ramah and Beeroth, 26and Mizpeh and Chephirah and Mozah, 27and Rekem and Irpeel and Taralah, 28and Zelah, Haeleph and the Jebusite (that is, Jerusalem), Gibeah, Kiriath; fourteen cities with their villages. This is the inheritance of the sons of Benjamin according to their families.
18:23 "Avvim" This plural term (BDB 732) may refer to the people of the southwestern coastal region (cf. Jos. 13:3; Deut. 2:23).
18:24 "Chephar-ammoni" This place name means "village of the Ammonites" (BDB 499 and 770).
18:27 "Irpeel" This place name means "God heals" (BDB 951), but its location is unknown. It is in the tribal allocation of Benjamin.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSB | TEV | NJB |
Territory of Simeon | Simeon's Inheritance with Judah | Territory of Other Tribes | The Territory Assigned to Simeon | The Tribe of Simeon |
(18:1-19:51) | ||||
19:1-9 | 19:1-9 | 19:1-9 | 19:1-6 | 19:1-2 |
19:3-6 | ||||
19:7-9 | 19:7-8a | |||
19:8b-9 | ||||
Territory of Zebulun | The Land of Zebulun | The Territory Assigned to Zebulun | The Tribe of Zebulun | |
19:10-16 | 19:10-16 | 19:10-16 | 19:10-16 | 19:10-15 |
19:16 | ||||
Territory of Issachar | The Land of Issachar | The Territory Assigned to Issachar | The Tribe of Asher | |
19:17-23 | 19:17-23 | 19:17-23 | 19:17-23 | 19:17-22 |
19:23 | ||||
Territory of Asher | The Land of Asher | The Territory Assigned to Asher | ||
19:24-31 | 19:24-31 | 19:24-31 | 19:24-31 | 19:24-31 |
Territory of Naphtali | The Land of Naphtali | The Territory Assigned to Naphtali | The Tribe of Naphtali | |
19:32-39 | 19:32-39 | 19:32-39 | 19:32-39 | 19:32-38 |
19:39 | ||||
Territory of Dan | The Land of Dan | The Territory Assigned to Dan | The Tribe of Dan | |
19:40-48 | 19:40-48 | 19:40-48 | 19:40-48 | 19:40-46 |
19:47 | ||||
19:48 | ||||
Joshua's Inheritance | The Final Appointment of the Land | |||
19:49-50 | 19:49-51 | 19:49-50 | 19:49-50 | 19:49-50 |
19:51 | 19:51 | 19:51 | 19:51 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 19:1-9
1Then the second lot fell to Simeon, to the tribe of the sons of Simeon according to their families, and their inheritance was in the midst of the inheritance of the sons of Judah. 2So they had as their inheritance Beersheba or Sheba and Moladah, 3and Hazar-shual and Balah and Ezem, 4and Eltolad and Bethul and Hormah, 5and Ziklag and Beth-marcaboth and Hazar-susah, 6and Beth-lebaoth and Sharuhen; thirteen cities with their villages; 7Ain, Rimmon and Ether and Ashan; four cities with their villages; 8and all the villages which were around these cities as far as Baalath-beer, Ramah of the Negev. This was the inheritance of the tribe of the sons of Simeon according to their families. 9The inheritance of the sons of Simeon was taken from the portion of the sons of Judah, for the share of the sons of Judah was too large for them; so the sons of Simeon received an inheritance in the midst of Judah's inheritance.
19:1 Part of Judah's land was given to Simeon. Simeon was incorporated early into Judah and lost its identity. It is not even listed in Moses' blessings to the tribes in Deuteronomy 33.
19:2 "Beersheba" This means "well of oath" (BDB 92). It is one of the most southern cities. It was part of the idiomatic phrase, "from Dan to Beersheba" which described the Promised Land.
▣ "Sheba" In Jos. 15:26, it is called "Shema" which is the Hebrew word "to hear so as to do" (BDB 1035). It is the name of the famous creedal statement of Deut. 6:4-5 (BDB 1033). The NKJV and the JPSOA translations think it was another way of referring to Beersheba or possibly a scribal error in writing the last of the previous city's name twice. In Jos. 19:6 it says 13 cities, but there are 14 names.
19:4 "Bethul" This city ("man of God," BDB 143) is also in the allocation of Judah (cf. 1 Sam. 30:27; 1 Chr. 4:30, spelled "Bethuel").
19:9 This verse explains why Simeon received part of Judah's land inheritance and also that Judah was having trouble possessing its land.
Simeon's allotted area was totally surrounded by Judah's allotment. In time Simeon disappears as an individual tribe. They are not even listed in Moses' blessings of Deuteronomy 33. In 1 Kgs. 19:3 Beersheba (cf. Jos. 19:2) is said to belong to Judah.
NASB (UPDATED TEXT): JOSHUA 19:10-16
10Now the third lot came up for the sons of Zebulun according to their families. And the territory of their inheritance was as far as Sarid. 11Then their border went up to the west and to Maralah, it then touched Dabbesheth and reached to the brook that is before Jokneam. 12Then it turned from Sarid to the east toward the sunrise as far as the border of Chisloth-tabor, and it proceeded to Daberath and up to Japhia. 13From there it continued eastward toward the sunrise to Gath-hepher, to Eth-kazin, and it proceeded to Rimmon which stretches to Neah. 14The border circled around it on the north to Hannathon, and it ended at the valley of Iphtahel. 15Included also were Kattah and Nahalal and Shimron and Idalah and Bethlehem; twelve cities with their villages. 16This was the inheritance of the sons of Zebulun according to their families, these cities with their villages.
19:13 "Gath-hepher" This is the birthplace of the prophet Jonah (cf. 2 Kgs. 14:25), about three miles northeast of Nazareth.
19:15 "Bethlehem" This means "house of bread" (BDB 111, cf. Jdgs. 12:8,10); it was about ten miles west of Nazareth. It was a common name. This is not the one in Judah (i.e., Gen. 35:19; 48:7; Ruth 1:1-2,19; Micah 5:2).
NASB (UPDATED TEXT): JOSHUA 19:17-23
17The fourth lot fell to Issachar, to the sons of Issachar according to their families. 18Their territory was to Jezreel and included Chesulloth and Shunem, 19and Hapharaim and Shion and Anaharath, 20and Rabbith and Kishion and Ebez, 21and Remeth and En-gannim and En-haddah and Beth-pazzez. 22The border reached to Tabor and Shahazumah and Beth-shemesh, and their border ended at the Jordan; sixteen cities with their villages. 23This was the inheritance of the tribe of the sons of Issachar according to their families, the cities with their villages.
19:22 "Beth-shemesh" This name means "sun-temple" (BDB 112). This is not the same as the city by the same name in the tribal allocation of Judah (cf. Jos. 15:10) or in Naphtali (Jos. 19:38).
NASB (UPDATED TEXT): JOSHUA 19:24-31
24Now the fifth lot fell to the tribe of the sons of Asher according to their families. 25Their territory was Helkath and Hali and Beten and Achshaph, 26and Allammelech and Amad and Mishal; and it reached to Carmel on the west and to Shihor-libnath. 27It turned toward the east to Beth-dagon and reached to Zebulun, and to the valley of Iphtahel northward to Beth-emek and Neiel; then it proceeded on north to Cabul, 28and Ebron and Rehob and Hammon and Kanah, as far as Great Sidon. 29The border turned to Ramah and to the fortified city of Tyre; then the border turned to Hosah, and it ended at the sea by the region of Achzib. 30Included also were Ummah, and Aphek and Rehob; twenty-two cities with their villages. 31This was the inheritance of the tribe of the sons of Asher according to their families, these cities with their villages.
19:27 "east. . .south" The ancient Hebrews denoted compass directions by facing "east" (the rising sun). The tabernacle faced east. It became a symbol of help and hope. The Messiah will come from the east.
As a person faces east, the right hand points south and the left hand points north. North came to be a symbol of invasion and bad news because the Mesopotamian powers always invaded from the coastal plain through Phoenicia (because of the desert to the east of Palestine).
▣ "Beth-dagon" This means "house of Dagon" (BDB 111), who was the Philistine fertility god (i.e., grain god).
19:28 "the Great Sidon" This shows the antiquity of the text because in the future Sidon is replaced by Tyre as Phoenicia's capital (cf. Jos. 19:29).
NASB (UPDATED TEXT): JOSHUA 19:32-39
32The sixth lot fell to the sons of Naphtali; to the sons of Naphtali according to their families. 33Their border was from Heleph, from the oak in Zaanannim and Adami-nekeb and Jabneel, as far as Lakkum, and it ended at the Jordan. 34Then the border turned westward to Aznoth-tabor and proceeded from there to Hukkok; and it reached to Zebulun on the south and touched Asher on the west, and to Judah at the Jordan toward the east. 35The fortified cities were Ziddim, Zer and Hammath, Rakkath and Chinnereth, 36and Adamah and Ramah and Hazor, 37and Kedesh and Edrei and En-hazor, 38and Yiron and Migdal-el, Horem and Beth-anath and Beth-shemesh; nineteen cities with their villages. 39This was the inheritance of the tribe of the sons of Naphtali according to their families, the cities with their villages.
19:33 "from the oak" Trees often were associated with holy sites (cf. Gen. 13:18; 14:13; 18:1; 21:33; 35:4; Jdgs. 4:5,11; 6:11,19; 9:6,37; 1 Sam. 10:3), possibly because of the presence of underground water which was so valuable to desert and semi-desert peoples.
19:38 "Beth-anath" This name means "temple of Anath" (BDB 112, cf. Jdgs. 1:32). Anath was a fertility goddess.
NASB (UPDATED TEXT): JOSHUA 19:40-48
40The seventh lot fell to the tribe of the sons of Dan according to their families. 41The territory of their inheritance was Zorah and Eshtaol and Ir-shemesh, 42and Shaalabbin and Aijalon and Ithlah, 43and Elon and Timnah and Ekron, 44and Eltekeh and Gibbethon and Baalath, 45and Jehud and Bene-berak and Gath-rimmon, 46and Me-jarkon and Rakkon, with the territory over against Joppa. 47The territory of the sons of Dan proceeded beyond them; for the sons of Dan went up and fought with Leshem and captured it. Then they struck it with the edge of the sword and possessed it and settled in it; and they called Leshem Dan after the name of Dan their father. 48This was the inheritance of the tribe of the sons of Dan according to their families, these cities with their villages.
19:47 This refers to the movement of Dan to the north (cf. Judges 17-18). Joshua told Ephraim earlier that if they wanted more land they should conquer what was already allocated to them. Some commentators see this as explaining Dan's relocation, but to me it was an act of unbelief. This is why it is listed in the conclusion of Judges (cf. chapters 17-21) which documents the Israelites acts of faithlessness. Dan's original allocation was in the Philistine area. They chose to move instead of trusting YHWH to help them take their land.
