Joshua 6:18

6:18 But be careful when you are setting apart the riches for the Lord. If you take any of it, you will make the Israelite camp subject to annihilation and cause a disaster. ¹ 

Joshua 7:25-26

7:25 Joshua said, “Why have you brought disaster ²  on us? The Lord will bring disaster on you today!” All Israel stoned him to death. (They also stoned and burned the others.) ³  7:26 Then they erected over him a large pile of stones (it remains to this very day ⁴ ) and the Lord’s anger subsided. So that place is called the Valley of Disaster to this very day.

Joshua 22:17-20

22:17 The sin we committed at Peor was bad enough. To this very day we have not purified ourselves; it even brought a plague on the community of the Lord. ⁵  22:18 Now today you dare to turn back ⁶  from following the Lord! You are rebelling today against the Lord; tomorrow he may break out in anger against ⁷  the entire community of Israel. 22:19 But if your own land ⁸  is impure, ⁹  cross over to the Lord’s own land, ¹⁰  where the Lord himself lives, ¹¹  and settle down among us. ¹²  But don’t rebel against the Lord or us ¹³  by building for yourselves an altar aside from the altar of the Lord our God. 22:20 When Achan son of Zerah disobeyed the command about the city’s riches, the entire Israelite community was judged, ¹⁴  though only one man had sinned. He most certainly died for his sin!’” ¹⁵ 

Ephesians 5:3

5:3 But ¹⁶  among you there must not be either sexual immorality, impurity of any kind, ¹⁷  or greed, as these are not fitting for the saints. ¹⁸ 

Colossians 3:5

3:5 So put to death whatever in your nature belongs to the earth: ¹⁹  sexual immorality, impurity, shameful passion, ²⁰  evil desire, and greed which is idolatry.

[6:18]  ¹ tn Heb “Only you keep [away] from what is set apart [to the Lord] so that you might not, as you are setting [it] apart, take some of what is set apart [to the Lord] and make the camp of Israel set apart [to destruction by the Lord] and bring trouble on it.”

[7:25]  ² tn Or “trouble.” The word is “achor” in Hebrew (also in the following clause).

[7:25]  ³ tc Heb “and they burned them with fire and they stoned them with stones.” These words are somewhat parenthetical in nature and are omitted in the LXX; they may represent a later scribal addition.

[7:26]  ⁴ tc Heb “to this day.” The phrase “to this day” is omitted in the LXX and may represent a later scribal addition.

[22:17]  ⁵ tn Heb “Was the sin of Peor too insignificant for us, from which we have not made purification to this day? And there was a plague in the assembly of the Lord.”

[22:18]  ⁶ tn Heb “you are turning back.”

[22:18]  ⁷ tn Or “he will be angry with.”

[22:19]  ⁸ tn Heb “the land of your possession.”

[22:19]  ⁹ sn The western tribes here imagine a possible motive for the action of the eastern tribes. T. C. Butler explains the significance of the land’s “impurity”: “East Jordan is impure because it is not Yahweh’s possession. Rather it is simply ‘your possession.’ That means it is land where Yahweh does not live, land which his presence has not sanctified and purified” (Joshua [WBC], 247).

[22:19]  ¹⁰ tn Heb “the land of the possession of the Lord.”

[22:19]  ¹¹ tn Heb “where the dwelling place of the Lord resides.”

[22:19]  ¹² tn Heb “and take for yourselves in our midst.”

[22:19]  ¹³ tc Heb “and us to you rebel.” The reading of the MT, the accusative sign with suffix (וְאֹתָנוּ, vÿ’otanu), is problematic with the verb “rebel” (מָרַד, marad). Many Hebrew mss correctly read the negative particle אַל (’al) for the preposition אֶל (’el, “to”).

[22:20]  ¹⁴ tn Heb “Is it not [true that] Achan son of Zerah was unfaithful with unfaithfulness concerning what was set apart [to the Lord] and against all the assembly of Israel there was anger?”

[22:20]  ¹⁵ tn The second half of the verse reads literally, “and he [was] one man, he did not die for his sin.” There are at least two possible ways to explain this statement: (1) One might interpret the statement to mean that Achan was not the only person who died for his sin. In this case it could be translated, “and he was not the only one to die because of his sin.” (2) Another option, the one reflected in the translation, is to take the words וְהוּא אִישׁ אֶחָד (vÿhu’ ’ish ’ekhad, “and he [was] one man”) as a concessive clause and join it with what precedes. The remaining words (לֹא גָוַע בַּעֲוֹנוֹ, lo’ gava’ ba’avono) must then be taken as a rhetorical question (“Did he not die for his sin?”). Taking the last sentence as interrogative is consistent with the first part of the verse, a rhetorical question introduced with the interrogative particle. The present translation has converted these rhetorical questions into affirmative statements to bring out more clearly the points they are emphasizing. For further discussion, see T. C. Butler, Joshua (WBC), 240.

[5:3]  ¹⁶ tn The term “But” translates the δέ (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1-2 and the vices mentioned in v. 3.

[5:3]  ¹⁷ tn Grk “all impurity.”

[5:3]  ¹⁸ tn Grk “just as is fitting for saints.” The καθώς (kaqws) was rendered with “as” and the sense is causal, i.e., “for” or “because.” The negative particle “not” (“for these are not proper for the saints”) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ.

[3:5]  ¹⁹ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ²⁰ tn Or “lust.”