Numbers 11:28

11:28 Joshua son of Nun, the servant ¹  of Moses, one of his choice young men, ²  said, ³  “My lord Moses, stop them!” ⁴ 

Numbers 27:18-22

27:18 The Lord replied ⁵  to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, ⁶  and lay your hand on him; ⁷  27:19 set him ⁸  before Eleazar the priest and before the whole community, and commission ⁹  him publicly. ¹⁰  27:20 Then you must delegate ¹¹  some of your authority ¹²  to him, so that the whole community of the Israelites will be obedient. ¹³  27:21 And he will stand before Eleazar the priest, who ¹⁴  will seek counsel ¹⁵  for him before the Lord by the decision of the Urim. ¹⁶  At his command ¹⁷  they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”

27:22 So Moses did as the Lord commanded him; he took Joshua and set ¹⁸  him before Eleazar the priest and before the whole community.

Exodus 17:9-13

17:9 So Moses said to Joshua, “Choose some of our ¹⁹  men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

17:10 So Joshua fought against Amalek just as Moses had instructed him; ²⁰ and Moses and Aaron and Hur went up to the top of the hill. 17:11 Whenever Moses would raise his hands, ²¹  then Israel prevailed, but whenever he would rest ²²  his hands, then Amalek prevailed. 17:12 When ²³  the hands of Moses became heavy, ²⁴  they took a stone and put it under him, and Aaron and Hur held up his hands, one on one side and one on the other, ²⁵  and so his hands were steady ²⁶  until the sun went down. 17:13 So Joshua destroyed ²⁷  Amalek and his army ²⁸  with the sword. ²⁹ 

Exodus 24:13

24:13 So Moses set out ³⁰  with ³¹  Joshua his attendant, and Moses went up the mountain of God.

Exodus 32:17

32:17 When Joshua heard the noise of the people as they shouted, ³²  he said to Moses, “It is the sound of war in the camp!”

Deuteronomy 31:7-8

31:7 Then Moses called out to Joshua ³³  in the presence of all Israel, “Be strong and courageous, for you will accompany these people to the land that the Lord promised to give their ancestors, ³⁴  and you will enable them to inherit it. 31:8 The Lord is indeed going before you – he will be with you; he will not fail you or abandon you. Do not be afraid or discouraged!”

Deuteronomy 31:14

The Commissioning of Joshua

31:14 Then the Lord said to Moses, “The day of your death is near. Summon Joshua and present yourselves in the tent ³⁵  of meeting ³⁶  so that I can commission him.” ³⁷  So Moses and Joshua presented themselves in the tent of meeting.

Deuteronomy 31:23

31:23 and the Lord ³⁸  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ³⁹ 

Deuteronomy 34:9

The Epitaph of Moses

34:9 Now Joshua son of Nun was full of the spirit of wisdom, for Moses had placed his hands on him; ⁴⁰  and the Israelites listened to him and did just what the Lord had commanded Moses.

Joshua 1:1-9

The Lord Commissions Joshua

1:1 After Moses the Lord’s servant died, the Lord said to Joshua son of Nun, Moses’ assistant: 1:2 “Moses my servant is dead. Get ready! ⁴¹  Cross the Jordan River! ⁴²  Lead these people into the land which I am ready to hand over to them. ⁴³  1:3 I am handing over to you every place you set foot, as I promised Moses. ⁴⁴  1:4 Your territory will extend from the wilderness in the south to Lebanon in the north. It will extend all the way to the great River Euphrates in the east (including all of Syria) ⁴⁵  and all the way to the Mediterranean Sea ⁴⁶  in the west. ⁴⁷  1:5 No one will be able to resist you ⁴⁸  all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone. 1:6 Be strong and brave! You must lead these people in the conquest of this land that I solemnly promised their ancestors I would hand over to them. ⁴⁹  1:7 Make sure you are ⁵⁰  very strong and brave! Carefully obey ⁵¹  all the law my servant Moses charged you to keep! ⁵²  Do not swerve from it to the right or to the left, so that you may be successful ⁵³  in all you do. ⁵⁴  1:8 This law scroll must not leave your lips! ⁵⁵  You must memorize it ⁵⁶  day and night so you can carefully obey ⁵⁷  all that is written in it. Then you will prosper ⁵⁸  and be successful. ⁵⁹  1:9 I repeat, ⁶⁰  be strong and brave! Don’t be afraid and don’t panic, ⁶¹  for I, the Lord your God, am with you in all you do.” ⁶² 

Joshua 1:16

1:16 They told Joshua, “We will do everything you say. We will go wherever you send us.