▣ "Leshem" This city (BDB 546) is also called Laish ("lion," BDB 539, cf. Jdgs. 18:7,14,27,29).
NASB (UPDATED TEXT): JOSHUA 19:49-50
49 When they finished apportioning the land for inheritance by its borders, the sons of Israel gave an inheritance in their midst to Joshua the son of Nun. 50In accordance with the command of the Lord they gave him the city for which he asked, Timnath-serah in the hill country of Ephraim. So he built the city and settled in it.
NASB (UPDATED TEXT): JOSHUA 19:51
51These are the inheritances which Eleazar the priest, and Joshua the son of Nun, and the heads of the households of the tribes of the sons of Israel distributed by lot in Shiloh before the Lord at the doorway of the tent of meeting. So they finished dividing the land.
19:51 "the tent of meeting" The tent of meeting is the same as the tabernacle. It is described in Exodus 25-40. Its procedures are given in Leviticus. The Shekinah cloud of glory, which led the Israelites during the exodus and wilderness wandering period, disappeared as soon as Israel crossed Jordan. YHWH's presence was now enshrined at the tabernacle. It was first set up at Gilgal (4:10), then moved to Shiloh (18:1; 19:51; 1 Sam. 2:22). Later the tabernacle, without the ark (Jdgs. 20:18,27), was at Gibeon (cf. 1 Chr. 16:39-40; 2 Chr. 1:3-6).
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Cities of Refuge | The Cities of Refuge | Joshua Named Cities of Refuge |
The Cities of Refuge | The Cities of Refuge |
20:1-6 | 20:1-9 | 20:1-6 | 20:1-6 | 20:1-6 |
20:7-9 | 20:7-9 | 20:7-9 | 20:7-9 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapters 20 and 21 are a discussion of the Levitical cities and the cities of refuge. There are forty-eight Levitical cities, six of which are cities of refuge; three in the trans-Jordan area and three in the Promised Land.
B. The cities of refuge were an attempt to bring fairness to the "eye for an eye," limited revenge concept which was initiated within Israel. A city of refuge was a place where one could flee for safety if one had accidentally killed another person and where one could be protected from the aggressive actions of a near kinsmen (Go'el, BDB 145) of the person killed. There is another list of the Levitical cities found in 1 Chr. 6:58-81 which has some basic differences. This is possibly due to the fact that the Israelis did not fully occupy their tribal allocations.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 20:1-6
1Then the Lord spoke to Joshua, saying, 2"Speak to the sons of Israel, saying, 'Designate the cities of refuge, of which I spoke to you through Moses, 3that the manslayer who kills any person unintentionally, without premeditation, may flee there, and they shall become your refuge from the avenger of blood. 4He shall flee to one of these cities, and shall stand at the entrance of the gate of the city and state his case in the hearing of the elders of that city; and they shall take him into the city to them and give him a place, so that he may dwell among them. 5Now if the avenger of blood pursues him, then they shall not deliver the manslayer into his hand, because he struck his neighbor without premeditation and did not hate him beforehand. 6He shall dwell in that city until he stands before the congregation for judgment, until the death of the one who is high priest in those days. Then the manslayer shall return to his own city and to his own house, to the city from which he fled.'"
20:2 This verse has two commands from YHWH to Joshua.
1. "speak," BDB 180, KB 210, Piel imperative
2. "designate," BDB 678, KB 733, Qal imperative
These commands relate to previous revelation about these special cities of asylum and mercy.
1. Exodus 21:12-14
2. Numbers 35:10-28
3. Deuteronomy 19:1-13
No other culture in the ancient Near East has cities like these. They uniquely reflect the mercy of YHWH toward those who act without malice or forethought.
▣ "cities of refuge" Originally those who were fleeing from hasty justice could grab the horns of the altar for safety (cf. Exod. 21:14; 1 Kgs. 1:50-53; 2:28-31). However, this system was replaced by having set cities within the Promised Land. Moses had already designated three cities in the trans-Jordan area (cf. Deut. 4:41ff). There are several discussions in the Pentateuch related to the cities of refuge (cf. Exod. 21: 12-14; Num. 35:10-28; Deut. 19:1-13). If a person killed a fellow Israelite by accident, he could flee to one of these six cities. There, a trial would be held (cf. Jos. 20:4). If innocent of premeditated murder, he still had to remain in the city until the death of the High Priest. If guilty of murder, he was turned over to the blood avenger of the family he violated for the immediate punishment of death (cf. Jos. 20:9).
20:3 "who kills any person unintentionally, without premeditation" The entire sacrificial system was geared toward those who sinned in ignorance or passion. NIDOTTE, vol. 2, states, "the concept of ‘unintentionally' or ‘inadvertently' (Lev. 4:2) is both strategic and problematic (cf. Jos. 4:13,22,27; 5:15,18; 22:14; Num. 15:22,24-29). Because of it some scholars have concluded that the sin offering only treated inadvertent sin, that is, sins that were committed by mistake or sins which were done not knowing that the particular act was sinful (see Milgrom, 1991, 228-29). However, the word ‘unintentionally' means basically ‘in error' (the vb. means to commit an error, go astray). Although it can also mean that the error was unintentional or inadvertent (see e.g., Num. 35:11,15,22-23; Jos. 20:3,9), this is not necessarily the case (see 1 Sam. 26:21; Eccl. 5:6)" (p. 94).
There was no sacrifice for high-handed, defiant, premeditated, or known sin (e.g., Ps. 51:17). This concept of intentionality (BDB 993) is referred to in Lev. 4:2,22,27; 5:15; 22:14; Num. 4:42; 15:27-31; and 19:4.
This is a good place to point out that the commandment "You shall not murder" (cf. Exod. 20:13; Deut. 5:17) does not mean "kill" (KJV), but do not commit "non-legal, premeditated murder" (BDB 953, cf. Exod. 21:12-14). There was legal premeditated killing.
1. blood avenger
2. holy war
3. judicial sentences
▣ "refuge" This term (BDB 886) means "asylum." It has no cognates, which means it was unique to Israel's judicial system. It is used about twenty times and always in connection with the cities of refuge. This new legal concept reveals the fairness and justice of YHWH. Motives make a difference! However, there are consequences to every act!
▣ "the avenger of blood" This is the Hebrew term (BDB 145 I), which denoted a near relative who rendered aid to the family and avenged the family in a case of injury (cf. Num. 35:19,21,24,25,27; Deut. 19:6,12). The concept first appears in Gen. 4:14 and 9:5,6. The positive side can be seen in Ruth 3:13. It is also mentioned in Lev. 25:25; Num. 5:8 and Jer. 32:7.
20:4 "he shall stand at the entrance of the gate of the city and state his case in the hearing of the elders of that city" Because of Jos. 20:4, these cities of refuge were not entirely inhabited by Levites or else there would have been no elders. Hebron, mentioned in Jos. 20:11, was a Levitical city and was also given to Caleb (cf. Jos. 14:13-15). The city gate was the place where the elders sat and administered justice. The elders of the city initially tried the man to see if he was worthy of being protected. From Jos. 20:6 he also had to go to trial before the entire congregation (cf. Num. 35:12).
20:5 "he struck his neighbor without premeditation and did not hate him beforehand" The concept of "neighbor" in the OT refers primarily to one's covenant partner. The OT talks a lot about one's responsibility in this area.
1. positively
a. love your neighbor - Lev. 19:18 (Jesus' second most important command, Matt. 19:19; Mark 12:31; Luke 10:27)
b. Jesus adds, "as yourself" - Matt. 22:39-40; Rom. 13:9
2. negatively (Ten Commandments)
a. do not slander
b. do not give false witness
c. do not covet his property
d. do not steal from him
e. do not take his life
f. do not cheat financially - Deut. 15:2; 24:10
g. do not forsake a friend - Pro. 27;10
h. do not hate - Lev. 19:17
20:6 "until the death of the one who was High Priest in those days" Even though the man was protected there still was a price to be paid for his actions: he was separated from his own tribal allocation and home (but not his immediate family) until the death of the High Priest (cf. Num. 35:25). Part of the penalty was also the fact that the person had to live with the Levites and, therefore, would be trained in the way of the Law for these many years.
NASB (UPDATED TEXT): JOSHUA 20:7-9
7So they set apart Kedesh in Galilee in the hill country of Naphtali and Shechem in the hill country of Ephraim, and Kiriath-arba (that is, Hebron) in the hill country of Judah. 8Beyond the Jordan east of Jericho, they designated Bezer in the wilderness on the plain from the tribe of Reuben, and Ramoth in Gilead from the tribe of Gad, and Golan in Bashan from the tribe of Manasseh. 9These were the appointed cities for all the sons of Israel and for the stranger who sojourns among them, that whoever kills any person unintentionally may flee there, and not die by the hand of the avenger of blood until he stands before the congregation.
20:7 "set apart Kedesh in Galilee" This is a play on the Hebrew word "holy," which means "set apart" (BDB 872, KB 1073, Hiphil imperfect). It is the root of the name "Kedesh" (BDB 873). The word "holy" means "to be set apart by God for a specific purpose" (e.g., Jer. 1:5).
▣ "Kedesh . . . Shechem . . .Hebron" These were centrally located cities. We learn from Deut. 19:3 that the roads were made straight so the people could flee to these cities easily.
20:8 "Bezer . . .Ramoth . . . Golan" These were the cities which Moses appointed on the eastern side of the Jordan.
20:9
NASB"the appointed cities"
NRSV"the cities designated"
TEV"the cities of refuge chosen"
NJB"the towns designated"
This term (BDB 558) is found only here in the OT and means "designated" or "appointed." These cities were the fulfillment of divine revelatory mercy and were revealed to both Moses and Joshua.
▣ "for the stranger who sojourns among them" This shows that God was concerned with more than just the people of Israel (cf. Lev. 19:33-35; Deut. 10:18-19, see Special Topic at Jos. 1:7). Also notice that the same unintentionality is the criteria.
▣ "until he stands before the congregation" This refers to an appearance before a called judicial council (BDB 763), not a religious festival.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the difference between a Levitical city and a city of refuge?
