© 1993 by Thomas Nelson, Inc.

© 1993 by Thomas Nelson, Inc.

2. Kidnapping Exodus 21:16; Deuteronomy 24:7 3. Striking or Cursing Parents Exodus 21:15; Leviticus 20:9; Proverbs 20:20; Matthew 15:4; Mark 7:10 4. Magic and Divination Exodus 22:18 5. Bestiality Exodus 22:19; Leviticus 20:15–16 6. Sacrificing to False Gods Exodus 22:20 7. Profaning the Sabbath Exodus 35:2; Numbers 15:32–36 8. Offering Human Sacrifice Leviticus 20:2 9. Adultery Leviticus 20:10–21; Deuteronomy 22:22 10. Incest Leviticus 20:11, 12, 14 11. Homosexuality Leviticus 20:13 12. Blasphemy Leviticus 24:11–14, 16, 23 13. False Prophecy Deuteronomy 13:1–10 14. Incorrigible Rebelliousness Deuteronomy 17:12; 21:18–21 15. Fornication Deuteronomy 22:20–21 16. Rape of Betrothed Virgin Deuteronomy 22:23–27 © 1993 by Thomas Nelson, Inc.

DEUTERONOMY—NOTE ON 13:10 stone him to death. The convicting witness cast the first stone. Love for family and friends must not take precedence over devotion to God (cf. Luke 14:26).

DEUTERONOMY—NOTE ON 13:12 one of your cities. He has in mind an entire city of Canaan given by God to the Israelites, yet enticed to idolatry.

DEUTERONOMY—NOTE ON 13:13 worthless fellows. Lit., "sons of Belial (worthlessness)." Belial is used of Satan in 2 Cor. 6:15. It is a way to describe evil, worthless, or wicked men (Judg. 19:22; 1 Sam. 2:12; 1 Kings 21:10, 13).

DEUTERONOMY—NOTE ON 14:1 You shall not cut . . . or make any baldness. The two practices, lacerating the body and shaving the head, were associated with mourning customs of foreign religions. Though the actions could in themselves appear to be innocent, they were associated with practices and beliefs reprehensible to the Lord. Cf. Lev. 19:27–28; 21:5; 1 Kings 18:28; 1 Cor. 3:17.

DEUTERONOMY—NOTE ON 14:2 you are a people holy to the Lord your God. Again comes the important reminder of their peculiar relation to God. Over 250 times, Moses emphasized to Israel, "the Lord your God."

DEUTERONOMY—NOTE ON 14:3–21 This summary of clean and unclean animals is drawn from the list in Lev. 11:2–23. The ground for the allowances and

prohibitions of the eating of certain animals was that Israel was to be holy to the Lord (Deut. 14:2, 21). These special dietary laws were to separate them from social mixing with pagan idolatrous people, to prevent them from being lured into idolatry.

DEUTERONOMY—NOTE ON 14:21 anything that has died naturally. Eating the meat of an animal that had died a natural death was prohibited because the animal had not been killed in the proper fashion and the blood drained out (see note on 12:23). The animal, however, could be eaten by "the sojourner who is within your towns." See notes on Lev. 17:10–16. a young goat in its mother's milk. This prohibition no doubt reflected a common practice in Canaanite religion that was superstitiously observed hoping that fertility and productivity would be increased (cf. Ex. 23:19; 34:26).

DEUTERONOMY—NOTE ON 14:22 tithe. A tenth. The tithe specified in these verses was only that of the agricultural produce that the land would provide. This was a second tithe to be used for the celebration of convocations of worship at the sanctuary (vv. 23–26), in addition to the first tithe mentioned, known as the Levitical tithe, which went to support the priests and Levites who served the people. Cf. Lev. 27:30–33 and Num. 18:21–32. A third welfare tithe was also offered every three years (see notes on Deut. 14:28; 26:12).

DEUTERONOMY—NOTE ON 14:23 before the Lord. . . you shall eat. The tithe was to be taken to the central sanctuary where the worshipers were to eat a portion in fellowship with the Lord.

DEUTERONOMY—NOTE ON 14:24 if the way is too long. If certain Israelites lived too far from the sanctuary for it to be practical for them to carry their agricultural tithe there, then they could exchange the tithe locally for silver and subsequently convert the money back into substance at the sanctuary.

DEUTERONOMY—NOTE ON 14:26 wine or strong drink. See notes on Prov. 20:1; 23:29–35; 31:4–7.

DEUTERONOMY—NOTE ON 14:28 At the end of every three years. In year three and year six of the seven-year sabbatical cycle, rather than taking this tithe to the central sanctuary, it was instead stored up within the individual cities in the land. This tithe was used to feed the Levites, the orphan, the widow, and the stranger (i.e., foreigner) who lived with the Israelites. Cf. 26:12 and Num. 18:26–32.

DEUTERONOMY—NOTE ON 15:1 At the end of every seven years . . . grant a release. The sabbatical year was established and described in Ex. 23:10–11 and Lev. 25:1–7. However, while these texts stated that in the seventh year the land was to lie fallow without any crops being planted, only here did Moses prescribe a cancellation of debts. On the basis of Deut. 15:9–11, the debt was canceled completely and permanently, not just a cancellation of payment during that year.

DEUTERONOMY—NOTE ON 15:3 Of a foreigner you may exact it. The provision for sabbatical release of debts was not intended for one who stayed only temporarily in the land. That foreigner was still responsible to pay his debts.

DEUTERONOMY—NOTE ON 15:4 there will be no poor. Idealistically, there was the possibility that poverty would be eradicated in the land "for the Lord will bless you in the land." The fullness of that blessing, however, would be contingent on the completeness of Israel's obedience. Thus, vv. 4–6 were an encouragement to strive for a reduction of poverty while at the same time they stressed the abundance of the provision God would make in the Promised Land.

DEUTERONOMY—NOTE ON 15:8 lend him sufficient for his need. The attitude of the Israelites toward the poor in their community was to be one of warmth and generosity. The poor were given whatever was necessary to meet their needs, even with the realization that such "loans" would never need to be paid back. See note on 23:19–20.

DEUTERONOMY—NOTE ON 15:11 For there will never cease to be poor in the land. Realistically (in contrast to v. 4), the disobedience toward the Lord on Israel's part meant that there would always be poor people in the land of Israel. Jesus repeated this truism in Matt. 26:11.

DEUTERONOMY—NOTE ON 15:12 If your brother . . . is sold. In the context of vv. 1–11, the reason for the sale would be default, an alternative repayment of a debt, and a period of servitude would substitute for that repayment. The Hebrew slave would serve his master six years following the sale with freedom being declared in the seventh year.

DEUTERONOMY—NOTE ON 15:13 you shall not let him go empty-handed. When a slave had completed his time of service, his former owner was to make ample provision for him so that he would not begin his state of new freedom in destitution.

DEUTERONOMY—NOTE ON 15:15 remember. The Israelites, formerly enslaved in Egypt, were to treat their own slaves as God had treated them.

DEUTERONOMY—NOTE ON 15:17 an awl . . . through his ear. In certain circumstances, a slave might prefer to remain with the family after the required six years of servitude. He would then be marked with a hole in his ear and become a servant forever (cf. Ex. 21:5–6).

DEUTERONOMY—NOTE ON 15:18 half the cost of a hired servant. Lit., "second" or "double." The slave was worth double to his owner because the owner not only had the service of the slave, but he also did not have to pay out anything for that service as he would have for a hired hand.

DEUTERONOMY—NOTE ON 15:19 All the firstborn . . . dedicate. The firstborn was the first to be produced during the bearing life of an animal. It was to be consecrated to the Lord. The firstborn would be sacrificed annually, and the offerers would participate in the sacrificial meal (see 14:23). nor shear. The firstborn ox or bull was not to be worked, nor the firstborn sheep or goat shorn in the time before their sacrifice to the Lord.

DEUTERONOMY—NOTE ON 15:21 any blemish. An imperfect firstborn animal was not acceptable as a sacrifice. It was to be treated like any other nonsacrificial animal (see 12:15–16) and eaten at home (cf. Mal. 1:6–14).

DEUTERONOMY—NOTE ON 16:1–17 Moses discusses the feasts during which all the men over 20 years of age were to appear before the Lord at the central worship site. If possible, their families were to go as well (see vv. 11, 14). Cf. Ex. 23; Lev. 23; Num. 28–29.

DEUTERONOMY—NOTE ON 16:1 the month of Abib. Abib (which was later called Nisan) occurred in the spring (approximately March or April).

DEUTERONOMY—NOTE ON 16:1–8 keep the Passover. The offering of Passover itself was to be only a lamb (Ex. 12:3–11). However, additional offerings were also to be made during the Passover and the subsequent seven days of the Feast of Unleavened Bread (cf. Ex. 12:15–20; 13:3–10; Lev. 23:6–8; Num. 28:19–25). Therefore, sacrifices from both the flock and the herd were used in keeping the Passover.

DEUTERONOMY—NOTE ON 16:3 remember. This was the key word at Passover

time as it is for the Lord's Supper today (cf. Matt. 26:26–30; Luke 22:14–19; 1 Cor. 11:23–26).

DEUTERONOMY—NOTE ON 16:5–6 at the place . . . God will choose. The Passover sacrifices could no longer be slain by every family in their house (see Ex. 12:46). From this point on, the Passover sacrifices must be killed at the central place of worship.

DEUTERONOMY—NOTE ON 16:7 in the morning . . . go to your tents. After the sacrifice of the Passover animal and the eating and the night vigil that followed, in the morning the people would return to their lodgings or tents where they were staying for the duration of the feast.

DEUTERONOMY—NOTE ON 16:10–12 the Feast of Weeks. Seven weeks later this second feast was celebrated. It was also called the "Feast of Harvest" (Ex. 23:16) or the "day of the firstfruits" (Lev. 23:9–22; Num. 28:26–31) and later came to be known as "Pentecost" (Acts 2:1). With the grain harvest completed, this oneday festival was a time of rejoicing. The outpouring of the Holy Spirit, 50 days after the death of Christ at the Passover, was on Pentecost and gives special meaning to that day for Christians (cf. Joel 2:28–32; Acts 2:14–18).

DEUTERONOMY—NOTE ON 16:13–15 the Feast of Booths. This was also called the "Feast of Ingathering" and the "Feast of Tabernacles" (cf. Ex. 23:16; 34:22; Lev. 23:33–43; Num. 29:12–39).