Joshua 24:1-33

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. 24:2 Joshua told all the people, “Here is what the Lord God of Israel says: ‘In the distant past your ancestors ⁶³  lived beyond the Euphrates River, ⁶⁴  including Terah the father of Abraham and Nahor. They worshiped ⁶⁵  other gods, 24:3 but I took your father Abraham from beyond the Euphrates ⁶⁶  and brought him into ⁶⁷  the entire land of Canaan. I made his descendants numerous; I gave him Isaac, 24:4 and to Isaac I gave Jacob and Esau. To Esau I assigned Mount Seir, ⁶⁸  while Jacob and his sons went down to Egypt. 24:5 I sent Moses and Aaron, and I struck Egypt down when I intervened in their land. ⁶⁹  Then I brought you out. 24:6 When I brought your fathers out of Egypt, you arrived at the sea. The Egyptians chased your fathers with chariots and horsemen to the Red Sea. 24:7 Your fathers ⁷⁰  cried out for help to the Lord; he made the area between you and the Egyptians dark, ⁷¹  and then drowned them in the sea. ⁷²  You witnessed with your very own eyes ⁷³  what I did in Egypt. You lived in the wilderness for a long time. ⁷⁴  24:8 Then I brought you to the land of the Amorites who lived east of the Jordan. They fought with you, but I handed them over to you; you conquered ⁷⁵  their land and I destroyed them from before you. 24:9 Balak son of Zippor, king of Moab, launched an attack ⁷⁶  against Israel. He summoned ⁷⁷  Balaam son of Beor to call down judgment ⁷⁸  on you. 24:10 I refused to respond to Balaam; he kept ⁷⁹  prophesying good things about ⁸⁰  you, and I rescued you from his power. ⁸¹  24:11 You crossed the Jordan and came to Jericho. ⁸²  The leaders ⁸³  of Jericho, as well as the Amorites, Perizzites, Canaanites, Hittites, Girgashites, Hivites, and Jebusites, fought with you, but I handed them over to you. 24:12 I sent terror ⁸⁴  ahead of you to drive out before you the two ⁸⁵  Amorite kings. I gave you the victory; it was not by your swords or bows. ⁸⁶  24:13 I gave you a land in ⁸⁷  which you had not worked hard; you took up residence in cities you did not build and you are eating the produce of ⁸⁸  vineyards and olive groves you did not plant.’

24:14 Now ⁸⁹  obey ⁹⁰  the Lord and worship ⁹¹  him with integrity and loyalty. Put aside the gods your ancestors ⁹²  worshiped ⁹³  beyond the Euphrates ⁹⁴  and in Egypt and worship ⁹⁵  the Lord. 24:15 If you have no desire ⁹⁶  to worship ⁹⁷  the Lord, choose today whom you will worship, ⁹⁸  whether it be the gods whom your ancestors ⁹⁹  worshiped ¹⁰⁰  beyond the Euphrates, ¹⁰¹  or the gods of the Amorites in whose land you are living. But I and my family ¹⁰²  will worship ¹⁰³  the Lord!”

24:16 The people responded, “Far be it from us to abandon the Lord so we can ¹⁰⁴  worship ¹⁰⁵  other gods! 24:17 For the Lord our God took us and our fathers out of slavery ¹⁰⁶  in the land of Egypt ¹⁰⁷  and performed these awesome miracles ¹⁰⁸  before our very eyes. He continually protected us as we traveled and when we passed through nations. ¹⁰⁹  24:18 The Lord drove out from before us all the nations, including the Amorites who lived in the land. So we too will worship ¹¹⁰  the Lord, for he is our God!”

24:19 Joshua warned ¹¹¹  the people, “You will not keep worshiping ¹¹²  the Lord, for ¹¹³  he is a holy God. ¹¹⁴  He is a jealous God who will not forgive ¹¹⁵  your rebellion or your sins. 24:20 If ¹¹⁶  you abandon the Lord and worship ¹¹⁷  foreign gods, he will turn against you; ¹¹⁸  he will bring disaster on you and destroy you, ¹¹⁹  though he once treated you well.” ¹²⁰ 

24:21 The people said to Joshua, “No! We really will ¹²¹  worship ¹²²  the Lord!” 24:22 Joshua said to the people, “Do you agree to be witnesses against yourselves that you have chosen to worship the Lord?” ¹²³  They replied, “We are witnesses!” ¹²⁴  24:23 Joshua said, ¹²⁵  “Now put aside the foreign gods that are among you and submit to ¹²⁶  the Lord God of Israel.”