2. What is the purpose of a city of refuge?
3. Who is the go'el or "avenger of blood"?
4. Does accidental killing have consequences?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Cities of the Levites | Cities of the Levites | The Levitical Cities | The Cities of the Levites | The Levitical Cities |
21:1-4 | 21:1-8 | 21:1-3 | 21:1-3 | 21:1-3 |
21:4 | 21:4-5 | 21:4-7 | ||
21:5 | 21:5 | |||
21:6 | 21:6 | 21:6 | ||
21:7 | 21:7 | 21:7 | ||
21:8 | 21:8 | 21:8 | 21:8 | |
The Portion of the Kohathites | ||||
21:9-19 | 21:9-19 | 21:9-12 | 21:9-12 | 21:9-19 |
21:13-19 | 21:13-19 | |||
21:20-26 | 21:20-26 | 21:20-26 | 21:20-26 | 21:20-25 |
21:26 | ||||
The Portion of the Sons of Gershon | ||||
21:27-33 | 21:27-33 | 21:27-33 | 21:27-33 | 21:27-32 |
21:28 | ||||
The Portion of the Sons of Merari | ||||
21:34-40 | 21:34-42 | 21:34-40 | 21:34-40 | 21:34-39 |
21:40 | ||||
21:41-42 | 21:41-42 | 21:41-42 | 21:41-42 | |
Not One Promise Failed | The Promise Fulfilled | Another Summary | Israel Takes Possession of the Land | End of the Distribution |
21:43-45 | 21:43-45 | 21:43-45 | 21:43-45 | 21:43-45 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
The timing and method of the composition of Joshua is unclear. Many of the accounts go back to Joshua's time. However, some of the events could not have occurred until later. This is especially true of some of the forty-eight Levitical cities. Merrill F. Unger, Archaeology and the Old Testament, p. 210, lists several cities not under Israelite control until the United Monarchy.
1. Gezer
2. Ibleam
3. Taanach, Jos. 21:25
4. Rehob in Asher, Jos. 21:31
5. Jokneam, Jos. 21:34
6. Nahalal, Jos. 21:35
7. Elteke, Jos. 21:23
8. Gibbethon, Jos. 21:23
9. Anathoth
10. Alemoth (pp. 201-211)
It is also possible that the six cities of refuge were not fully functional until David's day (p. 210).
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 21:1-4
1Then the heads of households of the Levites approached Eleazar the priest, and Joshua the son of Nun, and the heads of households of the tribes of the sons of Israel. 2They spoke to them at Shiloh in the land of Canaan, saying, "The Lord commanded through Moses to give us cities to live in, with their pasture lands for our cattle." 3So the sons of Israel gave the Levites from their inheritance these cities with their pasture lands, according to the command of the Lord. 4Then the lot came out for the families of the Kohathites. And the sons of Aaron the priest, who were of the Levites, received thirteen cities by lot from the tribe of Judah and from the tribe of the Simeonites and from the tribe of Benjamin.
21:1 "the heads of households of the Levites" There are going to be forty-eight Levitical cities (cf. Jos. 21:41 and Num. 35:1-8). There are three major households (sons) of the tribe of Levi (cf. Gen. 46:11; Exod. 6:16). The first is the Kohathites, found in Jos. 21:10-19 and 20-26. The second major group is the Gershonites, found in Jos. 21:27-33, the third group is the Merarites, found in Jos. 21:34-40.
When discussing "Levites" in the historical literature of early Israel, there is no distinction made between "Levites" and "priests"; both are allowed to serve YHWH and eat from His offerings (cf. Deuteronomy 18). As the years passed, there developed a specialized recognition of the family of Aaron as denoting priests (which was for life and passed on through families).
▣ "Joshua the son of Nun" The Hebrew word for "son" is fluid. The Hebrew ben (BDB 119-122) can mean
1. son begotten by a father
2. children (even cousins, e.g., Num. 36:11)
3. grandson (e.g., Gen. 31:28,55)
4. member of a professional guild
5. ancestor/descendant (genealogies)
6. member of a tribe/nation (e.g., "sons of Israel")
7. common people (sons of the land)
8. member of a religion (son of [name of a god]). The Hebrew king, Psalm 2; 2 Sam. 7:14
9. angels (cf. Gen. 6:2,4; Job 2:1)
10. an idiom of characterization (e.g., "sons of Belial," "sons of the wise," "sons of valor")
In this chapter the term is used several times:
1. of an individual - Joshua, the son of Num, Jos. 21:1
2. of a tribal/national group - sons of Israel, Jos. 21:1,3,8,41
3. of a professional guild (i.e., priests/Levites)
a. sons of Aaron, Jos. 21:4,10,13,19
b. sons of Levi, Jos. 21:10 (cf. Jos. 21:27)
4. of members of individual tribes
a. sons of Judah, Jos. 21:9
b. sons of Simeon, Jos. 21:9
5. of members of family groups
a. sons of Kohath, Jos. 21:5,20.26
b. sons of Gershon, Jos. 21:6,27
c. sons of Merari, Jos. 21:34
This kind of fluidity makes it impossible to add up the dates of ancestors and come up with a date for creation (i.e., Usshur's 4004 b.c.). Often, only the significant dates (either of evil or good or some remembered action) are listed. Several generations are often omitted (e.g., the genealogies of Jesus).
21:2 "Shiloh" We learn from Jos. 18:1 that Joshua had moved the camp and the tabernacle to Shiloh.
21:3
NASB"these cities with their pasture lands"
NKJV"these cities and their common-land"
NRSV"the following cities and pasture lands"
TEV"certain cities and pasture lands"
NJB"towns with their pasture lands"
We learn from Num. 35:4 that around the walls of the Levitical cities each Levitical family was given land extending a thousand cubits (for "cubit," see Special Topic at Jos. 3:4). This was apparently to be used for growing crops or to keep a few animals in order to supplement their food supply which was provided by one of the three tithes of the people.
It is not certain how to translate "pasture lands" (BDB 177). It could simply denote common land or open space (i.e. NKJV). Context seems to denote a special usage for priests/Levites, possibly
1. a place to bury the dead
2. a place to grow a garden
3. a place to raise animals for domestic use
4. a place of separation symbolizing a holy place (i.e., Levitical city/city of refuge)
See note by James Barr in NIDOTTE, vol. 3, p. 1140
21:4 "the lot came out for the families of the Kohathites" The "lot" is not understood exactly. Some believe that it refers to the Urim and Thummim (see note at Jos. 19:51) in the breastplate of the High Priest, while others believe it refers to black or white stones which were cast like dice or drawn from a pouch.
NASB (UPDATED TEXT): JOSHUA 21:5
5The rest of the sons of Kohath received ten cities by lot from the families of the tribe of Ephraim and from the tribe of Dan and from the half-tribe of Manasseh.
NASB (UPDATED TEXT): JOSHUA 21:6
6The sons of Gershon received thirteen cities by lot from the families of the tribe of Issachar and from the tribe of Asher and from the tribe of Naphtali and from the half-tribe of Manasseh in Bashan.
NASB (UPDATED TEXT): JOSHUA 21:7
7 The sons of Merari according to their families received twelve cities from the tribe of Reuben and from the tribe of Gad and from the tribe of Zebulun.
NASB (UPDATED TEXT): JOSHUA 21:8
8Now the sons of Israel gave by lot to the Levites these cities with their pasture lands, as the Lord had commanded through Moses.
21:8 This is an example of the repetitive style of Hebrew historical narrative.
NASB (UPDATED TEXT): JOSHUA 21:9-12
9They gave these cities which are here mentioned by name from the tribe of the sons of Judah and from the tribe of the sons of Simeon; 10and they were for the sons of Aaron, one of the families of the Kohathites, of the sons of Levi, for the lot was theirs first. 11Thus they gave them Kiriath-arba, Arba being the father of Anak (that is, Hebron), in the hill country of Judah, with its surrounding pasture lands. 12But the fields of the city and its villages they gave to Caleb the son of Jephunneh as his possession.
21:10 "the sons of Aaron" This is the special family from the tribe of Levi from which the High Priest and Priests would come (cf. Exod. 28:1).
NASB (UPDATED TEXT): JOSHUA 21:13-19
13So to the sons of Aaron the priest they gave Hebron, the city of refuge for the manslayer, with its pasture lands, and Libnah with its pasture lands, 14and Jattir with its pasture lands and Eshtemoa with its pasture lands, 15and Holon with its pasture lands and Debir with its pasture lands, 16and Ain with its pasture lands and Juttah with its pasture lands and Beth-shemesh with its pasture lands; nine cities from these two tribes. 17From the tribe of Benjamin, Gibeon with its pasture lands, Geba with its pasture lands, 18Anathoth with its pasture lands and Almon with its pasture lands; four cities. 19All the cities of the sons of Aaron, the priests, were thirteen cities with their pasture lands.
NASB (UPDATED TEXT): JOSHUA 21:20-26
20Then the cities from the tribe of Ephraim were allotted to the families of the sons of Kohath, the Levites, even to the rest of the sons of Kohath. 21They gave them Shechem, the city of refuge for the manslayer, with its pasture lands, in the hill country of Ephraim, and Gezer with its pasture lands, 22and Kibzaim with its pasture lands and Beth-horon with its pasture lands; four cities. 23From the tribe of Dan, Elteke with its pasture lands, Gibbethon with its pasture lands, 24Aijalon with its pasture lands, Gath-rimmon with its pasture lands; four cities. 25From the half-tribe of Manasseh, they allotted Taanach with its pasture lands and Gath-rimmon with its pasture lands; two cities. 26All the cities with their pasture lands for the families of the rest of the sons of Kohath were ten.
21:20 "the Kohaths" This is a group which numbered 8,600 at Sinai (cf. Num. 3:28). During the movement of the tabernacle they were to move the ark and its furniture with the altars and the vessels of the tabernacle. We learn from Num. 16 that some of this group, along with part of the tribe of Reuben, rebelled against Moses and Aaron and were destroyed.
21:23 "the tribe of Dan" This refers to the southern allotment of Dan in the coastal southwest part of Canaan. It is obvious from looking at a map that Dan had a difficult time possessing its land because of the Philistines, therefore, part of the tribe had moved north (cf. Jos. 19:47; Judges 18).
NASB (UPDATED TEXT): JOSHUA 21:27-33
27To the sons of Gershon, one of the families of the Levites, from the half-tribe of Manasseh, they gave Golan in Bashan, the city of refuge for the manslayer, with its pasture lands, and Be-eshterah with its pasture lands; two cities. 28From the tribe of Issachar, they gave Kishion with its pasture lands, Daberath with its pasture lands, 29Jarmuth with its pasture lands, En-gannim with its pasture lands; four cities. 30From the tribe of Asher, they gave Mishal with its pasture lands, Abdon with its pasture lands, 31Helkath with its pasture lands and Rehob with its pasture lands; four cities. 32From the tribe of Naphtali, they gave Kedesh in Galilee, the city of refuge for the manslayer, with its pasture lands and Hammoth-dor with its pasture lands and Kartan with its pasture lands; three cities. 33All the cities of the Gershonites according to their families were thirteen cities with their pasture lands.
21:27 "Gershon" They numbered 7,500 at Sinai (cf. Num. 3:34). When the tabernacle was moved, they were in charge of the covering, the curtains, and the boards (cf. Num. 3:25-26).
