1 Kings 18:39

18:39 When all the people saw this, they threw themselves down with their faces to the ground and said, “The Lord is the true God! ¹  The Lord is the true God!”

Exodus 5:1-2

Opposition to the Plan of God

5:1 ² Afterward Moses and Aaron went to Pharaoh and said, “Thus says the Lord, ³  the God of Israel, ‘Release ⁴  my people so that they may hold a pilgrim feast ⁵  to me in the desert.’” 5:2 But Pharaoh said, “Who is the Lord ⁶  that ⁷  I should obey him ⁸  by releasing ⁹  Israel? I do not know the Lord, ¹⁰  and I will not release Israel!”

Joshua 24:15

24:15 If you have no desire ¹¹  to worship ¹²  the Lord, choose today whom you will worship, ¹³  whether it be the gods whom your ancestors ¹⁴  worshiped ¹⁵  beyond the Euphrates, ¹⁶  or the gods of the Amorites in whose land you are living. But I and my family ¹⁷  will worship ¹⁸  the Lord!”

Joshua 24:23-24

24:23 Joshua said, ¹⁹  “Now put aside the foreign gods that are among you and submit to ²⁰  the Lord God of Israel.”

24:24 The people said to Joshua, “We will worship ²¹  the Lord our God and obey him.” ²² 

Joshua 24:1

Israel Renews its Commitment to the Lord

24:1 Joshua assembled all the Israelite tribes at Shechem. He summoned Israel’s elders, rulers, judges, and leaders, and they appeared before God.

Joshua 7:3

7:3 They returned and reported to Joshua, ²³  “Don’t send the whole army. ²⁴  About two or three thousand men are adequate to defeat Ai. ²⁵  Don’t tire out the whole army, for Ai is small.” ²⁶ 

Joshua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ²⁷  Achan son of Carmi, son of Zabdi, ²⁸  son of Zerah, from the tribe of Judah, stole some of the riches. ²⁹  The Lord was furious with the Israelites. ³⁰ 

Joshua 17:1-2

17:1 The tribe of Manasseh, Joseph’s firstborn son, was also allotted land. ³¹  The descendants of Makir, Manasseh’s firstborn and the father of Gilead, received land, for they were warriors. ³²  They were assigned Gilead and Bashan. ³³  17:2 The rest of Manasseh’s descendants were also assigned land ³⁴  by their clans, including the descendants of Abiezer, Helek, Asriel, Shechem, Hepher, and Shemida. These are the male descendants of Manasseh son of Joseph by their clans.

Joshua 1:13

1:13 “Remember what Moses the Lord’s servant commanded you. ³⁵  The Lord your God is giving you a place to settle and is handing this land over to you. ³⁶ 

Psalms 100:3

100:3 Acknowledge that the Lord is God!

He made us and we belong to him; ³⁷ 

we are his people, the sheep of his pasture.

[18:39]  ¹ tn Heb “the God” (the phrase occurs twice in this verse).

[5:1]  ² sn The enthusiasm of the worshipers in the preceding chapter turns sour in this one when Pharaoh refuses to cooperate. The point is clear that when the people of God attempt to devote their full service and allegiance to God, they encounter opposition from the world. Rather than finding instant blessing and peace, they find conflict. This is the theme that will continue through the plague narratives. But what makes chapter 5 especially interesting is how the people reacted to this opposition. The chapter has three sections: first, the confrontation between Moses and Pharaoh (vv. 1-5); then the report of the stern opposition of the king (vv. 6-14); and finally, the sad account of the effect of this opposition on the people (vv. 15-21).

[5:1]  ³ tn Heb “Yahweh.”

[5:1]  ⁴ tn The form שַׁלַּח (shallakh), the Piel imperative, has been traditionally translated “let [my people] go.” The Qal would be “send”; so the Piel “send away, release, dismiss, discharge.” B. Jacob observes, “If a person was dismissed through the use of this verb, then he ceased to be within the power or sphere of influence of the individual who had dismissed him. He was completely free and subsequently acted entirely on his own responsibility” (Exodus, 115).

[5:1]  ⁵ tn The verb חָגַג (khagag) means to hold a feast or to go on a pilgrim feast. The Arabic cognate of the noun form is haj, best known for the pilgrim flight of Mohammed, the hajira. The form in the text (וְיָחֹגּוּ, vÿyakhoggu) is subordinated to the imperative and thus shows the purpose of the imperative.

[5:2]  ⁶ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ⁷ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ⁸ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  ⁹ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ¹⁰ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[24:15]  ¹¹ tn Heb “if it is bad in your eyes.”

[24:15]  ¹² tn Or “to serve.”

[24:15]  ¹³ tn Or “will serve.”

[24:15]  ¹⁴ tn Heb “your fathers.”

[24:15]  ¹⁵ tn Or “served.”

[24:15]  ¹⁶ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

[24:15]  ¹⁷ tn Heb “house.”

[24:15]  ¹⁸ tn Or “will serve.”

[24:23]  ¹⁹ tn The words “Joshua said” are supplied for clarification.

[24:23]  ²⁰ tn Heb “bend your heart toward.” The term לֵבָב (levav, “heart”) probably here refers to the people’s volition or will.

[24:24]  ²¹ tn Or “will serve.”

[24:24]  ²² tn Heb “and listen to his voice.”

[7:3]  ²³ tn Heb “and they returned to Joshua and said to him.”

[7:3]  ²⁴ tn Heb “Don’t let all the people go up.”

[7:3]  ²⁵ tn Heb “Let about two thousand men or about three thousand men go up to defeat Ai.”

[7:3]  ²⁶ tn Heb “all the people for they are small.”

[7:1]  ²⁷ tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ²⁸ tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ²⁹ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ³⁰ tn Heb “the anger of the Lord burned against the sons of Israel.”

[17:1]  ³¹ tn Heb “and the lot belonged to the tribe of Manasseh, for he was the firstborn of Joseph.”

[17:1]  ³² tn Heb “to Makir, the firstborn of Manasseh, the father of Gilead, for he was a man of war.”

[17:1]  ³³ tn Heb “Gilead and Bashan belonged to him.”

[17:2]  ³⁴ tn Heb “and it belonged to the sons of Manasseh who remained.”

[1:13]  ³⁵ tn Heb “remember the word which Moses, the Lord’s servant, commanded you.”

[1:13]  ³⁶ tn Heb “is providing rest for you and is giving to you this land.”

[100:3]  ³⁷ tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, “and to him [are] we.” The Kethib (consonantal text) has “and not we.” The suffixed preposition לו (“to him”) was confused aurally with the negative particle לא because the two sound identical.