24:24 The people said to Joshua, “We will worship ¹²⁷  the Lord our God and obey him.” ¹²⁸ 

24:25 That day Joshua drew up an agreement ¹²⁹  for the people, and he established rules and regulations ¹³⁰  for them in Shechem. 24:26 Joshua wrote these words in the Law Scroll of God. He then took a large stone and set it up there under the oak tree near the Lord’s shrine. 24:27 Joshua said to all the people, “Look, this stone will be a witness against you, for it has heard everything the Lord said to us. ¹³¹  It will be a witness against you if ¹³²  you deny your God.” 24:28 When Joshua dismissed the people, they went to their allotted portions of land. ¹³³ 

An Era Ends

24:29 After all this ¹³⁴  Joshua son of Nun, the Lord’s servant, died at the age of one hundred ten. 24:30 They buried him in his allotted territory ¹³⁵  in Timnath Serah in the hill country of Ephraim, north of Mount Gaash. 24:31 Israel worshiped ¹³⁶  the Lord throughout Joshua’s lifetime and as long as the elderly men who outlived him remained alive. ¹³⁷  These men had experienced firsthand everything the Lord had done for Israel. ¹³⁸ 

24:32 The bones of Joseph, which the Israelites had brought up from Egypt, were buried at Shechem in the part of the field that Jacob bought from the sons of Hamor, the father of Shechem, for one hundred pieces of money. ¹³⁹  So it became the inheritance of the tribe of Joseph. ¹⁴⁰ 

24:33 Eleazar son of Aaron died, and they buried him in Gibeah in the hill country of Ephraim, where his son Phinehas had been assigned land. ¹⁴¹ 

[11:28]  ¹ tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.

[11:28]  ² tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”

[11:28]  ³ tn Heb “answered and said.”

[11:28]  ⁴ sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the Lord’s plan to let other share the burden of leadership.

[27:18]  ⁵ tn Or “said.”

[27:18]  ⁶ sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”

[27:18]  ⁷ sn This symbolic act would indicate the transfer of leadership to Joshua.

[27:19]  ⁸ tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”

[27:19]  ⁹ tn The verb is the Piel perfect of צִוָּה (tsivvah, literally “to command”). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.

[27:19]  ¹⁰ tn Heb “in their eyes.”

[27:20]  ¹¹ tn The verb is simply “give,” but in this context giving some of Moses’ honor to Joshua in the presence of the people is essentially passing the leadership to him, or delegating the authority to him with the result that people would follow him.

[27:20]  ¹² tc The Greek, Syriac, and Vulgate read “glory” for this form that occurs only here in the Pentateuch. Elsewhere it is rendered “majesty, splendor” (see Ps 96:6). It could even be “vitality” here. The authority being transferred here is both spiritual and civil.

[27:20]  ¹³ tn Heb “hear.”

[27:21]  ¹⁴ tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.

[27:21]  ¹⁵ tn Heb “ask.”

[27:21]  ¹⁶ sn The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim.

[27:21]  ¹⁷ tn Heb “mouth,” meaning what he will say.

[27:22]  ¹⁸ tn Heb “stood.”

[17:9]  ¹⁹ tn This could be rendered literally “choose men for us.” But the lamed (ל) preposition probably indicates possession, “our men,” and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on “men,” indicates he was to select some to fight.

[17:10]  ²⁰ tn The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explaining what Joshua did that was in compliance with Moses’ words.

[17:11]  ²¹ tn The two verbs in the temporal clauses are by וְהָיָה כַּאֲשֶׁר (vÿhaya ka’asher, “as long as” or, “and it was that whenever”). This indicates that the two imperfect tenses should be given a frequentative translation, probably a customary imperfect.

[17:11]  ²² tn Or “lower.”

[17:12]  ²³ tn Literally “now the hands of Moses,” the disjunctive vav (ו) introduces a circumstantial clause here – of time.

[17:12]  ²⁴ tn The term used here is the adjective כְּבֵדִים (kÿvedim). It means “heavy,” but in this context the idea is more that of being tired. This is the important word that was used in the plague stories: when the heart of Pharaoh was hard, then the Israelites did not gain their freedom or victory. Likewise here, when the staff was lowered because Moses’ hands were “heavy,” Israel started to lose.