NASB (UPDATED TEXT): JOSHUA 21:34-40
34To the families of the sons of Merari, the rest of the Levites, they gave from the tribe of Zebulun, Jokneam with its pasture lands and Kartah with its pasture lands. 35Dimnah with its pasture lands, Nahalal with its pasture lands; four cities. 36From the tribe of Reuben, they gave Bezer with its pasture lands and Jahaz with its pasture lands, 37Kedemoth with its pasture lands and Mephaath with its pasture lands; four cities. 38From the tribe of Gad, they gave Ramoth in Gilead, the city of refuge for the manslayer, with its pasture lands and Mahanaim with its pasture lands, 39Heshbon with its pasture lands, Jazer with its pasture lands; four cities in all. 40All these were the cities of the sons of Merari according to their families, the rest of the families of the Levites; and their lot was twelve cities.
21:34 "Merari" They numbered 6, 200 at Sinai (cf. Num. 3:34). When the tabernacle was moved they were in charge of the boards, the bars, the pillars, the sockets and the pins (cf. Num. 3:27).
NASB (UPDATED TEXT): JOSHUA 21:41-42
41All the cities of the Levites in the midst of the possession of the sons of Israel were forty-eight cities with their pasture lands. 42These cities each had its surrounding pasture lands; thus it was with all these cities.
NASB (UPDATED TEXT): JOSHUA 21:43-45
43So the Lord gave Israel all the land which He had sworn to give to their fathers, and they possessed it and lived in it. 44And the Lord gave them rest on every side, according to all that He had sworn to their fathers, and no one of all their enemies stood before them; the Lord gave all their enemies into their hand. 45Not one of the good promises which the Lord had made to the house of Israel failed; all came to pass.
21:43-45 This is another summary paragraph about the conquest of Canaan. In a sense, the following chapters (22-24) are an appendix.
21:43 "which He had sworn to their fathers" This again is an allusion to the Abrahamic covenant of Gen. 12 which was later reaffirmed to Isaac, Jacob, and the people of Israel through Moses.
21:44 Not only did YHWH give the land to the Patriarchs and their descendants (cf. Jos. 21:43; Gen. 12:7; 15:18-19; 17:7-8; 26:1-5; 28:10-15; 35:12), but He also gave them the military victories to conquer it (e.g., Deut. 7:24; 11:25; Jos. 1:5; 10:8; 23:9; Jdgs. 3:28; 11:21). The conquest was an act of YHWH, using natural, supernatural, and military means.
21:45 "not one of the good promises which the Lord had made to the house of Israel failed; all came to pass" This is our great hope: when God speaks, we can depend upon His word (cf. Jos. 23:14; 1 Kgs. 8:56; and note Isa. 55:11). Yet covenant disobedience can negate the blessings of the promises of God! There is an inseparable bond between a faithful God and a faithful people. Covenant has privileges and responsibilities. Israel's inability to perform the covenant will require a "new covenant" (cf. Jer. 31:31-34; Ezek. 36:22-38; Galatians 3; and the book of Hebrews).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. List the families of the Levites.
2. What is the difference between a priest and a Levite?
3. Why were the Levites spread out among the tribes?
4. Why is verse 45 so important?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Tribes Beyond the Jordan Return | Eastern Tribes Return to Their Land | The Trans-Jordan Tribes | Joshua Sends the Eastern Tribes Home | The Trans-Jordan Tribes Are Sent Home |
22:1-9 | 22:1-9 | 22:1-6 | 22:1-8a | 22:1-5 |
22:6 | ||||
22:7-9 | 22:7-8 | |||
22:8b | ||||
22:9-10 | ||||
They Built an Altar Which Offends | An Altar by the Jordan | The Altar by the Jordan | An Altar is Built Beside the Jordan | |
22:10-12 | 22:10-12 | 22:10-12 | 22:10-12 | |
22:11 | ||||
22:12 | ||||
Reproaches Addressed to the Eastern Tribes | ||||
22:13-20 | 22:13-20 | 22:13-20 | 22:13-20 | 22:13-15 |
22:16 | ||||
22:17-18 | ||||
22:19-20 | ||||
Justifying the Altar | The Trans-Jordan Tribes Justify Their Actions | |||
22:21-25 | 22:21-29 | 22:21-29 | 22:21-29 | 22:21 |
22:22-25 | ||||
22:26-29 | 22:26-29 | |||
Peace Restored | ||||
22:30-34 | 22:30-34 | 22:30-31 | 22:30-31 | 22:30-31 |
22:32-34 | 22:32-33 | 22:32-34 | ||
22:34 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Joshua 22:1-8 is Joshua's farewell address to the trans-Jordan tribes.
B. Joshua 22:9-34 is the account of a serious misunderstanding between these eastern tribes and their brothers on the western bank in the Promised Land. It shows that problems and misconceptions can be solved in non-violent ways. Israel had seemingly misunderstood the motive behind the altar and the eastern tribes failed to clearly communicate its purpose. Honest dialog can bring peace!
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 22:1-6
1Then Joshua summoned the Reubenites and the Gadites and the half-tribe of Manasseh, 2and said to them, "You have kept all that Moses the servant of the Lord commanded you, and have listened to my voice in all that I commanded you. 3You have not forsaken your brothers these many days to this day, but have kept the charge of the commandment of the Lord your God. 4And now the Lord your God has given rest to your brothers, as He spoke to them; therefore turn now and go to your tents, to the land of your possession, which Moses the servant of the Lord gave you beyond the Jordan. 5Only be very careful to observe the commandment and the law which Moses the servant of the Lord commanded you, to love the Lord your God and walk in all His ways and keep His commandments and hold fast to Him and serve Him with all your heart and with all your soul." 6So Joshua blessed them and sent them away, and they went to their tents.
22:1 "and Joshua summoned" Based on Jos. 22:3, some commentators have wondered about how long these three tribes stayed and helped their brothers. It is possible that they were home and Joshua summoned them, but it is more likely that Jos. 22:3 states they had stayed the whole time, possibly even as long as fourteen years.
▣ "Reuben" This is the oldest son of Jacob, who was rejected as family leader because he lay with one of Jacob's concubines (cf. Gen. 35:22; 49:4).
22:2 "You have kept all that Moses the servant of the Lord commanded you, and have listened to my voice in all that I have commanded you" Joshua addresses the eastern tribes and affirms them for (1) obeying Moses (cf. Num. 32:28-32; Deut. 3:18-20) and (2) listening to him (cf. Jos. 1:12-18). It is significant that in Jos. 22:3 they are told that they kept the charge of the commandment of the Lord, which implies that God's words through Moses and Joshua are God's words (cf. Jos. 22:3).
22:4 "now the Lord your God has given rest to your brothers" This "rest" (BDB 628, Hiphil perfect, cf. Exod. 33:14; Deut. 3:20; Jos. 1:13,15) refers to a time of peace and the absence of internal conflict.
▣ "go to your tents" Since the Israelites took over the homes of the people they conquered, this must be an idiom for "go to your homes."
The verse has two commands from Joshua.
1. "turn," meaning "return" (BDB 815, KB 937, Qal imperative, cf. Jos. 22:8)
2. "go," literally "walk" (BDB 229, KB 246, Qal imperative)
22:5 "only be very careful to observe the commandments" Verse 5 (BDB 1036, KB 1581, Qal imperative, "keep") clearly states that the covenant requirements were still in force and required obedience and faith. This verse is a series of quotes from themes in the book of Deuteronomy. It has three pairs of emphases: (1) observe and love; (2) walk and keep; and (3) hold fast and serve. They are a series of Qal infinitive constructs. This emphasizes not only lifestyle obedience, but also complete loyalty. Some of the places these themes can be seen in Deut. are: 5:32; 6:5; 7:9; 10:12; 11:1,13,22; 19:9; 30:6,16,20. Notice that love for God is expressed through obedience to His covenant.
▣ "hold fast to Him" Notice the emphasis here is not only on rules, which is the focus of the law of Moses, but also on the motive of serving God--because you love Him. This is also the focus of the prophets.
▣ "with all your heart and with all your soul" This is an emphasis on our entire person loving and serving God (Deut. 4:29; 6:4-5; 10:12). This is the essence of a covenant relationship!
22:6 "Joshua blessed them" This seems to be very similar to the blessing of Jacob, Moses, and the patriarchal blessings in general. These were seen almost as an independent power performing good on behalf of the people to whom they were spoken. This reflects the Hebrew concept of the power of the spoken word (cf. Genesis 1; Isa. 55:11; John 1:1).
▣ "and they went to their tents" This has been interpreted in two ways. It is either just a romantic way of referring to the wilderness wandering period and they were really going back to their houses, or they still lived in tents and did not divide their inheritance until all the men of war had returned.
NASB (UPDATED TEXT): JOSHUA 22:7-9
7 Now to the one half-tribe of Manasseh Moses had given a possession in Bashan, but to the other half Joshua gave a possession among their brothers westward beyond the Jordan. So when Joshua sent them away to their tents, he blessed them, 8and said to them, "Return to your tents with great riches and with very much livestock, with silver, gold, bronze, iron, and with very many clothes; divide the spoil of your enemies with your brothers." 9The sons of Reuben and the sons of Gad and the half-tribe of Manasseh returned home and departed from the sons of Israel at Shiloh which is in the land of Canaan, to go to the land of Gilead, to the land of their possession which they had possessed, according to the command of the Lord through Moses.
22:7 "but to the other half Joshua gave a possession among their brothers westward beyond Jordan" See Jos. 17:1-13.
22:8 This shows three of the four ancient sources of wealth: (1) livestock; (2) weights of precious metals; and (3) clothing. The one source that is not specifically mentioned here is foodstuffs, but it is implied in the term "wealth" (BDB 647). The eastern tribes received part of the spoils of the defeated cities in Canaan.
▣ "divide the spoil of your enemies with your brothers" We know that not all of the men of war crossed the Jordan with the rest of the tribes. Possibly during these months or years the men of war exchanged positions; that is, those who were home would go to war and those at war would go home. So the final division of the spoils ("divide," BDB 323, KB 322, Qal imperative) of the Canaanites was not done until all the men of war returned home.
22:9 "the sons of Israel at Shiloh" Gilgal was the first special site in the Promised Land, but later the tabernacle was moved to Shiloh.
NASB (UPDATED TEXT): JOSHUA 22:10-12
10 When they came to the region of the Jordan which is in the land of Canaan, the sons of Reuben and the sons of Gad and the half-tribe of Manasseh built an altar there by the Jordan, a large altar in appearance. 11And the sons of Israel heard it said, "Behold, the sons of Reuben and the sons of Gad and the half-tribe of Manasseh have built an altar at the frontier of the land of Canaan, in the region of the Jordan, on the side belonging to the sons of Israel." 12When the sons of Israel heard of it, the whole congregation of the sons of Israel gathered themselves at Shiloh to go up against them in war.
22:10 "the region of the Jordan" The term translated "region" (BDB 165, cf. Jos. 13:2) could refer to Galilee, Gilgal (LXX), or the city of Geliloth.
