Joshua 6:26

6:26 At that time Joshua made this solemn declaration: ¹  “The man who attempts to rebuild ²  this city of Jericho ³  will stand condemned before the Lord. ⁴  He will lose his firstborn son when he lays its foundations and his youngest son when he erects its gates!” ⁵ 

Joshua 6:1

6:1 Now Jericho ⁶  was shut tightly ⁷  because of the Israelites. No one was allowed to leave or enter. ⁸ 

Joshua 14:1-2

Judah’s Tribal Lands

14:1 The following is a record of the territory assigned to the Israelites in the land of Canaan by Eleazar the priest, Joshua son of Nun, and the Israelite tribal leaders. ⁹  14:2 The land assignments to the nine-and-a-half tribes were made by drawing lots, as the Lord had instructed Moses. ¹⁰ 

Joshua 18:15

18:15 The southern side started on the edge of Kiriath Jearim and extended westward to the spring of the waters of Nephtoah.

Matthew 26:63

26:63 But Jesus was silent. The ¹¹  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ¹²  the Son of God.”

Mark 5:7

5:7 Then ¹³  he cried out with a loud voice, “Leave me alone, ¹⁴  Jesus, Son of the Most High God! I implore you by God ¹⁵  – do not torment me!”

Acts 19:13

19:13 But some itinerant ¹⁶  Jewish exorcists tried to invoke the name ¹⁷  of the Lord Jesus over those who were possessed by ¹⁸  evil spirits, saying, “I sternly warn ¹⁹  you by Jesus whom Paul preaches.”

[6:26]  ¹ tn Normally the Hiphil of שָׁבַע (shava’) has a causative sense (“make [someone] take an oath”; see Josh 2:17, 20), but here (see also Josh 23:7) no object is stated or implied. If Joshua is calling divine judgment down upon the one who attempts to rebuild Jericho, then “make a solemn appeal [to God as judge]” or “pronounce a curse” would be an appropriate translation. However, the tone seems stronger. Joshua appears to be announcing the certain punishment of the violator. 1 Kgs 16:34, which records the fulfillment of Joshua’s prediction, supports this. Casting Joshua in a prophetic role, it refers to Joshua’s statement as the “word of the Lord” spoken through Joshua.

[6:26]  ² tn Heb “rises up and builds.”

[6:26]  ³ tc The LXX omits “Jericho.” It is probably a scribal addition.

[6:26]  ⁴ tn The Hebrew phrase אָרוּר לִפְנֵי יְהוָה (’arur lifney yÿhvah, “cursed [i.e., condemned] before the Lord”) also occurs in 1 Sam 26:19.

[6:26]  ⁵ tn Heb “With his firstborn he will lay its foundations and with his youngest he will erect its gates.” The Hebrew verb יַצִּיב (yatsiv, “he will erect”) is imperfect, not jussive, suggesting Joshua’s statement is a prediction, not an imprecation.

[6:1]  ⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[6:1]  ⁷ tn Heb “was shutting and shut up.” HALOT 2:743 paraphrases, “blocking [any way of access] and blocked [against any who would leave].”

[6:1]  ⁸ tn Heb “there was no one going out and there was no one coming in.”

[14:1]  ⁹ tn Heb “These are [the lands] which the sons of Israel received as an inheritance in the land of Canaan, which Eleazar the priest, Joshua son of Nun, and the heads of the fathers of the tribes assigned as an inheritance to the sons of Israel.”

[14:2]  ¹⁰ tn Heb “By lot was their inheritance, as the Lord had commanded by Moses, to the nine tribes and the half-tribe.”

[26:63]  ¹¹ tn Here καί (kai) has not been translated.

[26:63]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:7]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:7]  ¹⁴ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[5:7]  ¹⁵ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[19:13]  ¹⁶ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ¹⁷ tn Grk “to name the name.”

[19:13]  ¹⁸ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ¹⁹ sn The expression I sternly warn you means “I charge you as under oath.”