Israel's Calendar

Israel's Calendar Month Order in Calendar Pre-/Postexilic Sacred/Civil Modern Equivalent Characteristics Abib/Nisan 1/7 March/April Latter Rains; Barley Harvest Ziv/Iyyar 2/8 April/May Dry Season Begins Sivan 3/9 May/June Wheat Harvest; Early Figs Tammuz 4/10 June/July Hot Season; Grape Harvest Ab 5/11 July/August Olive Harvest Elul 6/12 August/September Dates, Summer Figs Ethanim/Tishri 7/1 September/October Former Rains; Plowing Time Bul/Heshvan 8/2 October/November Rains; Wheat, Barley Sown Chislev 9/3 November/December Winter Begins

Tebeth 10/4 December/January Rains Shebat 11/5 January/February Almond Trees Blossom Adar 12/6 February/March Latter Rains Begin; Citrus Harvest

DEUTERONOMY—NOTE ON 16:18–18:22 This section deals with the responsibilities of the officials who were to maintain pure worship within the land and to administer justice impartially.

DEUTERONOMY—NOTE ON 16:18 appoint judges and officers. Moses had appointed leaders at Sinai to help him in the administration of the people (1:13). Here he specified that such important leadership should continue in each city. "Judges" were those who adjudicated cases with the application of the law. "Officers" were subordinate leaders of various kinds.

DEUTERONOMY—NOTE ON 16:19 a bribe blinds the eyes. Accepting a bribe was wrong since it perverted the ability of judges to act in fairness to the parties in litigation.

DEUTERONOMY—NOTE ON 16:21–22 Asherah . . . pillar. Asherah was the name of a Canaanite goddess, represented by a wooden pole, image or tree. A stone pillar symbolic of male fertility was prevalent in the Canaanite religion. These were forbidden by the first two commandments (Ex. 20:3–6; Deut. 5:7–10).

DEUTERONOMY—NOTE ON 17:1 any defect. To bring a defective sacrifice to the Lord was to bring something into the sanctuary that was forbidden. Such a sacrifice was an abomination to the Lord. To offer less than the best to God was to despise his name (see Mal. 1:6–8). Offering a less-than-perfect sacrifice was, in effect, failing to acknowledge God as the ultimate provider of all that was best in life.

DEUTERONOMY—NOTE ON 17:3–7 served other gods. The local judges were to see that false worshipers were executed, so that idolatry was dealt with severely.

DEUTERONOMY—NOTE ON 17:6–7 of two . . . or of three witnesses. The execution of the idolater could not take place on the basis of hearsay. There had to be at least two valid witnesses against the accused person in order for a case to be established. One witness was not sufficient in a case of this severity; this standard avoided false testimony. The way in which the execution was carried out emphasized the burden of responsibility for truthful testimony that rested on

the witnesses in a case involving capital punishment. The witnesses, by casting the first stone, accepted responsibility for their testimony (cf. 19:15; 1 Cor. 5:13).

DEUTERONOMY—NOTE ON 17:8–13 any case . . . too difficult for you. If a judge thought a case was too difficult for him to decide, he could take it to a central tribunal, consisting of priests and an officiating chief judge, to be established at the future site of the central sanctuary. The decision of that tribunal would be final, and anyone refusing to abide by that court's decision was subject to the death penalty.

DEUTERONOMY—NOTE ON 17:14 a king. The office of kingship was anticipated by Moses in the Pentateuch (see Gen. 17:16; 35:11; 49:9–12; Num. 24:7, 17). He anticipated the time when the people would ask for a king and here gave explicit instruction concerning the qualifications of that future king.

DEUTERONOMY—NOTE ON 17:15 from among your brothers. How the Lord would make that choice was not said, but the field was narrowed by the specification that he must be a brother Israelite.

DEUTERONOMY—NOTE ON 17:16–17 acquire . . . acquire . . . acquire. Restrictions were placed on the king: 1) he must not acquire many horses; 2) he must not take multiple wives; and 3) he must not accumulate much silver and gold. The king was not to rely on military strength, political alliances, or wealth for his position and authority, but he was to look to the Lord. Solomon violated all of those prohibitions, while his father, David, violated the last two. Solomon's wives brought idolatry into Jerusalem, which resulted in the kingdom being divided (1 Kings 11:1–43).

DEUTERONOMY—NOTE ON 17:18 write . . . a copy of this law. The ideal set forth was that of the king who was obedient to the will of God, which he learned from reading the law. The result of his reading of the Pentateuch would be fear of the Lord and humility. The king was pictured as a scribe and scholar of Scripture. Josiah reinstituted this approach at a bleak time in Israel's history (cf. 2 Kings 22).

DEUTERONOMY—NOTE ON 17:20 his heart may not be lifted up above his brothers. The king was not to be above God's law, any more than any other Israelite.

DEUTERONOMY—NOTE ON 18:1 all the tribe of Levi. Unlike the other 12 tribes, none of the tribe of Levi, including the priests, was given an allotment of land to settle and cultivate. The Levites lived in the cities assigned to them throughout the land (Num. 35:1–8; Josh. 21) while the priests lived near the central sanctuary, where they went to officiate in their appropriate course (cf. 1 Chron. 6:57–60). Levites assisted the priests (Num. 3; 4; 8).

DEUTERONOMY—NOTE ON 18:3–5 the priests' due. In place of a land inheritance and in recognition of their priestly duties, the priests had a right to specific portions of the animals offered for sacrifices.

DEUTERONOMY—NOTE ON 18:6–8 a Levite. If a Levite wanted to go to the central sanctuary to minister there in the Lord's name, he was permitted to do so and to receive equal support along with other Levites.

DEUTERONOMY—NOTE ON 18:9–12 the abominable practices of those nations. Moses gave a strict injunction not to copy, imitate, or do what the polytheistic Canaanites did. Nine detestable practices of the Canaanites were delineated in vv. 10–11, namely: 1) sacrificing children in the fire (see 12:31); 2) witchcraft, seeking to determine the will of the gods by examining and interpreting omens; 3) soothsaying, attempting to control the future through power given by evil spirits; 4) interpreting omens, telling the future based on signs; 5) sorcery, inducing magical effects by drugs or some other sort of potion; 6) conjuring spells, binding other people by magical muttering; 7) being a medium, one who supposedly communicates with the dead, but actually communicates with demons; 8) being a spiritist, one who has an intimate acquaintance with the demonic, spiritual world; and 9) calling up the dead, investigating and seeking information from the dead. These evil practices were the reason the Lord was going to drive the Canaanites out of the land.

DEUTERONOMY—NOTE ON 18:15–19 a prophet like me. The singular pronoun emphasizes the ultimate Prophet who was to come. Both the OT (34:10) and the NT (Acts 3:22–23; 7:37) interpret this passage as a reference to the coming Messiah, who like Moses would receive and preach divine revelation and lead his people (cf. John 1:21, 25, 43–45; 6:14; 7:40). In fact, Jesus was like Moses in several other ways: 1) he was spared death as a baby (Ex. 2; Matt. 2:13–23); 2) he renounced a royal court (Phil. 2:5–8; Heb. 11:24–27); 3) he had compassion on his people (Num. 27:17; Matt. 9:36); 4) he made intercession for the people (Deut. 9:18; Heb. 7:25); 5) he spoke with God face to face (Ex. 34:29–30; 2 Cor.

3:7); and 6) he was the mediator of a covenant (Deut. 29:1; Heb. 8:6–7).

DEUTERONOMY—NOTE ON 18:20–22 who speaks in the name of other gods. In contrast to the true prophet, Moses predicted there would be false prophets who would come to Israel, speaking not in the name of the Lord, but in the name of false gods. How could the people tell if a prophet was authentically speaking for God? Moses said, "if the word does not come to pass," it was not from God. The characteristic of false prophets is the failure of their predictions to always come true. Sometimes false prophets speak and it happens as they said, but they are representing false gods and trying to turn people from the true God—they must be rejected and executed (13:1–5). Other times, false prophets are more subtle and identify with the true God but speak lies. If ever a prophecy of such a prophet fails, he is shown to be false. Cf. Jer. 28:15–17 and 29:30–32.

DEUTERONOMY—NOTE ON 19:1–23:14 The statutes explained by Moses in this part of Deuteronomy deal broadly with social and community order. These laws focus on interpersonal relationships.

DEUTERONOMY—NOTE ON 19:1–13 See Num. 35:9–34 for the purpose of the cities of refuge.

DEUTERONOMY—NOTE ON 19:2 three cities. Three cities of refuge were to be set aside in Canaan after the conquest of the land (see Josh. 20:7 for Israel's obedience to this command). These three cities to the west of the Jordan River were in addition to the three already established east of it (see Deut. 4:41–43 for the eastern cities of refuge).

DEUTERONOMY—NOTE ON 19:9 add three other cities. If the Israelites had been faithful in following the Lord fully, then he would have enlarged their territory to the boundaries promised in the Abrahamic Covenant (Gen. 15:18–21). In that case, three more cities of refuge, for a total of nine, would have been needed.

DEUTERONOMY—NOTE ON 19:14 your neighbor's landmark. These "landmarks" referred to stones bearing inscriptions that identified the owner of the property. Moving a neighbor's boundary stone was equivalent to stealing his property (cf. Prov. 22:28; 23:10).

DEUTERONOMY—NOTE ON 19:15 on the evidence of two witnesses or of three witnesses. More than one witness was necessary to convict a man of a crime. This principle was to act as a safeguard against the false witness who might

bring an untruthful charge against a fellow Israelite. By requiring more than one witness, greater accuracy and objectivity was gained (cf. Deut. 17:6; Matt. 18:15–17; 2 Cor. 13:1).

DEUTERONOMY—NOTE ON 19:16–19 a malicious witness. In some cases, there would only be one witness who brought a charge against someone. When such a case was taken to the central tribunal of priests and judges for trial, and upon investigation the testimony of the witness was found to be false, the accuser received the punishment appropriate for the alleged crime.

DEUTERONOMY—NOTE ON 19:20 hear and fear. When the fate of the false witness became known in Israel, it would serve as a deterrent against giving false testimony in Israel's courts.

DEUTERONOMY—NOTE ON 19:21 eye for eye. This principle of legal justice (called lex talionis, "law of retaliation") was given to encourage appropriate punishment of a criminal in cases where there might be a tendency to be either too lenient or too strict (see notes on Ex. 21:23–24; Lev. 24:20). Jesus confronted the Jews of his day for taking this law out of the courts and using it for purposes of personal vengeance (cf. Matt. 5:38–42).

DEUTERONOMY—NOTE ON 20:1–20 The humanitarian principles applicable in war under Mosaic law are in stark contrast to the brutality and cruelty of other nations.