▣ "built an altar there by the Jordan, a large altar in appearance" We learn from Jos. 22:28-29 that it was a large replica of (1) the altar of sacrifice which was in the tabernacle or (2) the altar on Mt. Ebal (cf. Jos. 8:30-35). Apparently it was not for the purpose of sacrifice, but for a memorial like so many others (stone heaps) in Joshua.
22:12 "to go up against them in war" There was such an over-reaction! How could these brothers so quickly be willing to kill each other over something like this? There are several theories:
1. it was strictly for religious purposes; it was a violation of Deut. 12:5-11, which says there was only one site where the Israelites could sacrifice and that was to be connected with the Tabernacle (cf. Jos. 22:16)
2. it was somehow related to a territorial jealously because of v.11
3. it was related to a sense of corporate guilt (cf. Jos. 22:17-20); if the trans-Jordanian tribes had somehow offended God or become idolatrous, all of Israel would have suffered for their sin
4. the other tribes were afraid that Reuben, Gad, and Manasseh had become involved in the idolatrous practices of the Canaanites (cf. Jos. 22:19)
NASB (UPDATED TEXT): JOSHUA 22:13-20
13Then the sons of Israel sent to the sons of Reuben and to the sons of Gad and to the half-tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest, 14and with him ten chiefs, one chief for each father's household from each of the tribes of Israel; and each one of them was the head of his father's household among the thousands of Israel. 15They came to the sons of Reuben and to the sons of Gad and to the half-tribe of Manasseh, to the land of Gilead, and they spoke with them saying, 16 "Thus says the whole congregation of the Lord, 'What is this unfaithful act which you have committed against the God of Israel, turning away from following the Lord this day, by building yourselves an altar, to rebel against the Lord this day? 17Is not the iniquity of Peor enough for us, from which we have not cleansed ourselves to this day, although a plague came on the congregation of the Lord, 18that you must turn away this day from following the Lord? If you rebel against the Lord today, He will be angry with the whole congregation of Israel tomorrow. 19If, however, the land of your possession is unclean, then cross into the land of the possession of the Lord, where the Lord's tabernacle stands, and take possession among us. Only do not rebel against the Lord, or rebel against us by building an altar for yourselves, besides the altar of the Lord our God. 20Did not Achan the son of Zerah act unfaithfully in the things under the ban, and wrath fall on all the congregation of Israel? And that man did not perish alone in his iniquity.'"
22:13 "Phinehas the son of Eleazar the priest" The person in charge of the delegation which was to visit the eastern tribes was none other than the son of the High Priest. This was a very distinguished delegation. We hear about Phinehas earlier in Num. 25:7,11 and 31:6, where his zeal for the Lord is clearly seen. Later, this same priest will deal with another problem of impurity in Jdgs. 20:28.
22:14 "chiefs" One of the major leaders (BDB 672, cf. Jos. 22:30,32; 9:15,18,19,21; 17:4; Exod. 16:22) of each tribe accompanied Phinehas. This was a very illustrious group which was sent to the eastern tribes.
▣ "head of his father's household among the thousands of Israel" One reason why we are not sure about the number of people who came out of Egypt is because the Hebrew word for "thousands" can be used literally, or it can mean a family unit (cf. Jdgs. 6:15; 1 Sam. 23:23; Zech. 9:7), or military unit (cf. Exod. 18:21,25; Deut. 1:15). See Special Topic at Jos. 3:17.
22:16 The eastern tribes' actions are described in three ways.
1. "an unfaithful act," BDB 591, KB 612, Qal perfect. This term is often used in connection with an act specifically toward YHWH, cf. Jos. 2:20; 7:1; 22:16,20,31; Lev. 6:2; 26:40; Num. 5:6,12,27. This term can have a sexual connotation.
2. "turning away from following the Lord," BDB 996, KB 1427, Qal infinitive construct, which implies they had purposefully violated the Mosaic covenant (i.e., by building an altar to rebel against the Lord). There is a play on the verb in this chapter.
a. "return to your tents," Jos. 22:8,9
b. "turn away," Jos. 22:16,18,23,29,32
3. "to rebel against the Lord," BDB 597, KB 632, Qal infinitive construct, cf. Jos. 22:18, 19(twice), 29; Num. 14:9
22:17 "Is not the iniquity of Peor enough for us" This is a reference to the Israelites worshiping the Canaanite fertility gods. This occurred on the plains of Moab and is recorded in Num. 25:1-13. It was apparently instigated by Baalam's advice to Balak, which is also recorded in Num. 22-24. Israel was severely punished for this by God and the implication here is that they still carried the scars of that punishment.
22:18 "that He will be angry with the whole congregation of Israel tomorrow" Notice the sense of corporeality is not only seen in the closing verse of chapter 17, but is reaffirmed in the account of Achan's sin (cf. Joshua 7), mentioned in Jos. 22:20. It seems that this delegation mentioned one account of sin which had occurred on the eastern side of the Jordan, i.e., the Baal of Peor, and another account which happened on the western side of the Jordan, i.e., Achan and the defeat at Ai (cf. Joshua 7). When one person (or a few) sins, all are negatively affected!
22:19 "If, however, the land of your possession is unclean" There are two ways to understand this phrase:
1. the eastern lands were considered outside the Promised Land
2. the sin of Peor permanently polluted the whole area.
▣ Phinehas and the delegation confronted the eastern tribes to take decisive action.
1. "cross into the land," BDB 716, KB 778, Qal imperative
2. "take possession among us," BDB 28, KB 31, Niphal imperative
3. "only do not rebel against the Lord," BDB 597, KB 632, Qal imperfect used in a jussive sense
4. "or rebel against us," same verb as above
The rebellion is characterized as "building (BDB 124, KB 139, Qal infinitive construct) the altar." There was to be only one Hebrew altar of sacrifice, which was to be located at the tabernacle (cf. Deut. 12:11).
NASB (UPDATED TEXT): JOSHUA 22:21-25
21Then the sons of Reuben and the sons of Gad and the half-tribe of Manasseh answered and spoke to the heads of the families of Israel. 22 "The Mighty One, God, the Lord, the Mighty One, God, the Lord! He knows, and may Israel itself know. If it was in rebellion, or if in an unfaithful act against the Lord do not save us this day! 23If we have built us an altar to turn away from following the Lord, or if to offer a burnt offering or grain offering on it, or if to offer sacrifices of peace offerings on it, may the Lord Himself require it. 24But truly we have done this out of concern, for a reason, saying, 'In time to come your sons may say to our sons, "What have you to do with the Lord, the God of Israel? 25For the Lord has made the Jordan a border between us and you, you sons of Reuben and sons of Gad; you have no portion in the Lord." So your sons may make our sons stop fearing the Lord.
22:22 "the Mighty One, God, the Lord, the Mighty One, God, the Lord!" Here we have three of the most common names for God in the Old Testament: (1) "El," which is the general name for God and seems to mean "the strong One"; (2) "Elohim," which is the plural form of "El" and is translated "God" in Genesis 1; it can refer to angels (cf. Ps. 8:5) or judges of Israel (cf. Ps. 82:6); and (3) the term "Lord," which seems to refer to the covenant name for God given in Exod. 3:14, "YHWH." The fact that these three names (cf. Ps. 50:1) are repeated twice possibly refers to the Hebrew concept that when something is stated three times it becomes a superlative. This may be a way of saying "the highest and only God" (cf. Ps. 50:1). This repetition of God's name is meant to show the solemnity of their oath. See Special Topic: The Names for Deity at Jos. 1:1.
Deity is not only characterized by titles, but by His actions.
1. "He knows," BDB 393, KB 390, Qal participle
2. "may Israel itself know," BDB 393, KB 390, Qal imperfect used in a jussive sense
3. "save" (negated conditional sentence), BDB 446, KB 448, Hiphil imperfect used in a jussive sense. The implication here is "save" us from the attack of the rest of the Israeli army.
22:23 The eastern tribes answer in a series of conditional sentences.
1. "If we have built us an altar to turn away from following the Lord"
a. "build," BDB 124, KB 139, Qal infinitive construct
b. "to turn," BDB 996, KB 1427, Qal infinitive construct
2. "If to offer a burnt offering or grain offering on it," "to offer," BDB 748, KB 828, Hiphil infinitive construct
3. "If to offer sacrifices of peace offerings on it," "to offer," BDB 793, KB 889, Qal infinitive construct
4. "Then may the Lord Himself require it," BDB 134, KB 152, Piel imperfect used in a jussive sense, cf. 1 Sam. 20:16; 2 Sam. 4:11. The NIDOTTE, vol. 1, p. 723, asserts that this usage of the verb means "investigate" in a legal sense.
22:24 "but truly we have done this out of concern, for a reason" This explanation, phrased in such strong terms, is meant to show the visiting delegation that they have totally misunderstood the reason for the altar. The altar was not meant for sacrifice, but to remind the tribes of the western bank that the three eastern tribes were also their brothers and that they should not be cut off from each other.
22:25 We see again the emphasis on training sons in religious ways, which is a recurrent theme of Deuteronomy (cf. Jos. 4:9; 6:20-25; 11:19; and 32:46).
NASB (UPDATED TEXT): JOSHUA 22:26-29
26"Therefore we said, 'Let us build an altar, not for burnt offering or for sacrifice; 27rather it shall be a witness between us and you and between our generations after us, that we are to perform the service of the Lord before Him with our burnt offerings, and with our sacrifices and with our peace offerings, so that your sons will not say to our sons in time to come, You have no portion in the Lord."' 28"Therefore we said, 'It shall also come about if they say this to us or to our generations in time to come, then we shall say, "See the copy of the altar of the Lord which our fathers made, not for burnt offering or for sacrifice; rather it is a witness between us and you."' 29 Far be it from us that we should rebel against the Lord and turn away from following the Lord this day, by building an altar for burnt offering, for grain offering or for sacrifice, besides the altar of the Lord our God which is before His tabernacle."
22:26 "Let us build an altar" This phrase has two verbals.
1. "do" or "make," BDB 793, KB 889, Qal imperfect, but used in a cohortative sense
2. "build," BDB 124, KB 139, Qal infinitive construct
Verses 26-28 are what the eastern tribes were saying to themselves.
22:28 "the copy of the altar of the Lord" For a detailed description of the bronze sacrificial altar see Exod. 20:24-26.
22:29 "Far be if from us" This is an emphatic exclamation (cf. Jos. 24:16; Gen. 44:7; 1 Sam. 2:30; 14:45; 20:2,9; 22:15).
NASB (UPDATED TEXT): JOSHUA 22:30-31
30So when Phinehas the priest and the leaders of the congregation, even the heads of the families of Israel who were with him, heard the words which the sons of Reuben and the sons of Gad and the sons of Manasseh spoke, it pleased them. 31And Phinehas the son of Eleazar the priest said to the sons of Reuben and to the sons of Gad and to the sons of Manasseh, "Today we know that the Lord is in our midst, because you have not committed this unfaithful act against the Lord; now you have delivered the sons of Israel from the hand of the Lord."
