Leviticus 27:28-29

Things Permanently Dedicated to the Lord

27:28 “‘Surely anything which a man permanently dedicates to the Lord ¹  from all that belongs to him, whether from people, animals, or his landed property, must be neither sold nor redeemed; anything permanently dedicated is most holy to the Lord. 27:29 Any human being who is permanently dedicated ²  must not be ransomed; such a person must be put to death.

Deuteronomy 13:15

13:15 you must by all means ³  slaughter the inhabitants of that city with the sword; annihilate ⁴  with the sword everyone in it, as well as the livestock.

Joshua 6:17

6:17 The city and all that is in it must be set apart for the Lord, ⁵  except for Rahab the prostitute and all who are with her in her house, because she hid the spies ⁶  we sent.

Joshua 6:26

6:26 At that time Joshua made this solemn declaration: ⁷  “The man who attempts to rebuild ⁸  this city of Jericho ⁹  will stand condemned before the Lord. ¹⁰  He will lose his firstborn son when he lays its foundations and his youngest son when he erects its gates!” ¹¹ 

Joshua 6:1

6:1 Now Jericho ¹²  was shut tightly ¹³  because of the Israelites. No one was allowed to leave or enter. ¹⁴ 

Colossians 1:22

1:22 but now he has reconciled you ¹⁵  by his physical body through death to present you holy, without blemish, and blameless before him –

[27:28]  ¹ tn Heb “Surely, any permanently dedicated [thing] which a man shall permanently dedicate to the Lord.” The Hebrew term חֵרֶם (kherem) refers to things that are devoted permanently to the Lord (see the note on v. 21 above).

[27:29]  ² tn Heb “permanently dedicated from among men.”

[13:15]  ³ tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “by all means.” Cf. KJV, NASB “surely”; NIV “certainly.”

[13:15]  ⁴ tn Or “put under divine judgment. The Hebrew word (חֵרֶם, kherem) refers to placing persons or things under God’s judgment, usually to the extent of their complete destruction.Though primarily applied against the heathen, this severe judgment could also fall upon unrepentant Israelites (cf. the story of Achan in Josh 7). See also the note on the phrase “divine judgment” in Deut 2:34.

[6:17]  ⁵ tn Or “dedicated to the Lord.”

[6:17]  ⁶ tn Heb “messengers.”

[6:26]  ⁷ 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]  ⁸ tn Heb “rises up and builds.”

[6:26]  ⁹ tc The LXX omits “Jericho.” It is probably a scribal addition.

[6:26]  ¹⁰ 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]  ¹¹ 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]  ¹² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[6:1]  ¹³ 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]  ¹⁴ tn Heb “there was no one going out and there was no one coming in.”

[1:22]  ¹⁵ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.