DEUTERONOMY—NOTE ON 20:1 not be afraid. When Israelites went into battle, they were never to fear an enemy's horses or chariots because the outcome of a battle would never be determined by mere military strength. The command not to be afraid was based on God's power and faithfulness, which had already been proved to Israel in their deliverance from Egypt.

DEUTERONOMY—NOTE ON 20:2–4 the priest shall . . . speak to the people. The role of the priest in battle was to encourage the soldiers by God's promise, presence, and power to be strong in faith. A lack of trust in God's ability to fight for them would affect the strength of their will so that they would become fainthearted. Victory was linked to their faith in God.

DEUTERONOMY—NOTE ON 20:5–8 Let him go back to his house. Four exemptions from service in Israel's volunteer army were cited to illustrate the principle that anyone whose heart was not in the fight should not be there. Those who had other matters on their minds or were afraid were allowed to leave the army and return to their homes, since they would be useless in battle and even influence others to lose courage (v. 8).

DEUTERONOMY—NOTE ON 20:10–15 terms of peace. Cities outside of Canaan were not under the judgment of total destruction, so to them Israel was to offer a peace treaty. If the city agreed to become a vassal to Israel, then the people would become tributary subjects. However, if the offer of peace was rejected, Israel was to besiege and take the city, killing the men and taking possession of the rest of the people and animals as spoils of war. Note here the principle that the proclamation of peace preceded judgment (cf. Matt. 10:11–15).

DEUTERONOMY—NOTE ON 20:16–18 devote them to complete destruction. The Canaanite cities were to be totally destroyed, i.e., nothing was to be spared, in order to destroy their influence toward idolatry (cf. 7:22–26).

DEUTERONOMY—NOTE ON 20:19–20 you shall not destroy its trees. When besieging a city, armies in the ancient world would cut down the trees to build ramps and weapons, as well as facilities for the long siege. However, Israel was not to use fruit trees in the siege of a city, so they could enjoy the fruit of the

land God had given to them (7:12–13).

DEUTERONOMY—NOTE ON 21:1–9 it is not known who killed him. This law, which dealt with an unsolved homicide, was not given elsewhere in the Pentateuch. In the event that the guilty party was unknown, justice could not adequately be served. However, the people were still held responsible to deal with the crime. The elders of the city closest to the place where the body of a dead man was found were to accept responsibility for the crime. This precluded inter-city strife, in case relatives sought revenge. They would go to a valley (idol altars were always on high places, so this avoided association with idolatry) and there break the neck of a heifer, indicating that the crime deserved to be punished. But the handwashing of the elders (v. 6) would show that, although they accepted responsibility for what had happened, they were nevertheless free from the guilt attached to the crime.

DEUTERONOMY—NOTE ON 21:5 This distinctly indicates that final judicial authority in the theocracy of Israel rested with the priests.

DEUTERONOMY—NOTE ON 21:11–14 a beautiful woman. According to ancient war customs, a female captive became the servant of the victors. Moses was given instruction to deal in a kind way with such issues. In the event her conquerors were captivated by her beauty and contemplated marriage with her, one month was required to elapse, during which her troubled feelings might settle, her mind would be reconciled to the new conditions of conquest, and she could sorrow over the loss of her parents as she left home to marry a stranger. One month was the usual mourning period for Jews, and the features of this period, e.g., shaving the head, trimming the nails, and removing her lovely clothes (ladies on the eve of captivity dressed to be attractive to their captors), were typical signs of Jewish grief. This action was important to show kindness to the woman and to test the strength of the man's affection. After the 30 days, they could marry. If later he decided divorce was appropriate (based on the provisions of 24:1–4), he could not sell her as a slave. She was to be set completely free because "you have humiliated her." This phrase clearly refers to sexual activity, in which the wife has fully submitted herself to her husband (cf. 22:23–29). It should be noted that divorce appears to have been common among the people, perhaps learned from their time in Egypt, and tolerated by Moses because of their "hardness of heart" (see notes on Deut. 24:1–4; Matt. 19:8).

DEUTERONOMY—NOTE ON 21:11–12 among the captives a beautiful woman.

Such a woman would be from a non-Canaanite city that Israel had captured (see 20:14) since all the Canaanites were to be killed (20:16). These discarded items were symbolic of the casting off of her former life and carried purification symbolism (cf. Lev. 14:18; Num. 8:7).

DEUTERONOMY—NOTE ON 21:15–17 has two wives. In the original, the words are rendered "has had two wives," referring to events that have already taken place, evidently intimating that one wife is dead and another has taken her place. Moses, then, is not legislating on a polygamous case where a man has two wives at the same time, but on that of a man who has married twice in succession. The man may prefer the second wife and be exhorted by her to give his inheritance to one of her sons. The issue involves the principle of the inheritance of the firstborn (the right of primogeniture). The firstborn son of the man, whether from the favorite wife or not, was to receive the double portion of the inheritance. The father did not have the authority to transfer this right to another son. This did not apply to sons of a concubine (Gen. 21:9–13) or in cases of misconduct (Gen. 49:3–4).

DEUTERONOMY—NOTE ON 21:18–21 a stubborn and rebellious son. Cf. 27:16. The long-term pattern of rebellion and sin of a child who was incorrigibly disobedient is in view. No hope remained for such a person who flagrantly violated the fifth commandment (Ex. 20:12), so he was to be stoned to death.

DEUTERONOMY—NOTE ON 21:22–23 hang him on a tree. After an execution, the body was permitted to hang on a tree for the rest of the day as a public display of the consequences of disobedience. However, the body was not to remain on the tree overnight, but was to be properly buried before sunset. Cf. Gal. 3:13, where Paul quotes this text in regard to the death of the Lord Jesus Christ.

DEUTERONOMY—NOTE ON 22:1–26:19 While loving God was the first duty (cf. 6:5), loving one's neighbor came next (cf. Matt. 22:37–40). In this section, the law of loving one's neighbor is applied to domestic and social relationships.

DEUTERONOMY—NOTE ON 22:1–4 ignore them. The Israelite must not hide his eyes from such an obvious loss. It was his duty to pursue and bring back the lost property of his neighbor.

DEUTERONOMY—NOTE ON 22:5 nor shall a man put on a woman's cloak. Found only here in the Pentateuch, this statute prohibited a man from wearing

any item of feminine clothing or ornamentation, or a woman from wearing any item of masculine clothing or ornamentation. The same word translated "abomination" was used to describe God's view of homosexuality (Lev. 18:22; 20:13). This instance specifically outlawed transvestism. The creation order distinctions between male and female were to be maintained without exception (cf. Gen. 1:27).

DEUTERONOMY—NOTE ON 22:6 a bird's nest. Found only here in the Pentateuch, this law showed that God cared for the long-term provisions for his people. By letting the mother go, food could be acquired without killing the source of future food.

DEUTERONOMY—NOTE ON 22:8 a parapet. Found only here in the Pentateuch, this refers to the roof of a home in ancient Israel, which was flat and usually reached by outside stairs. To prevent injury or death from falling, a fence was to be built around the roof. This, too, expressed love for those who might otherwise be injured or killed.

DEUTERONOMY—NOTE ON 22:9 two kinds of seed. The aim of the legislation seems to be to maintain healthy crops by keeping the seeds separate from one another. See note on Lev. 19:19.

DEUTERONOMY—NOTE ON 22:10 an ox and a donkey together. According to the dietary laws prescribed earlier (14:1–8), the ox was a "clean" animal, but the donkey was "unclean." Even more compelling was the fact that these two different animals couldn't together plow a straight furrow. Their temperaments, natural instincts, and physical characteristics made it impossible. As with the seed (Deut. 22:9), God is protecting his people's food.

DEUTERONOMY—NOTE ON 22:11 cloth of wool and linen. See note on Lev. 19:19.

DEUTERONOMY—NOTE ON 22:12 make . . . tassels. See Num. 15:38–40 for the purpose of these tassels.

DEUTERONOMY—NOTE ON 22:13–30 This section is on family life (cf. Lev. 18:1– 30; 20:10–21).

DEUTERONOMY—NOTE ON 22:13–21 An Israelite who doubted the virginity of his bride was to make a formal accusation to the "elders of the city." If her parents

gave proof of virginity showing the accusation was false, the husband was to pay a penalty and was prohibited from divorcing the woman. However, if she was found not to be a virgin, then she was to be put to death.

DEUTERONOMY—NOTE ON 22:15 the evidence of her virginity. Probably a blood-stained garment or a bed sheet from the wedding night.

DEUTERONOMY—NOTE ON 22:19 shekels. This word is not in the Hebrew text, but the context suggests it. A shekel weighed .4 ounces, so the total fine would be about 2.5 pounds of silver.

DEUTERONOMY—NOTE ON 22:22–29 Adultery was punished by death for the two found in the act. If the adulterous persons were a man with a woman who was pledged to be married to someone else, this consentual act led to the death of both parties (vv. 23–24). However, if the man forced (i.e., raped) the woman, then only the man's life was required (vv. 25–27). If the woman was a virgin not pledged in marriage, then the man had to pay a fine, marry the girl, and keep her as his wife as long as he lived (vv. 28–29).

DEUTERONOMY—NOTE ON 22:30 A man shall not take his father's wife. In no case was a man to marry his father's wife or have sexual relations with her. This probably has relations with a stepmother in view, though incest was certainly forbidden (cf. Lev. 18:6–8).

DEUTERONOMY—NOTE ON 23:1 the assembly of the Lord. From the sanctification of the home and marriage in the previous chapter, Moses proceeds to the sanctification of their union as a congregation and speaks of the right of citizenship, including being gathered before the presence of the Lord to worship him. Most likely, this law did not exclude one from residence in the area where Israel was to live, but from public offices and honors, intermarriage, and participation in the religious rites at the tabernacle plus later at the temple. The emasculated (v. 1), the illegitimate (v. 2), and the Ammonites and Moabites (vv. 3–6) were not allowed to worship the Lord. The general rule was that strangers and foreigners, for fear of friendship or marriage connections which would lead Israel into idolatry, were not admissible until their conversion to God and the Jewish faith. This purge, however, describes some limitations to the general rule. Eunuchs, illegitimate children, and people from Ammon and Moab were excluded. Eunuchs were forbidden because such willful mutilation (lit. in Hebrew by crushing, which was the way such an act was generally performed)

violated God's creation of man, was associated with idolatrous practices and was done by pagan parents to their children so that they might serve as eunuchs in the homes of the great (cf. 25:11–12). The illegitimate were excluded so as to place an indelible stigma as a discouragement to shameful sexual misconduct. People from Ammon and Moab were excluded, not because they were born out of incest (cf. Gen. 19:30ff.), but on account of their vicious hostility toward God and his people Israel. Many of the Israelites were settled east of the Jordan in the immediate neighborhood of these people, so God raised this wall to prevent the evils of idolatrous influence. Individuals from all three of these outcast groups are offered grace and acceptance by Isaiah upon personal faith in the true God (cf. Isa. 56:1–8). Ruth the Moabitess serves as a most notable example (cf. Ruth 1:4, 16).