22:30 "it pleased them" This verb (BDB 405, KB 408, Qal imperfect) is used in this sense several times (cf. Jos. 22:33; Lev. 10:19,20; Deut. 1:23; 1 Sam. 18:5; 24:4; 2 Sam. 3:36; 18:4; 1 Kgs. 3:10).
22:31 "Today we know that the Lord is in our midst, because you have not committed this unfaithful act against the Lord" Notice that the presence of God was related to the sin or lack of sin on the part of the believing community. In the Old Testament the holiness of God requires holiness in His people.
▣ "you have delivered the sons of Israel from the hand of the Lord" This verb (BDB 664, KB 717) in the Hiphil means "rescue," "save," or "snatch away" (cf. Jos. 2:13; 9:26; Jdgs. 9:17; 1 Sam. 14:48).
If these tribes would have acted unfaithfully, then YHWH's judgment would have fallen on all Israel (cf. Jos. 22:17,20). Since the eastern tribes had not rebelled, then all of Israel was "delivered"!
NASB (UPDATED TEXT): JOSHUA 22:32-34
32Then Phinehas the son of Eleazar the priest and the leaders returned from the sons of Reuben and from the sons of Gad, from the land of Gilead to the land of Canaan, to the sons of Israel, and brought back word to them. 33The word pleased the sons of Israel, and the sons of Israel blessed God; and they did not speak of going up against them in war to destroy the land in which the sons of Reuben and the sons of Gad were living. 34The sons of Reuben and the sons of Gad called the altar Witness; "For," they said, "it is a witness between us that the Lord is God."
22: 34 "called the altar Witness" In the New American Standard Bible, the term "witness" is in italics, which means that it is not in the ancient Masoretic or Hebrew text. This term does not appear in the Septuagint, the Greek translation of the Old Testament, or the Vulgate, the Latin translation of the Old Testament. It is simply supplied for an English reader to understand what the altar was called (following the Syriac translation). It really refers to the term mentioned in Jos. 22:27.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How was it decided which tribes would inherit land on the eastern side of the Jordan?
2. What is the significance of verse 5?
3. What is the significance of Joshua's blessing?
4. What happened at Peor? What happened on account of Achan?
5. What is the significance of verse 22?
6. Why did the eastern tribes build an altar on their side of the Jordan?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NKB |
Joshua's Farewell Address | Joshua's Farewell Address | Joshua's Farewell Admonitions | Joshua's Farewell Address | Joshua Sums Up His Work |
23:1-13 | 23:1-13 | 23:1-13 | 23:1-13 | 23:1-5 |
Rules of Conduct When Living Among Foreigners | ||||
23:6-11 | ||||
23:12-13 | ||||
23:14-16 | 23:14-16 | 23:14-16 | 23:14-16 | 23:14 |
23:15 | ||||
23:16 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 23:1-13
1Now it came about after many days, when the Lord had given rest to Israel from all their enemies on every side, and Joshua was old, advanced in years, 2that Joshua called for all Israel, for their elders and their heads and their judges and their officers, and said to them, "I am old, advanced in years. 3And you have seen all that the Lord your God has done to all these nations because of you, for the Lord your God is He who has been fighting for you. 4See, I have apportioned to you these nations which remain as an inheritance for your tribes, with all the nations which I have cut off, from the Jordan even to the Great Sea toward the setting of the sun. 5The Lord your God, He will thrust them out from before you and drive them from before you; and you will possess their land, just as the Lord your God promised you. 6Be very firm, then, to keep and do all that is written in the book of the law of Moses, so that you may not turn aside from it to the right hand or to the left, 7 so that you will not associate with these nations, these which remain among you, or mention the name of their gods, or make anyone swear by them, or serve them, or bow down to them. 8But you are to cling to the Lord your God, as you have done to this day. 9For the Lord has driven out great and strong nations from before you; and as for you, no man has stood before you to this day. 10One of your men puts to flight a thousand, for the Lord your God is He who fights for you, just as He promised you. 11So take diligent heed to yourselves to love the Lord your God. 12For if you ever go back and cling to the rest of these nations, these which remain among you, and intermarry with them, so that you associate with them and they with you, 13 know with certainty that the Lord your God will not continue to drive these nations out from before you; but they will be a snare and a trap to you, and a whip on your sides and thorns in your eyes, until you perish from off this good land which the Lord your God has given you."
23:1 "after many days" Although it seems the conquest of Canaan happened very rapidly, in reality it took a long time. The Canaanites were not easily or totally defeated (cf. Judges 1). The delay in the last seven tribes' land allotment is one evidence of the protracted timeframe.
▣ "when the Lord had given rest to Israel from all their enemies" This is an idiomatic statement. It is a recurrent theme (cf. Deut. 12:10; 25:19; 2 Sam. 7:1,11; 2 Chr. 14:7). It probably means there was no current national military campaign in progress (cf. Jos. 21:44). It did not apply to the individual tribes possessing their own allotted territories. The phrase has connotations of
1. no war
2. security from invasion
3. peace
23:2 "Joshua called" Chapter 23 seems to have been a private meeting with the tribal representatives, while chapter 24 is a more public meeting calling for a public decision.
NASB, NKJV,
NRSV, TEV"elders. . .heads. . .judges. . .officers"
NJB"elders. . .leaders. . .judges. . .officials"
JPSOA"elders. . .commanders. . .magistrates"
The exact function of each of these groups is uncertain (cf. Deut. 1:15-16; Jos. 8:33) but there was a distinct division of leadership on a tribal level. See fuller note at Jos. 24:1.
23:3 "the Lord your God" This is a technical phrase for the Covenant relationship. It is used extensively in Deuteronomy and Joshua. See Special Topic: Names for Deity at Jos. 1:1.
▣ "to all these nations . . . which remain" It seems that Joshua defeated the military resistance of the Canaanites, but each tribe had to finish the conquest in its own inheritance (compare 11:23-24; 21:43-45 with 13:1-4; 15:63; 23:5 and Jdgs. 2:21,23).
▣ "He who has been fighting for you" This same truth is repeated in Jos. 23:5, 9, and 10. God as warrior is a common theme of the Pentateuch (e.g., Deut. 1:30; 3:22; 20:4; Exod. 14:14) and Joshua (e.g., 4:13-15; 10:14,42). Notice, however, the previous phrase which emphasized the necessary cooperation of Israel ("because of you").
23:4 "See" This term (BDB 906, KB 1157, Qal imperative) is often used by YHWH in Deuteronomy. It helps the people recognize what He had done (cf. Exod. 31:2; Deut. 1:8,21; 2:24,31; 11:26; 30:15; 32:39). Here it is used by Joshua for the elders to recognize his advanced age and the beginning of a new period in Israel's history in the Promised Land.
23:5 "He will thrust them out from before you" The verb (BDB 213, KB 239, Qal imperfect, cf. Deut. 6:19; 9:4) is singular in form, but with a plural suffix. This seems to imply YHWH's agency through Israel's instrumentality (divine will and human free will).
▣ "just as the Lord your God promised you" This is a recurrent theme.
23:6-8 There is a series of things Israel should do to maintain her relationship with YHWH.
1. "be very firm," Jos. 23:6, BDB 304, KB 302, Qal perfect, cf. Jos. 1:6,7,9,18; 10:25; 23:6; Deut. 31:6,7,23
2. "to keep," Jos. 23:6, BDB 1036, KB 1581, Qal infinitive construct, cf. Deut. 4:6; 29:9
3. "to do all that is written in the book of the law of Moses," Jos. 23:6, BDB 793, KB 889, Qal infinitive construct, cf. Jos. 1:7; Num. 15:39; Deut. 16:12; 30:8
4. "you may not turn aside from it," Jos. 23:6, BDB 693, KB 747, Qal infinitive construct, e.g., using two synonymous verbs, 1:7; Exod. 32:8; Deut. 2:27; 5:32; 9:12; 11:16; 17:17,20; 28:14; 1 Sam. 12:20
5. "you will not associate with these nations," Jos. 23:7, BDB 97, KB 112, Qal infinitive construct
a. "do not mention the name of their gods," cf. Exod. 23:13
b. "do not make anyone swear by them"
c. "do not serve them," cf. Exod. 20:5; 23:33
d. "do not bow down to them," cf. Jdgs. 2:19
6. "you are to cling to the Lord," Jos. 23:8, BDB 179, KB 209, Qal imperfect, cf. Jos. 22:5; Deut. 10:20; 11:22; 13:4; 30:20; 2 Kgs. 18:6. This is the same verb used to describe Adam and Eve's relationship (cf. Gen. 2:24).
23:9 "For the Lord has driven out great and strong nations before you" The verb (BDB 439, KB 441, Hiphil imperfect) is recurrent (e.g., 3:10; 13:6; Num. 33:52,55, used in the sense of "dispossess").
YHWH's ownership of the land is symbolized in His victory over the Canaanites. Yes, Israel goes to battle, but it is the power and presence of YHWH that brings victory over vastly superior foes (cf. Deut. 4:38; 9:1; 11:23).
Israel's lack of military success (i.e., they did not dispossess, cf. Jos. 13:13; 16:10; 17:13; Jdgs. 1:29,30,31, 32,33) was due to their lack of faith in YHWH's promises and their unwillingness to seize the moment! The unbelief of the ten original spies returns!
▣ "no man has stood before you to this day" This is a metaphor for negated effective resistance (cf. Jos. 1:5; 10:8; Deut. 7:24; 11:25).
23:10 "one of your men put to flight a thousand" This is hyperbolic expression of YHWH's victorious presence (cf. Lev. 26:7-8; Deut. 32:30).
23:11 Loving YHWH is expressed by covenant obedience! Love is an action, not just a feeling. Believers must make a decisive and personal choice to obey God! This is a recurrent theme in Deuteronomy (e.g., 6:5; 10:12; 11:13).
23:12 This is a list of the ways of not being faithful to the covenant.
1. "if you ever go back," BDB 996, KB 1427, both the infinitive absolute and Qal IMPERFECT from the same root for emphasis
2. "cling to the rest of these nations," the same verb used positively in Jos. 23:8 (Qal imperfect, here Qal perfect)
3. "intermarry with them," BDB 368, KB 364, Hithpael perfect, cf. Exod. 34:15-16; Deut. 7:3
4. "associate with them and they with you," BDB 97, KB 112, Qal perfect, cf. Jos. 23:7
23:13 "know with certainty" This is an infinitive absolute and a Qal imperfect of the same root (BDB 393, KB 390) for emphasis.
▣ This is a list of the consequences of disobedience to the covenant.