[17:12]  ²⁵ tn Heb “from this, one, and from this, one.”

[17:12]  ²⁶ tn The word “steady” is אֱמוּנָה (’emuna) from the root אָמַן (’aman). The word usually means “faithfulness.” Here is a good illustration of the basic idea of the word – firm, steady, reliable, dependable. There may be a double entendre here; on the one hand it simply says that his hands were stayed so that Israel might win, but on the other hand it is portraying Moses as steady, firm, reliable, faithful. The point is that whatever God commissioned as the means or agency of power – to Moses a staff, to the Christians the Spirit – the people of God had to know that the victory came from God alone.

[17:13]  ²⁷ tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).

[17:13]  ²⁸ tn Or “people.”

[17:13]  ²⁹ tn Heb “mouth of the sword.” It means as the sword devours – without quarter (S. R. Driver, Exodus, 159).

[24:13]  ³⁰ tn Heb “and he arose” meaning “started to go.”

[24:13]  ³¹ tn Heb “and.”

[32:17]  ³² sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.

[31:7]  ³³ tn The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.

[31:7]  ³⁴ tn Heb “fathers” (also in v. 20).

[31:14]  ³⁵ tc The LXX reads “by the door of the tent” in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.

[31:14]  ³⁶ tn Heb “tent of assembly” (מוֹעֵד אֹהֶל, ’ohel mo’ed); this is not always the same as the tabernacle, which is usually called מִשְׁכָּן (mishkan, “dwelling-place”), a reference to its being invested with God’s presence. The “tent of meeting” was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7-16; 33:7-11; Num 11:16, 24, 26; 12:4).

[31:14]  ³⁷ tn Heb “I will command him.”

[31:23]  ³⁸ tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

[31:23]  ³⁹ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.

[34:9]  ⁴⁰ sn See Num 27:18.

[1:2]  ⁴¹ tn Heb “Get up!”

[1:2]  ⁴² tn Heb “this Jordan”; the word “River” has been supplied in the translation for clarity (likewise in v. 11).

[1:2]  ⁴³ tc Heb “Cross over this Jordan, you and all these people, to the land that I am giving to them, to the children of Israel.” The final phrase, “to the children of Israel,” is probably a later scribal addition specifying the identity of “these people/them.”

[1:3]  ⁴⁴ tn Heb “Every place on which the sole of your foot walks, to you I have given it, as I said to Moses.” The second person pronouns in vv. 3-4 are plural, indicating that all the people are addressed here. The verbal form נְתַתִּיו (nÿtattiv, “I have given it”) is probably a perfect of certitude, emphasizing the certainty of the action. Another option is to translate, “I have already assigned it.” In this case the verb would probably refer to the Lord’s decree to Abraham that he would give this land to his descendants.

[1:4]  ⁴⁵ tn Heb “all the land of the Hittites.” The expression “the land of the Hittites” does not refer to Anatolia (modern Turkey), where the ancient Hittite kingdom of the second millennium b.c. was located, but rather to Syria, the “Hatti land” mentioned in inscriptions of the first millennium b.c. (see HALOT 1:363). The phrase is omitted in the LXX and may be a scribal addition.

[1:4]  ⁴⁶ tn Heb “the Great Sea,” the typical designation for the Mediterranean Sea.

[1:4]  ⁴⁷ tn Heb “From the wilderness and this Lebanon even to the great river, the River Euphrates, all the land of the Hittites, even to the great sea [at] the place where the sun sets, your territory will be.”

[1:5]  ⁴⁸ tn Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.

[1:6]  ⁴⁹ tn Heb “For you will cause these people to inherit the land that I swore to their fathers to give to them.” The pronoun “them” at the end of the verse refers to either the people or to the fathers.

[1:7]  ⁵⁰ tn Or “Only be.”

[1:7]  ⁵¹ tn Heb “so you can be careful to do.” The use of the infinitive לִשְׁמֹר (lishmor, “to keep”) after the imperatives suggests that strength and bravery will be necessary for obedience. Another option is to take the form לִשְׁמֹר as a vocative lamed (ל) with imperative (see Isa 38:20 for an example of this construction), which could be translated, “Indeed, be careful!”

[1:7]  ⁵² tn Heb “commanded you.”