DEUTERONOMY—NOTE ON 23:2–3 to the tenth generation. The use of the words "may" and "forever" in vv. 3, 6 seems to indicate that this phrase is an idiom denoting permanent exclusion from the worshiping community of Israel. In contrast, an Edomite or Egyptian might worship in Israel in the third generation (see vv. 7–8). Though these nations had also been enemies, Edom was a near relative, coming from Jacob's family, while individual Egyptians had shown kindness to the Israelites at the exodus (cf. Ex. 12:36).

DEUTERONOMY—NOTE ON 23:9–14 Because the camp of Israelite soldiers was a place of God's presence (v. 14), the camp was to be kept clean. Instruction was given concerning nocturnal emission (vv. 10–11) and defecation (vv. 12–13). Such instruction for external cleanness illustrated what God wanted in the heart.

DEUTERONOMY—NOTE ON 23:15–25:19 Moses selected 21 sample laws to further illustrate the nature of the requirements of living under the Sinaitic Covenant.

DEUTERONOMY—NOTE ON 23:15–16 A fugitive slave was not to be turned over to his master. Evidently this has in mind a slave from the Canaanites or other neighboring nations who was driven out by oppression or with a desire to know Israel's God.

DEUTERONOMY—NOTE ON 23:17–18 Prostitution as a form of worship was forbidden. "Dog" was a reference to male prostitutes (cf. Rev. 22:15).

DEUTERONOMY—NOTE ON 23:19–20 This prohibition of lending money at interest to a fellow Israelite is qualified by Ex. 22:25 and Lev. 25:35–36, which

indicates that it restricts its application to the poor and prevents further impoverishment, but it was allowed for foreigners who were engaged in trade and commerce to enlarge their wealth. According to Deut. 15:1–2, it is also clear that money could be legitimately lent in the normal course of business, subject to forgiveness of all unpaid debt in the sabbatical year (cf. 24:10).

DEUTERONOMY—NOTE ON 23:21–23 Though vows were made voluntarily, they were to be promptly kept once made. Cf. Num. 30:2.

DEUTERONOMY—NOTE ON 23:24–25 Farmers were to share their produce with the people in the land, but the people were not to profit from the farmers' generosity.

DEUTERONOMY—NOTE ON 24:1–4 This passage does not command, commend, condone, or even suggest divorce. Rather, it recognizes that divorce occurs and permits it only on restricted grounds. The case presented here is designed to convey the fact that divorcing produced defilement. Notice the following sequence: 1) if a man finds an uncleanness (some impurity or something vile, cf. 23:14) in his wife, other than adultery, which was punished by execution (cf. 22:22); 2) if he legally divorces her (although God hates divorce, as Mal. 2:16 says; he has designed marriage for life, as Gen. 2:24 declares; and he allowed divorce because of hard hearts, as Matt. 19:8 reveals); 3) if she then marries another man; 4) if the new husband then dies or divorces her; then that woman could not return to her first husband (Deut. 24:4). This is so because she was "defiled" with such a defilement that is an abomination to the Lord and a sinful pollution of the Promised Land. What constitutes that defilement? Only one thing is possible—she was defiled in the remarriage because there was no ground for the divorce. So when she remarried, she became an adulteress (Matt. 5:31–32) and is thus defiled so that her former husband can't take her back. Illegitimate divorce proliferates adultery. See notes on Matt. 5:31–32 and 19:4– 9.

DEUTERONOMY—NOTE ON 24:5 During the first year of marriage, a man was not held responsible for military service or any other duty. He was to devote that year of marriage to the enjoyment and establishment of his marriage.

DEUTERONOMY—NOTE ON 24:6 Two millstones were needed to grind grain. Neither was to be taken in pledge because it was indispensable to one's daily subsistence.

DEUTERONOMY—NOTE ON 24:7 The death penalty would be exacted on kidnappers who kidnapped a brother Israelite for involuntary servitude or as merchandise to sell.

DEUTERONOMY—NOTE ON 24:8–9 Moses exhorted the people to follow the commands of the Lord regarding infectious skin diseases (see notes on Lev. 13:1–14:57).

DEUTERONOMY—NOTE ON 24:10–13 his pledge. This would often be a cloak, an outer garment, which was given in pledge to guarantee the repayment of a loan. God's people were to act righteously in the lending of money. An example of a righteous lender was one who did not forcefully exact payment and who allowed a poor person to retain his pledge (cloak) overnight if it was necessary to keep him warm. Lending to the poor was permitted, but without 1) interest (23:19– 20); 2) coercion to repay; and 3) extension of the loan beyond the sabbatical year (15:1–2).

DEUTERONOMY—NOTE ON 24:14–15 Day laborers were to be paid on the day they labored because they lived day to day on such wages (cf. Lev. 19:13; Matt. 20:1–16).

DEUTERONOMY—NOTE ON 24:16 Punishment for a crime was to be borne only by the offender. See notes on Ezek. 18. The death of Saul's seven grandsons (2 Sam. 21:5–9) is a striking exception of national proportion grounded in God's sovereign wisdom, as was the death of David and Bathsheba's first son (2 Sam. 12:14).

DEUTERONOMY—NOTE ON 24:17–18 The administration of law should be carried out with equity for all members of society, including those with the least power and influence, e.g., widows, orphans, and immigrants.

DEUTERONOMY—NOTE ON 24:19–22 The practice of allowing the needy to glean in the field was grounded in the remembrance of Israel's hard service in Egypt (v. 18).

DEUTERONOMY—NOTE ON 25:1–3 Corporal punishment for crimes committed was to be equitably carried out in the presence of the judges and was limited to 40 stripes.

DEUTERONOMY—NOTE ON 25:4 A worker must be allowed to enjoy the fruit of

his own labor (cf. 1 Cor. 9:9; 1 Tim. 5:18; 2 Tim. 2:6).

DEUTERONOMY—NOTE ON 25:5–10 Levirate marriages (from Latin, levir, "husband's brother") provided that the brother of a dead man who died childless was to marry the widow in order to provide an heir. These were not compulsory marriages in Israel, but were applied as strong options to brothers who shared the same estate. Obviously, this required that the brother be unmarried and desired to keep the property in the family by passing it on to a son. Cf. Lev. 18:16; 20:21 where adultery with a living brother's wife is forbidden. Though not compulsory, this practice reflected fraternal affection, and if a single brother refused to conform to this practice, he was confronted with contempt and humiliation by the elders. The perpetuation of his name as a member of the covenant people witnessed to the dignity of the individual. Since Num. 27:4–8 gave daughters the right of inheritance when there were no sons in a family, it is reasonable to read "no child" rather than "no son" in Deut. 25:5. Cf. Tamar, Gen. 38:8–10, and the Boaz-Ruth marriage, Ruth 4:1–17.

DEUTERONOMY—NOTE ON 25:5 Cf. Matt. 22:24; Mark 12:19; Luke 20:28.

DEUTERONOMY—NOTE ON 25:11–12 The consequence of the immodest act was the only example of punishment by mutilation in the Pentateuch.

DEUTERONOMY—NOTE ON 25:13–16 The weights and measures of trade were to be kept equitably so people were not cheated. Obedience meant prosperous years in the land.

DEUTERONOMY—NOTE ON 25:17–19 The admonition to remember the treachery of the Amalekites was repeated to the new generation (see notes on Ex. 17:9– 16). For execution of the command, see 1 Sam. 15.

DEUTERONOMY—NOTE ON 26:1–15 As the stipulation section of Deuteronomy came to an end (chs. 5–25), Moses commanded the people to keep two rituals when they had conquered the land and began to enjoy its produce. These two rituals were the initial firstfruits offering (26:1–11) and the first third-year special tithe (26:12–15). In both cases, there is an emphasis upon the prayer of confession to be given at the time of the rituals (26:5–10, 13–15). These special offerings were given in order to celebrate Israel's transition from a nomadic existence to a settled agrarian community, made possible by the Lord's blessing.

DEUTERONOMY—NOTE ON 26:2 the first of all the fruit. Baskets of the firstfruits

of the first harvest reaped by Israel once they were in the land of Canaan were to be taken to the tabernacle (cf. Ex. 23:19; 34:26; Num. 18:12–17). This is to be distinguished from the annual Feast of Firstfruits (cf. Lev. 23:9–14) celebrated in conjunction with the Passover and the Feast of Unleavened Bread.

DEUTERONOMY—NOTE ON 26:5 you shall make a response before the Lord your God. The offering of the firstfruits was to be accompanied by an elaborate confession of the Lord's faithfulness in preserving Israel and bringing the people into the land. The essential aspects of the worshiper's coming to the sanctuary were the presentation of the firstfruits, bowing in worship, and rejoicing in the Lord's goodness. In this manner the visit to the sanctuary was a confession and acknowledgment of God. It was a time of praise and rejoicing because of God's goodness and mercy extended to former generations and evidence of divine sustaining grace at that time. A wandering Aramean. This phrase referred to Jacob, who was each Israelite's father or ancestor. When Jacob fled from his home in Beersheba he passed through Syria (Aram) to Mesopotamia (Gen. 24:10) to live with Laban his uncle. Returning from there, Jacob was overtaken by Laban after he came through Syria at the Jabbok River, where he not only faced the wrath of Laban but also that of Esau his brother. Later, the famine in Canaan necessitated his migration to Egypt. When the Israelites became populous and powerful, they were oppressed by the Egyptians, but it was God who responded to their prayers and miraculously delivered them out of Egypt. It was God who enabled them to enter and conquer the land from which the firstfruits were presented before the altar.

DEUTERONOMY—NOTE ON 26:12 the tithe. I.e., the tithe collected every third year of Israel in the land of Canaan (see 14:28). Apparently this tithe was not taken to the central sanctuary, but distributed locally to Levites, immigrants, widows, and orphans. For the other regular annual tithes, see note on 14:22.

DEUTERONOMY—NOTE ON 26:13–14 you shall say before the Lord your God. The confession to be made in connection with the offering of this first tithe consisted of a statement of obedience (vv. 13–14) and a prayer for God's blessing (v. 15). In this manner, the Israelite confessed his continual dependence on God and lived in obedient expectation of God's continued gracious blessing.