1. "The Lord your God will not continue to drive these nations out"
2. They will be
a. "a snare" (used to catch birds, BDB 809 I, cf. Exod. 23:33; 34:12; Deut. 7:16)
b. "a trap" (a trap set on the ground, BDB 430)
c. "a whip on your sides" (like an animal goad, BDB 1002)
d. "thorns in your eyes" (BDB 841, cf. Num. 33:55; Jdgs. 2:3)
3. "they will perish from this good land," BDB 1, KB 2, Qal infinitive construct, cf. Deut. 4:26; 7:4
NASB (UPDATED TEXT): JOSHUA 23:14-16
14Now behold, today I am going the way of all the earth, and you know in all your hearts and in all your souls that not one word of all the good words which the Lord your God spoke concerning you has failed; all have been fulfilled for you, not one of them has failed. 15It shall come about that just as all the good words which the Lord your God spoke to you have come upon you, so the Lord will bring upon you all the threats, until He has destroyed you from off this good land which the Lord your God has given you. 16When you transgress the covenant of the Lord your God, which He commanded you, and go and serve other gods and bow down to them, then the anger of the Lord will burn against you, and you will perish quickly from off the good land which He has given you.
23:14 "I am going the way of all the earth" This is an idiom or euphemism for death (cf. 1 Kgs. 2:2).
▣ "you know in all your hearts and in all your soul" The VERB (BDB 393, KB 390, Qal PERFECT) reinforced the Israelites' sense of YHWH's special presence and provisions, which have completely fulfilled all of His promises.
The parallel phrases "in all your hearts" and "in all your souls" are synonymous and refer to the entire person. Each Israelite knew for sure, completely, without doubt that YHWH was faithful to His word to them (cf. Jos. 21:45)! They must emulate this same faithfulness (i.e., Jos. 23:6-13). See Special Topic below.
SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)
▣ "not one of them has failed" God's promises are sure and conditional (cf. Jos. 23:15; 21:45; 1 Kgs. 8:56).
23:15 As God's promises of blessing are sure, so are God's warnings of the consequences of covenant disobedience (cf. Deut. 4:23-31). As God destroyed the Canaanites (cf. Gen. 15:12-21), if Israel picks up their habits, He will destroy them (i.e., Assyrian and Babylonian exiles).
23:16 "transgress" The verb "transgress" (BDB 716, KB 778, Qal infinitive construct) means "to pass over." When used of sin, it means "to pass over a known boundary"—in this case, the Mosaic covenant.
▣ "the anger of the Lord will burn against you" This verb (BDB 354, KB 351, Qal perfect) is often used of YHWH's burning anger for covenant violations (cf. Jos. 7:1; Exod. 4:14; 22:24; 32:10; Num. 11:1,10,33; 12:9; 22:22; 32:10,13; Deut. 6:15; 7:4; 11:17; 29:27; 31:17; Jdgs. 2:20; 3:8; 6:39; 2 Sam. 6:7). This is anthropomorphic language. Humans use human vocabulary to describe the actions and feelings of God. There is always only an analogous sense.
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PARAGRAPH DIVISION OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Tribes Gather at Shechem | The Covenant at Shechem | The Covenant at Shechem | Joshua Speaks to the People at Shechem | The Great Assembly at Shechem |
24:1-13 | 24:1-13 | 24:1-13 | 24:1-7a | 24:1-2a |
24:2b-10 | ||||
24:7b-13 | ||||
24:11-13 | ||||
"We Will Serve the Lord" | Israel Chooses YHWH | |||
24:14-15 | 24:14-25 | 24:14-15 | 24:14-15 | 24:14-15 |
24:16-18 | 24:16-18 | 24:16-18 | 24:16-18 | |
24:19-28 | 24:19-28 | 24:19-20 | 24:19-24 | |
24:21 | ||||
24:22a | ||||
24:22b | ||||
24:23 | ||||
24:24 | ||||
24:25-28 | 24:25-28 | |||
24:26-28 | ||||
Joshua Dies | Death of Joshua and Eleazar | Final Notes | Joshua and Eleazar Die | The Death of Joshua |
24:29-31 | 24:29-33 | 24:29-30 | 24:29-30 | 24:29-31 |
Joseph's Bones Buried | 24:31 | 24:31 | The Bones of Joseph and the Death of Eleazar | |
24:32-33 | 24:32 | 24:32 | 24:32-33 | |
24:33 | 24:33 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Verses 1-13 are a summary of YHWH's activity toward the man Abraham and his seed.
B. The Hittite treaties of the second millennium b.c. offer us an ancient, historically contemporary parallel to the structure of Deuteronomy (as well as Exod. - Lev. and Jos. 24). This treaty pattern changed by the first millennium b.c. This gives us evidence for the historicity of the Pentateuch and Joshua. For further reading in this area, see G. E. Mendenhall's Law and Covenants in Israel and the Ancient Near East and John Walton, Ancient Israelite Literature in Its Cultural Context, pp. 95-107.
C. The Hittite treaty of the second millennium b.c. and its parallels in Deuteronomy
1. preamble (Deut. 1:1-5, introduction of speaker, YHWH)
2. review of the past acts of the King (Deut. 1:6-4:49, God's past acts for Israel)
3. treaty terms (Deuteronomy 5-26)
a. general (Deuteronomy 5-11)
b. specific (Deuteronomy 12-26)
4. results of treaty (Deuteronomy 27-29)
a. benefits (Deuteronomy 28)
b. curses/consequences (Deuteronomy 27)
5. witness of deity (Deut. 30:19; 31:19, also 32, Moses' son functions as a witness)
a. a copy in the temple of the deity
b. a copy with the vassal to be read annually
c. the uniqueness of the Hittite treaties from the later Assyrian and Syrian treaties were:
1) the historical review of the past acts of the king
2) the cursing section was last pronounced
D. The Hittite treaty pattern of the second millennium and its parallels in Joshua:
1. identification of the King (24:2)
2. narrative of the King's great acts (24:2-13)
3. covenant obligations (24:14,23)
4. instructions for depositing the treaty in the sanctuary (24:25-26)
5. the deities of the parties involved invoked as witnesses (24:22)
6. blessing of fidelity; curses for violation (24:20)
WORD AND PHRASE STUDY
NASB (UPDATED TEXT): JOSHUA 24:1-13
1Then Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel and for their heads and their judges and their officers; and they presented themselves before God. 2Joshua said to all the people, "Thus says the Lord, the God of Israel, 'From ancient times your fathers lived beyond the River, namely, Terah, the father of Abraham and the father of Nahor, and they served other gods. 3Then I took your father Abraham from beyond the River, and led him through all the land of Canaan, and multiplied his descendants and gave him Isaac. 4To Isaac I gave Jacob and Esau, and to Esau I gave Mount Seir to possess it; but Jacob and his sons went down to Egypt. 5Then I sent Moses and Aaron, and I plagued Egypt by what I did in its midst; and afterward I brought you out. 6I brought your fathers out of Egypt, and you came to the sea; and Egypt pursued your fathers with chariots and horsemen to the Red Sea. 7But when they cried out to the Lord, He put darkness between you and the Egyptians, and brought the sea upon them and covered them; and your own eyes saw what I did in Egypt. And you lived in the wilderness for a long time. 8Then I brought you into the land of the Amorites who lived beyond the Jordan, and they fought with you; and I gave them into your hand, and you took possession of their land when I destroyed them before you. 9Then Balak the son of Zippor, king of Moab, arose and fought against Israel, and he sent and summoned Balaam the son of Beor to curse you. 10But I was not willing to listen to Balaam. So he had to bless you, and I delivered you from his hand. 11You crossed the Jordan and came to Jericho; and the citizens of Jericho fought against you, and the Amorite and the Perizzite and the Canaanite and the Hittite and the Girgashite, the Hivite and the Jebusite. Thus I gave them into your hand. 12Then I sent the hornet before you and it drove out the two kings of the Amorites from before you, but not by your sword or your bow. 13I gave you a land on which you had not labored, and cities which you had not built, and you have lived in them; you are eating of vineyards and olive groves which you did not plant.'"
24:1 "Shechem" This was a sacred site for the patriarchs (cf. Gen. 12:6-7; 33:18-20; 35:2-4). Also it is mentioned later in Deut. 27 and Joshua 8: 30-35. See NIDOTTE, vol. 4, pp. 1213-1216 or ABD, vol. 5, pp. 1174-1186. Shiloh became the dominate sacred site in the period of the Judges because of the presence of the tabernacle.
▣ There are several terms that describe leaders within Israel (cf. Jos. 23:2). Their exact meaning is often speculation:
1. Elders, 8:33; 23:2; 24:1 - BDB 278
2. Heads, 23:2; 24:1 - BDB 910
3. Judges, 8:33; 23:2; 24:1 - BDB 1047
4. Officers, 8:33; 23:2; 24:1 - BDB 1009
24:2 "Joshua said to all the people" He obviously spoke through the officers and the elders of Jos. 24:2 because the number of people would be too great for him to speak to them all at once.
▣ "Thus says the Lord the God of Israel" This is the covenant title for deity. Notice the number of "I's" in Jos. 24:1-13. Joshua is speaking directly for YHWH (cf. Jos. 24:3, 4 (twice), 5 (four), 6, 7, 8 (three), 10 (twice); 1:1,12,13)!
▣ "ancient times" "'Olam" must be interpreted in light of its context. It is often translated "forever" or "eternal," but this context shows its fluidity (semantic field). See Special Topic: Forever ('Olam) at Jos. 4:7.
▣ "the River" This refers to the Euphrates.
▣ "they served other gods" Ur and Haran were both centers of the worship of the Moon goddess. Terah's name (wandering, BDB 1076) itself may reflect this worship. Abraham was obviously involved to some extent. God chose him in grace, not because of his theology or unusual merit. The rabbis say he was persecuted by his neighbors because he was against idolatry. The hero in this text (and all other texts) is YHWH, not the human beings. The choice of Abraham was an act of pure grace and redemptive purpose (cf. Gen. 3:15; Acts 2:23; 3:18; 4:28; Luke 22:22).
24:3-4 The verb "gave" (BDB 678, KB 733, Qal imperfect) occurs three times in these verses, emphasizing YHWH's power, control, and eternal purposes.
24:4 "Mount Seir" This refers to the land south of the Dead Sea to the Gulf of Aqaba, usually associated with Edom. YHWH gave this land to the descendants of Ishmael (cf. Gen. 16:7-14; 17:18,20).
24:5 Read Gen. 15:12-21. This was purposeful action on YHWH's part.
24:6 "chariots" See Special Topic at Jos. 11:4.
24:7 "darkness" This cloud represented YHWH's presence, to one, darkness (Egyptians), to the other, light (Israelis, cf. Exod. 14:19-20). This same word (BDB 66) is used of the ninth plague on Egypt (i.e., darkness, cf. Exod. 10:22).
24:8 "the land of the Amorites" This refers to the land east of the Jordan River, which became the territory of Reuben, Gad, and Manasseh (cf. Num. 21:21ff).
24:9 "Balah . . . Balaam" This false prophet's attempt to curse Israel (cf. Numbers 22) is alluded to several times (cf. Deut. 23:4-5; Jos. 13:22; here; Neh. 13:2; Micah 6:5).