[1:7]  ⁵³ tn Heb “be wise,” but the word can mean “be successful” by metonymy.

[1:7]  ⁵⁴ tn Heb “in all which you go.”

[1:8]  ⁵⁵ tn Heb “mouth.”

[1:8]  ⁵⁶ tn Heb “read it in undertones,” or “recite it quietly” (see HALOT 1:237).

[1:8]  ⁵⁷ tn Heb “be careful to do.”

[1:8]  ⁵⁸ tn Heb “you will make your way prosperous.”

[1:8]  ⁵⁹ tn Heb “and be wise,” but the word can mean “be successful” by metonymy.

[1:9]  ⁶⁰ tn Heb “Have I not commanded you?” The rhetorical question emphasizes the importance of the following command by reminding the listener that it is being repeated.

[1:9]  ⁶¹ tn Or perhaps, “don’t get discouraged!”

[1:9]  ⁶² tn Heb “in all which you go.”

[24:2]  ⁶³ tn Heb “your fathers.”

[24:2]  ⁶⁴ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

[24:2]  ⁶⁵ tn Or “served.”

[24:3]  ⁶⁶ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

[24:3]  ⁶⁷ tn Or “through.”

[24:4]  ⁶⁸ tn Heb “I gave to Esau Mount Seir to possess it.”

[24:5]  ⁶⁹ tn Heb “by that which I did in its midst.”

[24:7]  ⁷⁰ tn Heb “they”; the referent (the fathers) has been specified in the translation for clarity (see the previous verse).

[24:7]  ⁷¹ tn Or “put darkness between you and the Egyptians.”

[24:7]  ⁷² tn Heb “and he brought over them the sea and covered them.”

[24:7]  ⁷³ tn Heb “your eyes saw.”

[24:7]  ⁷⁴ tn Heb “many days.”

[24:8]  ⁷⁵ tn Or “took possession of.”

[24:9]  ⁷⁶ tn Heb “arose and fought.”

[24:9]  ⁷⁷ tn Heb “sent and called.”

[24:9]  ⁷⁸ tn Or “to curse.”

[24:10]  ⁷⁹ tn The infinitive absolute follows the finite verb in the Hebrew text and indicates continuation or repetition of the action. Balaam pronounced several oracles of blessing over Israel (see Num 23-24).

[24:10]  ⁸⁰ tn Heb “blessing.” Balaam’s “blessings” were actually prophecies of how God would prosper Israel.

[24:10]  ⁸¹ tn Heb “hand.”

[24:11]  ⁸² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[24:11]  ⁸³ tn Or perhaps, “citizens.”

[24:12]  ⁸⁴ tn Traditionally, “the hornet” (so KJV, NKJV, NASB, NIV, NRSV) but the precise meaning of the Hebrew word is uncertain (cf. NEB “panic”).

[24:12]  ⁸⁵ tn The LXX has “twelve,” apparently understanding this as a reference to Amorite kings west of the Jordan (see Josh 5:1, rather than the trans-Jordanian Amorite kings Sihon and Og (see Josh 2:10; 9:10).

[24:12]  ⁸⁶ tn Heb “and it drove them out from before you, the two kings of the Amorites, not by your sword and not by your bow.” The words “I gave you the victory” are supplied for clarification.

[24:13]  ⁸⁷ tn Or perhaps, “for.”

[24:13]  ⁸⁸ tn The words “the produce of” are supplied for clarification.

[24:14]  ⁸⁹ sn Joshua quotes the Lord’s words in vv. 2b-13 (note that the Lord speaks in the first person in these verses); in vv. 14-15 Joshua himself exhorts the people (note the third person references to the Lord).

[24:14]  ⁹⁰ tn Heb “fear.”

[24:14]  ⁹¹ tn Or “and serve.”

[24:14]  ⁹² tn Heb “your fathers.”

[24:14]  ⁹³ tn Or “served.”

[24:14]  ⁹⁴ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

[24:14]  ⁹⁵ tn Or “and serve.”

[24:15]  ⁹⁶ tn Heb “if it is bad in your eyes.”

[24:15]  ⁹⁷ tn Or “to serve.”

[24:15]  ⁹⁸ tn Or “will serve.”

[24:15]  ⁹⁹ tn Heb “your fathers.”

[24:15]  ¹⁰⁰ tn Or “served.”

[24:15]  ¹⁰¹ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

[24:15]  ¹⁰² tn Heb “house.”