DEUTERONOMY—NOTE ON 26:15 Look down from . . . heaven. This was the first reference to God's dwelling place being in heaven. From his abode in heaven, God had given the Israelites the land flowing with milk and honey as he had

promised to the patriarchs. His continued blessing on both the people and the land was requested.

DEUTERONOMY—NOTE ON 26:16–19 These four verses concluded Moses' explanation of the law's stipulations by calling for the total commitment by Israel to the Lord and his commands. These verses can be viewed as the formal ratification of the Sinaitic Covenant between the Lord and the second generation of Israel. In accepting the terms of this agreement, acknowledging that the Lord is their God, and promising wholehearted obedience plus a desire to listen to God's voice, the Israelites were assured that they were his people and the chosen over all other nations to receive his blessings and the calling to witness to his glory to all the world. See Ex. 19:5–6.

DEUTERONOMY—NOTE ON 26:16 This day. I.e., the first day of the eleventh month of the fortieth year (1:3). Note also, "today" in 26:17–18.

DEUTERONOMY—NOTE ON 27:1–28:68 In these two chapters, Moses explained the curses and the blessings associated with the Sinaitic Covenant. He first called Israel to perform an elaborate ceremony to ratify the covenant when they entered the land (27:1–26; carried out by Joshua in Josh. 8:30–35). This was to remind the people that it was essential to obey the covenant and its laws. Then, Moses further explained the blessings for obedience and the curses for disobedience (Deut. 28:1–68).

DEUTERONOMY—NOTE ON 27:2, 4 plaster them with plaster. Upon arrival in the Land of Promise, under Joshua, large stone pillars were to be erected. Following the method used in Egypt, they were to be prepared for writing by whitewashing with plaster. When the law was written on the stones, the white background would make it clearly visible and easily read. These inscribed stones were to offer constant testimony to all people and coming generations of their relationship to God and his law (cf. 31:26; Josh. 24:26–27).

DEUTERONOMY—NOTE ON 27:3, 8 all the words of this law. Probably a reference to the whole book of Deuteronomy.

DEUTERONOMY—NOTE ON 27:4 Mount Ebal. A mountain in the center of the Promised Land, just to the north of the city of Shechem. It was at Shechem that the Lord first appeared to Abraham in the land and where Abraham built his first altar to the Lord (Gen. 12:6–7). This mountain, where the stone pillars with the

law and the altar (Deut. 27:5) were built, was the place where the curses were to be read (v. 13).

DEUTERONOMY—NOTE ON 27:5–7 build an altar. In addition to setting up the stones, the Israelites were to build an altar of uncut stones. On this altar the offerings were to be brought to the Lord, and together the people would rejoice in God's presence. This is what was done when the covenantal relationship was established at Mount Sinai (Ex. 24:1–8). The burnt offerings, completely consumed, represented complete devotion to God; the peace offerings expressed thanks to him.

DEUTERONOMY—NOTE ON 27:12–13 these . . . these. The 12 tribes were divided into two groups of six each. The tribe of Levi was to participate in the first group. The tribes of Manasseh and Ephraim were together as the tribe of Joseph.

DEUTERONOMY—NOTE ON 27:12 Mount Gerizim. This was the mountain just to the south of Mount Ebal with the city of Shechem in the valley between, from which the blessings were to be read. Perhaps the actual arrangement provided that the priests stood by the ark of the covenant, in the valley between the two mountains, with six tribes located northward toward Mount Ebal and six southward toward Mount Gerizim. The priests and Levites read the curses and blessings with the people responding with the "Amen" of affirmation. to bless. The blessings that were to be recited from Mount Gerizim were not recorded in this passage, no doubt omitted here to stress that Israel did not prove themselves obedient to the covenant and, therefore, did not enjoy the blessings.

DEUTERONOMY—NOTE ON 27:15–26 Twelve offenses serve as examples of the kind of iniquities that made one subject to the curse. These offenses might have been chosen because they are representative of sins that might escape detection and so remain secret (vv. 15, 24).

DEUTERONOMY—NOTE ON 27:15 man who makes . . . metal image. The first curse concerned idolatry, the breaking of the first and second commandments (5:7–10). Amen. To each curse all the people responded, "Amen." The word means "so be it." The people thereby indicated their understanding and agreement with the statement made.

DEUTERONOMY—NOTE ON 27:16 dishonors his father or his mother. The dishonoring of parents was the breaking of the fifth commandment (5:16).

DEUTERONOMY—NOTE ON 27:17 landmark. See note on 19:14.

DEUTERONOMY—NOTE ON 27:18 misleads a blind man. This refers to abusing a blind man.

DEUTERONOMY—NOTE ON 27:19 perverts the justice. The taking advantage of those members of society who could be easily abused.

DEUTERONOMY—NOTE ON 27:20 lies with his father's wife. Incest. See note on 22:30.

DEUTERONOMY—NOTE ON 27:21 lies with any kind of animal. Bestiality. See Ex. 22:19; Lev. 18:23; 20:15–16.

DEUTERONOMY—NOTE ON 27:22 lies with his sister. The committing of incest with either a full sister or a half sister.

DEUTERONOMY—NOTE ON 27:23 lies with his mother-in-law. See Lev. 18:17; 20:14.

DEUTERONOMY—NOTE ON 27:24 strikes down his neighbor in secret. A secret attempt to murder a neighbor.

DEUTERONOMY—NOTE ON 27:25 takes a bribe. This relates to a paid assassin.

DEUTERONOMY—NOTE ON 27:26 does not confirm the words of this law. The final curse covered all the rest of God's commandments enunciated by Moses on the plains of Moab (cf. Gal. 3:10). Total obedience is demanded by the law and required by God. Only the Lord Jesus Christ accomplished this (2 Cor. 5:21). Amen. All the people agreed to be obedient (cf. Ex. 24:1–8), a promise they would soon violate.

DEUTERONOMY—NOTE ON 28:1–68 In his responsibility as leader and mediator, Moses had previously told the people the promise of God's blessing and the warning that they should not turn to other gods when the covenant was given at Sinai (Ex. 23:20–33). After their rebellion against that covenant, Moses warned them (Lev. 26) of the divine judgment that would come if they disobeyed. Here, Moses gives an exhortation based upon the blessings and the curses of the covenant (see Lev. 26:1–45). The blessings and the curses in this chapter follow the same structure. First, Moses clearly explained that the quality of Israel's

future experience would come on the basis of obedience or disobedience to God (Deut. 28:1–2, 15). Second, the actual blessings and curses were succinctly stated (28:3–6, 16–19). Third, Moses gave a sermonic elaboration of the basic blessings and curses (28:7–14, 20–68). Just as the curses were given more prominence in the ceremony of 27:11–26, so the curses incurred by disobedience to the covenant were much more fully developed here. The perspective of Moses was that Israel would not prove faithful to the covenant (31:16–18, 27) and so would not enjoy the blessings of the covenant; therefore, the curses received much more attention.

DEUTERONOMY—NOTE ON 28:1–14 See Josh. 21:45; 23:14–15; 1 Kings 8:56 for blessing fulfillment.

DEUTERONOMY—NOTE ON 28:1–2 faithfully obey . . . the Lord your God. "Faithfully obey" stressed the need for complete obedience on the part of Israel. The people could not legally or personally merit God's goodness and blessing, but their constant desire to obey, worship, and maintain a right relation to him was evidence of their true faith in and love for him (cf. 6:5). It was also evidence of God's gracious work in their hearts.

DEUTERONOMY—NOTE ON 28:1 high above all the nations. If Israel obeyed the Lord, ultimate blessing would be given in the form of preeminence above all the nations of the world (see 26:19). The indispensable condition for obtaining this blessing was salvation, resulting in obedience to the Lord, in the form of keeping his commandments. This blessing will ultimately come to pass in the millennial kingdom, particularly designed to exalt Israel's King, the Messiah, and his nation (see Zech. 13:1–14:21; Rom. 11:25–27).

DEUTERONOMY—NOTE ON 28:3–6 Blessed. These beatitudes summarize the various spheres where the blessing of God would extend to Israel's life. God's favor is also intended to permeate all their endeavors as emphasized further in the expanded summary in 28:7–14, on the condition of obedience (vv. 1–2, 9, 13–14). They will know victory, prosperity, purity, respect, abundance, and dominance—comprehensive blessing.

DEUTERONOMY—NOTE ON 28:6 come in . . . go out. An idiomatic way of referring to the normal everyday activities of life (see 31:2). This is a fitting conclusion to the "blessings and curses" (28:19) since it sums up everything.

DEUTERONOMY—NOTE ON 28:10 called by the name of the Lord. Israel's obedience and blessing would cause all the people of the earth to fear Israel because they were clearly the people of God. This was God's intention for them all along, to be a witness to the nations of the one true and living God and draw the Gentiles out of idol worship. They will be that witness nation in the last days (see Rev. 7:4–10; 14:1) and in the kingdom (see Zech. 8:1–12).

DEUTERONOMY—NOTE ON 28:13 the head and not the tail. Israel was to be the leader over the other nations ("the head") and not to be in subjection to another nation ("the tail").

DEUTERONOMY—NOTE ON 28:15–68 The curses are outlined as God warned his people of the price of the absence of love for him and disobedience.

DEUTERONOMY—NOTE ON 28:15 Cf. Josh. 23:15–16.

DEUTERONOMY—NOTE ON 28:16–19 These are parallels to the blessings in vv. 3– 6.

DEUTERONOMY—NOTE ON 28:20 until you are destroyed. Moses was aware that the Israelites were apt to be unfaithful to God, so he portrays in extended warnings the disastrous results of the loss of their land and their place of worship if they disobeyed God. Destruction was the ultimate calamity for Israel's sin (vv. 20–21, 24, 45, 48, 51, 61, 63).

DEUTERONOMY—NOTE ON 28:21 Cf. Jer. 14:12; 21:6; Ezek. 5:12; 6:11.

DEUTERONOMY—NOTE ON 28:22 Cf. Amos 4:9.

DEUTERONOMY—NOTE ON 28:23 bronze . . . iron. The heavens would be as bright as bronze, but no rain would fall from them to water the ground. The earth would be as hard as iron, so any rain that would fall would run off and not penetrate (cf. Amos 4:7).

DEUTERONOMY—NOTE ON 28:25 Cf. 2 Chron. 29:8; Neh. 1:8; Jer. 15:4.