▣ "fought against Israel" The UBS Translators Handbook on Joshua makes the good point that "fought against Israel" seems to contradict Num. 22:6,11; Deut. 2:9; Jdgs. 11:25. Therefore, some commentators have suggested
1. "prepared to fight"
2. "stood up against"
3. "opposed"
4. "stood in your way"
The verb (BDB 535, KB 1086, Niphal imperfect) seems to always mean "fight" (e.g., 9:2; 10:25,29,31; 19:47; Jdgs. 1:5; 9:17; 11:8,25).
24:10 The term translated "bless" is the Piel imperfect and the Piel infinitive absolute of the same root (BDB 138, KB 159), which is a way to express intensification.
24:11 "Amorite" This term may mean "highlanders." It was a collective term for all the tribes of Canaan. See Special Topic at Jos. 3:10.
▣ "Canaanite" This term may mean "lowlanders." It was a collective term for all the tribes of Canaan.
See Special Topic at Jos. 3:10.
24:12 "hornet" This is possibly a metaphor of divine activity causing fear because, although it is mentioned several times (cf. Exod. 23:28; Deut. 7:20), it is never listed as actually happening. The metaphor is also used in Deut. 1:44.
24:13 The Promised Land was an undeserved grace gift from YHWH for the purpose of establishing a people who would reflect His character and love to the nations. See Special Topic at Jos. 1:7.
NASB (UPDATED TEXT): JOSHUA 24:14-15
14"Now, therefore, fear the Lord and serve Him in sincerity and truth; and put away the gods which your fathers served beyond the River and in Egypt, and serve the Lord. 15If it is disagreeable in your sight to serve the Lord, choose for yourselves today whom you will serve: whether the gods which your fathers served which were beyond the River, or the gods of the Amorites in whose land you are living; but as for me and my house, we will serve the Lord."
24:14-15 This is a series of imperatives from Joshua to the tribes.
1. "fear," BDB 431, KB 432, Qal imperative, cf. Lev. 19:32; 25:36,43; Deut. 5:29; 6:2,13,24; 10:12,20; 13:4; 14:23; 17:19; Jos. 4:24
2. "serve," BDB 712, KB 773, Qal imperative; notice how often this verb is used in Joshua 24 (cf. Jos. 24:2,14[twice],15[four],16,18,19,20,21,22,24,31)!
a. in sincerity (BDB 1071)
b. in truth (BDB 54)
3. "put away" (lit. "turn aside"), BDB 693, KB 747, Hiphil imperative, cf. Gen. 35:2; 1 Sam. 7:4
4. "choose," BDB 103, KB 119, Qal imperative, cf. Jos. 24:22. Covenant faith involves a decision of human choice, as well as a divine choice! Covenant faith is more than family faith or national faith. It must be personal faith (cf. John 1:12; 3:16; Rom. 10:9-13).
NASB"in sincerity and truth"
NKJV"in sincerity and in truth"
NRSV"in sincerity and in faithfulness"
TEV"sincerely and faithfully"
NJB"truly and sincerely"
The JPSOA translation has "with undivided loyalty." These terms focus on an inner attitude and outer lifestyle (cf. Deut. 6:4-5). The term "truth" (BDB 54) is the OT root for faith, believe, trust, which is paralleled to the NT term (pistis, pistos, pisteuō). See Special Topic below.
SPECIAL TOPIC: FAITH (PISTIS [noun], PISTEUŌ, [verb], PISTOS [adjective])
24:15 This is Joshua' affirmation of personal faith and family faith. He had served YHWH all his adult life and now at the end, he reaffirms his faith.
NASB (UPDATED TEXT): JOSHUA 24:16-18
16The people answered and said, "Far be it from us that we should forsake the Lord to serve other gods; 17for the Lord our God is He who brought us and our fathers up out of the land of Egypt, from the house of bondage, and who did these great signs in our sight and preserved us through all the way in which we went and among all the peoples through whose midst we passed. 18The Lord drove out from before us all the peoples, even the Amorites who lived in the land. We also will serve the Lord, for He is our God."
24:16-18 "The people answered" This is another of Israel's affirmations of faith. This is a covenant renewal ceremony, cf. Jos. 24:26-27 (also see Jos. 24:16-18, 21, and 24).
24:17-18 These verses reiterate YHWH's faithfulness and redemptive acts toward Israel: (1) the exodus from Egypt; (2) the miracles of deliverance; (3) God's presence and care during the wilderness wandering period; and (4) the defeat of the Canaanites and the possession of the Promised Land (cf. Gen. 15:16).
NASB (UPDATED TEXT): JOSHUA 24:19-28
19Then Joshua said to the people, "You will not be able to serve the Lord, for He is a holy God. He is a jealous God; He will not forgive your transgression or your sins. 20If you forsake the Lord and serve foreign gods, then He will turn and do you harm and consume you after He has done good to you." 21The people said to Joshua, "No, but we will serve the Lord." 22Joshua said to the people, "You are witnesses against yourselves that you have chosen for yourselves the Lord, to serve Him." And they said, "We are witnesses." 23Now therefore, put away the foreign gods which are in your midst, and incline your hearts to the Lord, the God of Israel. 24The people said to Joshua, "We will serve the Lord our God and we will obey His voice." 25So Joshua made a covenant with the people that day, and made for them a statute and an ordinance in Shechem. 26And Joshua wrote these words in the book of the law of God; and he took a large stone and set it up there under the oak that was by the sanctuary of the Lord. 27Joshua said to all the people, "Behold, this stone shall be for a witness against us, for it has heard all the words of the Lord which He spoke to us; thus it shall be for a witness against you, so that you do not deny your God." 28Then Joshua dismissed the people, each to his inheritance.
24:19 "You will not be able to serve the Lord" This follows the revelation to Moses in Deut. 31:16-22. Joshua seems to be emphasizing the difficulty in serving a holy God. The sacrificial system of Leviticus was a means for sinful people to approach a holy God and maintain fellowship (i.e., covenant). It is impossible in our own strength.
▣ "holy God" Both terms are plural (i.e., plural of majesty), which intensifies the concept.
▣ "jealous God" This is a love word which implies a deep personal relationship (cf. Exod. 20:5; 34:14; Deut. 4:24; 5:9; 6:15). He is spoken of as a "father" or even a "husband" (cf. Hosea 1-3).
▣ "He will not forgive your transgressions and sins" Covenant obedience is crucial. God is faithful, but the covenant is conditional. Sin has consequences! YHWH will not overlook rebellion (cf. Exod. 23:21). This is the problem of the first covenant—fallen human inability to maintain fellowship with a holy God.
24:20 "if" The "if" shows the conditional nature of YHWH's covenant and promises to Israel (e.g., Deut. 28:1-2,15). All of YHWH's blessings of Deuteronomy 27-28, as well as His land promises, are conditioned on a faithful, obedient, believing Israel. This is true of the Old Testament and the eschaton!
24:22 "you are witnesses against yourselves" The covenant has rights and responsibilities. To say "yes" has definite privileges and consequences. Israel had affirmed their covenant relationship to YHWH in Jos. 24:16-18 and again in Jos. 24:24.
24:23 "put away foreign gods which are in your midst" The verb "put away" (BDB 693, KB 747) is a Hiphil imperative, cf. Jos. 24:14; Gen. 35:2; 1 Sam. 7:4). The gods were already in their midst (i.e., the Canaanite gods). Amos 5:27 seems to confirm this possibility, but the second half of the verse implies attitudes, ("incline your hearts," BDB 639, KB 692, Hiphil imperative), not actual objects. This verse calls on Israel to "incline," but 1 Kgs. 8:58 calls on YHWH to cause His people to "incline" (cf. Prov. 21:1; Psa. 141:4 negated). The Hebrew can mean either.
24:26 "took a large stone" In Deut. 16:21-21 this was prohibited. But, remember, the purpose of this stone is the key. This was a third covenant renewal service!
24:27 "it has heard" This is a personification of the stone which was common (cf. Hab. 2:11; Ezek. 36:4,6). It is characteristic of Hittite treaties for natural objects to act as witnesses (rocks, trees, clouds, mountains). Joshua has used stones as memorials in the past (i.e., two piles in Joshua 4).
NASB (UPDATED TEXT): JOSHUA 24:29-30
29It came about after these things that Joshua the son of Nun, the servant of the Lord, died, being one hundred and ten years old. 30And they buried him in the territory of his inheritance in Timnath-serah, which is in the hill country of Ephraim, on the north of Mount Gaash.
24:29 "the servant of the Lord" This was used often of Moses, but only here of Joshua. See note at Jos. 1:1.
▣ "one hundred and ten" This is also the age of Joseph when he died (cf. Gen. 50:26). This age may have been a symbol of a blessed life.
NASB (UPDATED TEXT): JOSHUA 24:31
31Israel served the Lord all the days of Joshua and all the days of the elders who survived Joshua, and had known all the deeds of the Lord which He had done for Israel.
24:31 This is a common theme in the OT. Those who experienced YHWH's power and deliverance remained faithful, but the next generation which only heard about it often went astray (e.g., the book of Judges).
NASB (UPDATED TEXT): JOSHUA 24:32-33
32Now they buried the bones of Joseph, which the sons of Israel brought up from Egypt, at Shechem, in the piece of ground which Jacob had bought from the sons of Hamor the father of Shechem for one hundred pieces of money; and they became the inheritance of Joseph's sons. 33And Eleazar the son of Aaron died; and they buried him at Gibeah of Phinehas his son, which was given him in the hill country of Ephraim.
24:32 "bones of Joseph" This was Joseph's request (cf. Gen. 50:24-26; Exod. 13:19). He had been embalmed with great care in the tradition of the Egyptians.
▣ "which Jacob had bought from the sons of Hamor" (cf. Gen. 33:19). Shechem was also in the land allotment of Joseph's two sons, Ephraim and Manasseh.
NASB, NRSV"pieces of money"
NKJV, TEV,
NJB"pieces of silver"
The Hebrew is uncertain (BDB 903, Gen. 33:19; Job 42:1). It occurs three times in the OT. It seems to refer to an unknown weight functioning as money. The Septuagint translates the term as "lamb," which may mean (1) shape of a lamb or (2) the value of a lamb (cf. NIDOTTE, vol. 4, p. 239).
24:33 "Eleazar" The High Priest during Joshua's day also died and was buried at Gibeah, not the city in the tribal allocation of Benjamin, but a place near Shiloh in the allocation of Ephraim.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the difference between chapter 23 and 24?
2. Does the Bible teach against inter-racial marriage?
3. Is this chapter a literary unit written in Joshua's day or a later compilation?
4. Why does "I" appear so often in Jos. 24:3-13?
5. Was Abraham a polytheist before God called him?
6. Why are Jos. 24:14 and 15 so important in describing biblical faith?
7. Are verses 29-33 a later addition?
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