[24:15]  ¹⁰³ tn Or “will serve.”

[24:16]  ¹⁰⁴ tn Heb “to.”

[24:16]  ¹⁰⁵ tn Or “can serve.”

[24:17]  ¹⁰⁶ tn Heb “of the house of slavery.”

[24:17]  ¹⁰⁷ tn Heb “for the Lord our God, he is the one who brought up us and our fathers from the land of Egypt, from the house of slaves.”

[24:17]  ¹⁰⁸ tn Or “great signs.”

[24:17]  ¹⁰⁹ tn Heb “and he guarded us in all the way in which we walked and among all the peoples through whose midst we passed.”

[24:18]  ¹¹⁰ tn Or “will serve.”

[24:19]  ¹¹¹ tn Heb “said to.”

[24:19]  ¹¹² tn Heb “you are not able to serve.”

[24:19]  ¹¹³ sn For an excellent discussion of Joshua’s logical argument here, see T. C. Butler, Joshua (WBC), 274-75.

[24:19]  ¹¹⁴ tn In the Hebrew text both the divine name (אֱלֹהִים, ’elohim) and the adjective (קְדֹשִׁים, qÿdoshim, “holy”) are plural. Normally the divine name, when referring to the one true God, takes singular modifiers, but this is a rare exception where the adjective agrees grammatically with the honorific plural noun. See GKC §124.i and IBHS 122.

[24:19]  ¹¹⁵ tn Heb “lift up” or “take away.”

[24:20]  ¹¹⁶ tn Or “when.”

[24:20]  ¹¹⁷ tn Or “and serve.”

[24:20]  ¹¹⁸ tn The words “against you” are added for clarification.

[24:20]  ¹¹⁹ tn Heb “bring you to an end.”

[24:20]  ¹²⁰ tn Heb “after he did good for you.”

[24:21]  ¹²¹ tn The translation assumes that כִּי (ki) is emphatic. Another option is to take it as explanatory, “No, for we will….”

[24:21]  ¹²² tn Or “will serve.”

[24:22]  ¹²³ tn Heb “You are witnesses against yourselves that you have chosen for yourselves the Lord to serve him.”

[24:22]  ¹²⁴ sn Like witnesses in a court of law, Israel’s solemn vow to worship the Lord will testify against them in the divine court if the nation ever violates its commitment.

[24:23]  ¹²⁵ tn The words “Joshua said” are supplied for clarification.

[24:23]  ¹²⁶ tn Heb “bend your heart toward.” The term לֵבָב (levav, “heart”) probably here refers to the people’s volition or will.

[24:24]  ¹²⁷ tn Or “will serve.”

[24:24]  ¹²⁸ tn Heb “and listen to his voice.”

[24:25]  ¹²⁹ tn Heb “cut a covenant.”

[24:25]  ¹³⁰ tn Heb “a statute and a judgment.”

[24:27]  ¹³¹ tn Heb “all the words of the Lord which he spoke with us.”

[24:27]  ¹³² tn Or “lest,” “so that you might not.”

[24:28]  ¹³³ tn Heb “And Joshua sent the people away, each to his inheritance.”

[24:29]  ¹³⁴ tn Heb “after these things.”

[24:30]  ¹³⁵ tn Heb “in the territory of his inheritance.”

[24:31]  ¹³⁶ tn Or “served.”

[24:31]  ¹³⁷ tn Heb “all the days of Joshua and all the days of the elders who outlived him.”

[24:31]  ¹³⁸ tn Heb “who knew all the work of the Lord which he had done for Israel.”

[24:32]  ¹³⁹ tn Heb “one hundred qesitahs.” The Hebrew word קְשִׂיטָה (qesitah) is generally understood to refer to a unit of money, but the value and/or weight is unknown. The word occurs only here and in Gen 33:19 and Job 42:11.

[24:32]  ¹⁴⁰ tn Heb “and they became for the sons of Joseph an inheritance.” One might think “bones” is the subject of the verb “they became,” but the verb is masculine, while “bones” is feminine. The translation follows the emendation suggested in the BHS note, which appeals to the Syriac and Vulgate for support. The emended reading understands “the part (of the field)” as the subject of the verb “became.” The emended verb is feminine singular; this agrees with “the part” (of the field), which is feminine in Hebrew.

[24:33]  ¹⁴¹ tn Heb “in Gibeah of Phinehas, his son, which had been given to him in the hill country of Ephraim.”