DEUTERONOMY—NOTE ON 28:26 Cf. Jer. 7:33; 16:4; 19:7; 34:20.

DEUTERONOMY—NOTE ON 28:27 the boils of Egypt. The disease with which God afflicted the Egyptians prior to the exodus (see Ex. 9:9; Amos 4:10).

DEUTERONOMY—NOTE ON 28:30 These three curses were in contrast to the exemptions from military service granted in 20:5–7. The exemptions were possible because God would grant his people victory in battle. Disobedience to the Lord, however, would mean that God would no longer fight for his people. Those normally exempted from military service would be forced to fight and be killed. Consequently, the soldier's betrothed wife would be violated and his house and grapes taken by the foreign invader (cf. Jer. 8:10; Amos 5:11; Zeph. 1:13).

DEUTERONOMY—NOTE ON 28:32 Cf. 2 Chron. 29:9.

DEUTERONOMY—NOTE ON 28:35 sole of your foot . . . head. Diseases of the skin would afflict the people cursed by God. The disease mentioned here is like that from which Job suffered (see Job 2:7).

DEUTERONOMY—NOTE ON 28:36 your king, whom you set over you. Though they had no king at the time of entering the land, Moses anticipated that Israel would have a king over them when this curse came—a future king of Israel who would be taken with them into exile. to a nation that neither you nor your fathers have known. The Israelites would be taken captive to a nation other than Egypt, where they had recently been in bondage. This future nation would be particularly steeped in idolatry (cf. 2 Kings 17:41; Jer. 16:13).

DEUTERONOMY—NOTE ON 28:37 Cf. 1 Kings 9:8; 2 Chron. 29:8; Jer. 19:8; 25:9, 18; 29:18.

DEUTERONOMY—NOTE ON 28:38–40 Cf. Isa. 5:10; Joel 1:4; Micah 6:15.

DEUTERONOMY—NOTE ON 28:46 Cf. 2 Chron. 29:8; Jer. 18:6; Ezek. 14:8.

DEUTERONOMY—NOTE ON 28:49 a nation . . . from the end of the earth. God would raise up a nation to act as his own instrument of judgment against his ungrateful people. This foreign nation was described as coming from a far distance from Israel, a nation that would arise quickly and one that would completely devastate the land. This was fulfilled first by Assyria (Isa. 5:26; 7:18–20; 28:11; 37:18; Hos. 8:1) and second, by Babylon (Jer. 5:15; Lam. 4:19; Ezek. 17:3; Hab. 1:6–8).

DEUTERONOMY—NOTE ON 28:50 Cf. 2 Chron. 36:17.

DEUTERONOMY—NOTE ON 28:52–57 Ultimately, an invading nation would besiege all of the cities of Judah (see note on v. 49). In vv. 53–57, Moses gave a revolting description of the Israelites' response to those siege conditions. The unthinkable activity of cannibalism is introduced in v. 53 and then illustrated in the verses that follow (see 2 Kings 6:28–29; Lam. 2:20; 4:10).

DEUTERONOMY—NOTE ON 28:52 Cf. 2 Chron. 32:10; Jer. 10:17–18; Ezek. 5:2; Hos. 11:6.

DEUTERONOMY—NOTE ON 28:53 Cf. Jer. 19:9.

DEUTERONOMY—NOTE ON 28:58–63 this glorious and awesome name, the Lord your God. Israel's obedience to the law (i.e., the Sinaitic Covenant) would lead to fearing the Lord, whose "name" represents his presence and character. The title "Lord (Yahweh)" revealed the glory and greatness of God (see Ex. 3:15). Significantly, the phrase "the Lord your God" is used approximately 280 times in the book of Deuteronomy. The full measure of the divine curse would come on Israel when its disobedience had been hardened into disregard for the glorious and awesome character of God. In vv. 15, 45 Moses described curses for disobedience; hence the worst of the curses come when disobedience is hardened into failure to fear God. Only God's grace would save a small remnant (v. 62), thus keeping Israel from being annihilated (cf. Mal. 2:2). In contrast to the promise made to Abraham in Gen. 15:5, the physical seed of Abraham under God's curse would be reduced; as God had multiplied the seed of the patriarchs in Egypt (see Ex. 1:7), he would decimate their numbers to make them as nothing until his restoration of the nation in a future day (see Deut. 30:5).

DEUTERONOMY—NOTE ON 28:59–61 Cf. Amos 4:10.

DEUTERONOMY—NOTE ON 28:61 the book of this law. A definite, particular written document was meant (see 31:9), referring not just to Deuteronomy (cf. 31:9), but to the Pentateuch, as far as it had been written. This is evident from 28:60–61, which indicate that the diseases of Egypt were written in the book of the law, thus referring to Exodus, which records those plagues.

DEUTERONOMY—NOTE ON 28:63 Cf. Jer. 12:14 and 45:4.

DEUTERONOMY—NOTE ON 28:64 the Lord will scatter you. The Jews remaining after the curses fall would be dispersed by the Lord ultimately to serve false gods, restlessly and fearfully throughout all the nations of the earth (cf. Neh.

1:8–9; Jer. 30:11; Ezek. 11:16). This dispersion began with the captivity of the northern kingdom, Israel (722 B.C.), then the southern kingdom, Judah (586 B.C.), and is still a reality today. In the future earthly kingdom of Messiah, Israel will experience its regathering in faith, salvation, and righteousness. See. Isa. 59:19– 21; Jer. 31:31–34; Ezek. 36:8–37:14; Zech. 12:10–14:21. The unbearable nature of Israel's present condition was emphasized since the people longed for another time (Deut. 28:67). Cf. Jer. 44:7; Hos. 8:13; 9:3; 11:4–5.

DEUTERONOMY—NOTE ON 28:68 but there will be no buyer. Israel would be so abandoned by God that she would not even be able to sell herself into slavery. The curse of God would bring Israel into a seemingly hopeless condition (cf. Hos. 8:13; 9:3). The specific mention of Egypt could be symbolic for any lands where the Jews have been taken into bondage or sold as slaves. But it is true that after the destruction of Jerusalem in A.D. 70, which was a judgment on the apostasy of Israel and their rejection and execution of the Messiah, this prophecy was actually fulfilled. The Roman general Titus, who conquered Jerusalem and Israel, sent 17,000 adult Jews to Egypt to perform hard labor there and had those who were under 17 years old publicly sold. Under the Roman emperor Hadrian, countless Jews were sold and suffered such bondage and cruelty.

DEUTERONOMY—NOTE ON 29:1–30:20 These chapters contain the third address of Moses, which is a contrast between the covenant at Sinai and the covenant he envisioned for Israel in the future. Though the past had seen Israel's failure to keep the covenant and to trust in God, there was hope for the future. It was this hope that Moses emphasized in the content of these chapters focusing clearly on the themes of the New Covenant.

DEUTERONOMY—NOTE ON 29:1 These are the words. The Hebrew text numbers this verse as 28:69 rather than 29:1, seeing it as the conclusion to the second address of Moses. However, as in 1:1, these words introduce what follows, serving as the introduction to Moses' third address. the covenant . . . in the land of Moab. The majority of interpreters view the covenant stated here as a reference to the covenant made at Sinai. According to this view, the covenant that God made with Israel at Sinai (Horeb) was renewed in Moab. However, this verse clearly states that the covenant of which Moses now speaks was "besides," or "in addition to," the previous covenant. This was another covenant distinct from the one made at Sinai. This other covenant is viewed by some interpreters as the Palestinian Covenant, which gave Israel the title to the land (see 30:5). However, the emphasis of these two chapters is not on the land, but on the

change of Israel's heart (see the contrast between 29:4 and 30:6). It was exactly this change of heart that the later prophets would term "the new covenant" (see Jer. 31:31–34; Ezek. 36:26–27). In response to Israel's certain failure under the provisions of the Sinaitic Covenant (Deut. 29:23–28), Moses anticipated the New Covenant under which Israel would be obedient to the Lord and finally reap his blessings (30:1–10).

DEUTERONOMY—NOTE ON 29:4 the Lord has not given you . . . eyes to see. In spite of all they had experienced (vv. 2–3), Israel was spiritually blind to the significance of what the Lord had done for them, lacking spiritual understanding, even as Moses was speaking. This spiritual blindness of Israel continues to the present day (Rom. 11:8), and it will not be reversed until Israel's future day of salvation (see Rom. 11:25–27). The Lord had not given them an understanding heart, simply because the people had not penitently sought it (cf. 2 Chron. 7:14).

DEUTERONOMY—NOTE ON 29:9 keep the words of this covenant. The spiritual experience of God's faithfulness to Israel should have led to obedience to the stipulations of the Sinaitic Covenant in the future, but could not without a transformed heart (vv. 4, 18) and the true knowledge of God (v. 6).

DEUTERONOMY—NOTE ON 29:10–11 You are standing . . . before the Lord your God. All the people were likely stationed in an orderly way before Moses, but this is not a call to outward order, but inward devotion, to make the covenant a matter of the heart and life.

DEUTERONOMY—NOTE ON 29:12 enter into the sworn covenant. "Enter into" expresses entire submission in faith and repentance before God, resulting in heart obedience. The people were to bind themselves in an oath to obey the stipulations of God's covenant (cf. Gen. 26:28).

DEUTERONOMY—NOTE ON 29:14–15 not with you alone. All of Israel, present and future, were to be bound by the stipulations of the covenant to obey God and be blessed. Thus they would be able to lead all nations to the blessedness of salvation (cf. John 17:20–21; Acts 2:39).

DEUTERONOMY—NOTE ON 29:18 a root bearing poisonous and bitter fruit. The picture was of a root spreading poison and bitterness into the whole tree. The metaphor indicates permeation of idolatry throughout Israel because of the action of an individual family or tribe, precipitating God's curse and wrath.

DEUTERONOMY—NOTE ON 29:19 to the sweeping away of moist and dry alike. The meaning is that the deceived individual rebelling against the Lord follows only his wicked heart and could not hide within the total community. The idolater would stand out and bear the judgment for his idolatry.

DEUTERONOMY—NOTE ON 29:20 blot out his name from under heaven. The idolater would have no place among God's people, because God would curse him and then kill him (cf. 25:19: Ex. 17:14). This very strong language reveals how God feels about idolatry, which is forbidden in the Decalogue (Ex. 20:2–7).

DEUTERONOMY—NOTE ON 29:21 this Book of the Law. See note on 31:9.

DEUTERONOMY—NOTE ON 29:22 the next generation . . . and the foreigner. In a future day, both Israel and the nations would see the results of God's judgment upon the land of Israel because of Israel's disobedience, as a witness to the holy standard God has established in his law. Cf. Lev. 26:31–32.

DEUTERONOMY—NOTE ON 29:23 Sodom. The punishment the Lord would bring upon Israel in the future was likened to that of Sodom and her allies whom the Lord buried in fiery brimstone in the time of Abraham and Lot (see Gen. 19:24– 29). It should be noted that Sodom and vicinity resembled paradise, the garden of God, before its destruction (cf. Gen. 13:10).

DEUTERONOMY—NOTE ON 29:24 This question is answered in vv. 25–28.

DEUTERONOMY—NOTE ON 29:29 The secret things . . . the things that are revealed. That which is revealed included the law with its promises and threats; consequently, that which is hidden only can refer to the specific way in which God will carry out his will in the future, which is revealed in his word and completed in his great work of salvation, in spite of the apostasy of his people.

DEUTERONOMY—NOTE ON 30:1–10 The rejection of God by Israel, and of Israel by God and the subsequent dispersion were not the end of the story of God's people. Having anticipated a time when Israel's disobedience would lead to her captivity in a foreign land, Moses looked beyond the destruction of that time of judgment to an even more distant time of restoration and redemption for Israel (cf. Lev. 26:40–45). This future restoration and blessing of Israel would take place under the New Covenant (see notes on Jer. 31:31–34; 32:36–41; Ezek. 36:25–27). For a comparison of the New Covenant with the Old Covenant, see notes on 2 Cor. 3:6–18.

DEUTERONOMY—NOTE ON 30:1–3 you call them to mind. Moses moved to the future when curses would be over and blessings would come. At some future time, after disobedience to the Lord brought upon Israel the curses of the covenant, the people will remember that the circumstances in which they found themselves were the inevitable consequence of their disobedience, and in repentance they will return to the Lord. This repentance will lead to a wholehearted commitment of obedience to God's commandments (v. 8) and the consequent end of Israel's distress (v. 3). This is the ultimate salvation of Israel by faith in Christ, spoken of by Isaiah (54:4–8), Jeremiah (31:31–34; 32:37–42), Ezekiel (36:23–38), Hosea (14:1–9), Joel (3:16–21), Amos (9:11–15), Zephaniah (3:14–20), Zechariah (12:10–13:9), Malachi (3:16–4:4), and Paul (Rom. 11:25– 27).

DEUTERONOMY—NOTE ON 30:4–5 The gathering of Jews out of all the countries of the earth will follow Israel's final redemption. Restoration to the land will be in fulfillment of the promise of the covenant given to Abraham (see Gen. 12:7; 13:15; 15:18–21; 17:8) and so often reiterated by Moses and the prophets.

DEUTERONOMY—NOTE ON 30:6 the Lord . . . will circumcise your heart. Cf. 10:16. This work of God in the innermost being of the individual is the true salvation that grants a new will to obey him in place of the former spiritual insensitivity and stubbornness (cf. Jer. 4:4; 9:25; Rom. 2:28–29). This new heart will allow the Israelite to love the Lord wholeheartedly, and is the essential feature of the New Covenant (see Deut. 29:4, 18; 30:10, 17; Jer. 31:31–34; 32:37–42; Ezek. 11:19; 36:26). See note on Jer. 4:4.

DEUTERONOMY—NOTE ON 30:7 on your foes. The curses that had fallen on Israel because of disobedience will in the future come upon the nations that have enslaved the Jews. The judgment of God would come upon those who cursed the

physical seed of Abraham in fulfillment of Gen. 12:3.

DEUTERONOMY—NOTE ON 30:8–9 you shall again obey the voice of the Lord. With a new heart under the New Covenant, Israel would obey all the commandments of the Lord. This would result in the Lord's blessing, which would bring greater prosperity than Israel had ever previously experienced.

DEUTERONOMY—NOTE ON 30:10 Here is a renewed enforcement of the indispensable fruit of salvation and another echo of the constant theme of this book.

DEUTERONOMY—NOTE ON 30:11–14 After remembering the failures of the past and the prospects for the future, Moses earnestly admonished the people to make the right choice. The issue facing them was to enjoy salvation and blessing by loving God so wholeheartedly that they would willingly live in obedience to his word. The choice was simple, yet profound. It was stated in simple terms so that they could understand and grasp what God expected of them (v. 11). Although God had spoken from heaven, he had spoken through Moses in words every person could understand (v. 12). They did not have to search at some point beyond the sea (v. 13). The truth was there, through Moses, now in their hearts and minds (v. 14). All the truth necessary for choosing to love and obey God and thus avoid disobedience and cursing, they had heard and known (v. 15). Paul quotes vv. 12–14 in Rom. 10:6–8.

DEUTERONOMY—NOTE ON 30:15 Here Moses pinpoints the choice—to love and obey God is life and prosperity, to reject God is death and adversity. If they chose to love God and obey his word, they would enjoy all God's blessings (v. 16). If they refused to love and obey him, they would be severely and immediately punished (vv. 17–18). Paul, in speaking about salvation in the NT, makes use of this appeal made by Moses (Rom. 10:1–13). Like Moses, Paul is saying that the message of salvation is plain and understandable.

DEUTERONOMY—NOTE ON 30:19 choose life. Moses forces the decision, exhorting Israel on the plains of Moab before God (heaven) and man (earth) to choose by believing in and loving God, the life available through the New Covenant (see v. 6). Sadly, Israel failed to respond to this call to the right choice (see 31:16–18, 27–29). Choosing life or death was also emphasized by Jesus. The one who believed in him had the promise of eternal life; while the one who refused to believe faced eternal death (cf. John 3:1–36). Every person faces this

same choice.

DEUTERONOMY—NOTE ON 31:1–34:12 Two themes dominate the last four chapters of Deuteronomy: 1) the death of Moses (31:1–2, 14, 16, 26–29; 32:48– 52; 33:1; 34:1–8, 10–12) and 2) the succession of Joshua (31:1–8, 14, 23; 32:44; 34:9). These final chapters center upon two more speeches by Moses: 1) the Song of Moses (32:1–43), and 2) the Blessings of Moses (33:1–29).

DEUTERONOMY—NOTE ON 31:1 Moses continued to speak. Though some interpreters view this verse as the conclusion to the foregoing address in chs. 29– 30, it is better to see these words as an introduction to the words of Moses that follow, based upon the general pattern of Deuteronomy. Verses 2–6 are addressed to every Israelite.

DEUTERONOMY—NOTE ON 31:2 120 years old. This was the age of Moses at his death. According to Acts 7:30, Moses spent 40 years in Midian tending sheep. Thus, the life of Moses is broken down into three 40-year periods. His first 40 years were spent in Egypt (Ex. 2:1–15). The second 40 years were spent in Midian (Ex. 2:15–4:19). His final 40 years were spent leading Israel out of Egypt and through the wilderness to the Promised Land. The life and ministry of Moses were completed, but God's work would go on (Deut. 31:3a). go out and come in. Here is an idiom for engaging in a normal day's work and activity. Though still strong for his age (cf. 34:7), Moses admitted that he no longer could provide the daily leadership necessary for Israel. Furthermore, God would not allow him to enter the land over the Jordan because of his sin at the waters of Meribah (see 32:51).

DEUTERONOMY—NOTE ON 31:3 God . . . will go over . . . Joshua will go over. Though Joshua was to be the new human leader over Israel (see 31:3–7, 23), it was the Lord himself who was the real leader and power. He would cross over ahead of them to enable them to destroy the nations.

DEUTERONOMY—NOTE ON 31:4 Sihon and Og. Israel was assured that the nations of the land would be destroyed by the Lord in the same way that he had recently defeated the Amorite kings, Sihon and Og, on the east side of the Jordan River (see 2:26–3:11). That was a preview of what was to come (31:5).

DEUTERONOMY—NOTE ON 31:6–8 Be strong and courageous. The strength and courage of the warriors of Israel would come from their confidence that their

God was with them and would not forsake them. In vv. 7–8, Moses repeated the substance of his exhortation, this time addressing it specifically to Joshua in the presence of the people to encourage him and to remind the people that Joshua's leadership was being assumed with the full approval of God. This principle for faith and confidence is repeated in 31:23; Josh. 1:5–7; 2 Sam. 10:12; 2 Kings 2:2; 1 Chron. 22:11–13; 2 Chron. 32:1–8; Ps. 27:14. The writer of Hebrews quotes Deut. 31:6, 8 in Heb. 13:5.

DEUTERONOMY—NOTE ON 31:9 Moses wrote this law. At the least, Moses, perhaps with the aid of some scribes or elders who assisted him in leading Israel, wrote down the law that he had explained in the first 32 chapters of Deuteronomy (cf. 31:24). However, since the law explained in Deuteronomy had been given in portions of Exodus through Numbers, it seems best to view this written law as all that is presently found in Scripture from Gen. 1 through Deut. 32:47. After Moses' death, Deut. 32:48–34:12 were added to complete the canonical Torah, perhaps by one of the elders who had served with Moses, even Joshua.

DEUTERONOMY—NOTE ON 31:11 you shall read this law before all Israel. The law that Moses wrote down was given to the priests who were required to be its custodians and protectors and to read it in the hearing of all Israel at the Feast of Tabernacles during each sabbatical year. This reading of the law every seven years was to remind the people to live in submission to their awe-inspiring God.

DEUTERONOMY—NOTE ON 31:14 the tent of meeting. The Lord told Moses to summon Joshua to the tent where he met Israel, and the presence of the Lord appeared in the pillar of cloud standing at the door of the Holy Place (v. 15). This signaled God's confirmation of Joshua, the former military captain (see Ex. 17:9–14) and spy (see Num. 13:16), as Israel's new leader. God's message to Joshua is summed up in Deut. 31:16–22.

DEUTERONOMY—NOTE ON 31:16–21 they will forsake me and break my covenant. After Moses' death, the Lord himself predicts that in spite of what he has commanded (30:11, 20), the Israelites would forsake him by turning to worship other gods and thereby break the Sinaitic Covenant. Having forsaken God, the people would then be forsaken by God with the inevitable result that disaster would fall upon them at every turn. This is one of the saddest texts in the OT. After all God had done, he knew they would forsake him.

DEUTERONOMY—NOTE ON 31:19, 22 write this song. The song that the Lord gave Moses to teach the Israelites would be a constant reminder of their disobedience to the Lord and the results of that disobedience. The song was written that same day and is recorded in 32:1–43.

DEUTERONOMY—NOTE ON 31:23 I will be with you. Joshua was to assume his lonely role of leadership over Israel with an assurance of the companionship and strength of the Lord. God's presence with him was sufficient to enable him to meet boldly every obstacle that the future could bring (see Josh. 1:5; 3:7).

DEUTERONOMY—NOTE ON 31:24 in a book. The words that Moses had spoken were written down in a book that was placed beside the ark of the covenant (v. 26). Only the Ten Commandments were placed in the ark itself (Ex. 25:16; 31:18). The "Book of the Law" (Deut. 31:26) was one of the titles for the Pentateuch in the rest of Scripture (Josh. 1:8; 8:34).

DEUTERONOMY—NOTE ON 31:27 rebellious and stubborn. See 9:6, 13; 10:16. Moses was well acquainted with Israel's obstinate ways even in the most gracious of divine provision.

DEUTERONOMY—NOTE ON 31:29 you will surely act corruptly. Dominated by the practice of idolatry (see 4:16, 25; 9:12), the people would become wicked. in the days to come evil will befall you. "The days to come" (lit., "at the end of the days") referred to the far distant future. This was the time when the king would come from Judah (Gen. 49:8–12) to defeat Israel's enemies (Num. 24:17– 19). Here it is revealed that it would also be a time when disaster would fall upon Israel because of evil done, thus bringing the Lord's wrath. The description of God's judgment on Israel and the nations in this song can't be limited to the immediate future of the people as they entered the land, but extends to issues that are eschatological in time and global in extent, as the song indicates (Deut. 32:1–43).

DEUTERONOMY—NOTE ON 31:30–32:43 This prophetic, poetic song has as its central theme Israel's apostasy, which brings God's certain judgment. The song begins with a short introduction emphasizing the steadfast God and the fickle nation (32:1– 6). The song describes God's election of Israel (vv. 8–9) and his care for them from the time of the wilderness wanderings (vv. 10–12) to their possession and initial enjoyment of the blessings in the land (vv. 13–14). However, Israel's neglect of God's goodness and her apostasy (vv. 15–18) would

bring God's future outpouring of wrath on his people (vv. 19–27) and Israel's continuing blindness in the face of God's wrath (vv. 28–33). Ultimately, God's vengeance would strip Israel of all power and turn the nation from idolatry (vv. 34–38). Then, God would bring his judgment upon the nations, both his enemies and Israel's (vv. 39–42). The song ends with a call to the nations to rejoice with Israel because God would punish his enemies and spiritually heal both Israel and her land (v. 43). Ezekiel 16 should be studied as a comparison to this chapter. It recites similar matters in graphic and picturesque language.

DEUTERONOMY—NOTE ON 32:1 Give ear, O heavens . . . and let the earth hear. All of creation was called to be an audience to hear the message to Israel as in 30:19 because the truth Moses was about to proclaim concerned the whole universe. It did so because it involved the honor of God the Creator so disregarded by sinners, the justification of God so righteous in all his ways, and the manifestation in heaven and earth of God's judgment and salvation (32:43).

DEUTERONOMY—NOTE ON 32:2 my teaching. Moses imparted instruction that if received would, like rain, dew, raindrops, and showers to the earth, bring benefit to the hearts and the minds of the hearers.

DEUTERONOMY—NOTE ON 32:3 ascribe greatness to our God! Cf. 3:24; 5:24; 9:26; 11:2; Ps. 150:2. This command refers to the greatness of God revealed in his acts of omnipotence.

DEUTERONOMY—NOTE ON 32:4 The Rock. This word, representing the stability and permanence of God, was placed at the beginning of the verse for emphasis and was followed by a series of phrases which elaborated the attributes of God as the Rock of Israel. It is one of the principal themes in this song (see vv. 15, 18, 30–31), stressing the unchanging nature of God in contrast with the fickle nature of the people.

DEUTERONOMY—NOTE ON 32:5 a crooked and twisted generation. Israel, in contrast to God, was warped and twisted. Jesus used this phrase in Matt. 17:17 of an unbelieving generation and Paul in Phil. 2:15 of the dark world of mankind in rebellion against God.

DEUTERONOMY—NOTE ON 32:6 your father. The foolishness and stupidity of Israel would be seen in the fact that they would rebel against God who as a Father had brought them forth and formed them into a nation. As Father, he was

the progenitor and originator of the nation and the One who had matured and sustained it. This idea of God as Father of the nation is emphasized in the OT (cf. 1 Chron. 29:10; Isa. 63:16; 64:8; Mal. 2:10) while the idea of God as Father of individual believers is developed in the NT (cf. Rom. 8:15; Gal. 4:6).

DEUTERONOMY—NOTE ON 32:7 Remember the days of old. A call to reflect on past history and to inquire about the lessons to be learned.

DEUTERONOMY—NOTE ON 32:8–9 the Most High. This title for God emphasized his sovereignty and authority over all the nations (see Gen. 10:32; 11:9; 14:18; Num. 24:16) with the amazing revelation that in the whole plan for the world, God had as his goal the salvation of his chosen people. God ordained a plan where the number of nations (70 according to Gen. 10) corresponded to the number of the children of Israel (70 according to Gen. 46:27). Further, as God gave the nations their lands, he established their boundaries, leaving Israel enough land to sustain their expected population.

DEUTERONOMY—NOTE ON 32:10–14 This whole description of what God did for Israel is figurative. Israel is like a man in the horrible desert in danger of death, without food or water, who is rescued by the Lord.

DEUTERONOMY—NOTE ON 32:10 as the apple of his eye. Lit., "the little man of his eye." Just as the pupil of the eye is essential for vision and, therefore, closely protected, especially in a howling wind, so God closely protected Israel. Cf. Ps. 17:8 and Prov. 7:2.

DEUTERONOMY—NOTE ON 32:11 flutters over its young. The Lord exercised his loving care for Israel like an eagle caring for its young, especially as they were taught to fly. As they began to fly and had little strength, they would start to fall. At that point, an eagle would stop their fall by spreading its wings so they could land on them; so the Lord has carried Israel and not let the nation fall. He had been training Israel to fly on his wings of love and omnipotence.

DEUTERONOMY—NOTE ON 32:12 no foreign god. Moses makes clear that God alone carried Israel through all its struggles and victories, thus depriving the people of any excuse for apostasy from the Lord by interest in false gods.

DEUTERONOMY—NOTE ON 32:13 honey out of the rock. A reference to honeycombs located in the fissures of the faces of a cliff is used because Canaan had many wild bees. oil out of the flinty rock. Likely a reference to olive trees

growing in rocky places otherwise bereft of fruit-growing trees. These metaphoric phrases regarding honey and oil point to the most valuable products coming out of the most unproductive places.

DEUTERONOMY—NOTE ON 32:14 rams of Bashan. See note on 3:1.

DEUTERONOMY—NOTE ON 32:15 Jeshurun. The word means "righteous" (lit., "the upright one"), i.e., a name for Israel that sarcastically expresses the fact that Israel did not live up to God's law after entering the land. God uses this name to remind Israel of his calling and to severely rebuke apostasy. grew fat, and kicked. Like an ox which had become fat and intractable, Israel became affluent because of the bountiful provisions of God but, instead of being thankful and obedient, became rebellious against the Lord (cf. 6:10–15).

DEUTERONOMY—NOTE ON 32:16 strange gods. Israel turned to worship the gods of the people in the land. These were gods they had not before acknowledged (v. 17).

DEUTERONOMY—NOTE ON 32:17 demons. Cf. Lev. 17:7; 2 Chron. 11:15; Ps. 106:37. The term describes those angels who fell with Satan and constitute the evil force that fights against God and his holy angels. Idol worship is a form of demon worship as demon spirits impersonate the idol and work their wicked strategies through the system of false religion tied to the false god.

DEUTERONOMY—NOTE ON 32:18–33 For this foolish apostasy, the Lord will severely judge Israel. This visitation of anger is in the form of a divine resolution to punish Israelites whenever they pursue idols, including the next generation of sons and daughters (v. 19). In vv. 20–22, Moses quotes the Lord himself.

DEUTERONOMY—NOTE ON 32:21 no people. As the Lord was provoked to jealousy by Israel's worship of that which was "no God," so he would provoke Israel to jealousy and anger by humiliation before a foolish, vile "nonation." In Rom. 10:19, Paul applied the term "not a nation" to the Gentile nations generally. Jews who worship a "no-god" will be judged by a "no-people."

DEUTERONOMY—NOTE ON 32:22 a fire is kindled . . . to the depths of Sheol. Cf. 29:20. Once the fire of God's anger was kindled, it knew no limits in its destructive force, reaching to even those in the grave, an indication of God's eternal judgment against those who oppose him.

DEUTERONOMY—NOTE ON 32:23 disasters . . . arrows. The misfortunes (lit., "evil") are described in v. 24. The arrows represent the enemies who would defeat Israel in war and are further described in vv. 25–27.

DEUTERONOMY—NOTE ON 32:27 Our hand is triumphant. Military arrogance. The only thing that would prevent the Lord from permitting the complete destruction of his people would be his concern that the Gentiles might claim for themselves the honor of victory over Israel.

DEUTERONOMY—NOTE ON 32:31 rock . . . Rock. A contrast between the gods of the nations ("rock") and Israel's true God ("Rock"). Israel could smite its foes with very little difficulty because of the weakness of their gods, who are not like the Rock Jehovah.

DEUTERONOMY—NOTE ON 32:32 the vine of Sodom. Employing the metaphor of a vineyard, its grapes and its wine, the wickedness of Israel's enemies was described as having its roots in Sodom and Gomorrah, the evil cities destroyed by God as recorded in Gen. 19:1–29.

DEUTERONOMY—NOTE ON 32:34 sealed up in my treasuries. The wicked acts of Israel's enemies were known to God and are stored up in his storehouse. At the proper time, God will avenge. Paul uses this image in Rom. 2:4–5.

DEUTERONOMY—NOTE ON 32:35 Vengeance is mine, and recompense. The manner and timing of the repayment of man's wickedness is God's prerogative. This principle is reaffirmed in the NT in Rom. 12:19 and Heb. 10:30.

DEUTERONOMY—NOTE ON 32:36 This is the promise that the Lord will judge Israel as a nation, but that the nation is composed of righteous and wicked. God actually helps the righteous by destroying the wicked. "His servants" are the righteous, all who in the time of judgment are faithful to the Lord (cf. Mal. 3:16– 4:3). The Lord has judged Israel, not to destroy the nation, but to punish the sinners and show the folly of their false gods (Deut. 32:37–38). At the same time, the Lord has always shown compassion for those who have loved and obeyed him.

DEUTERONOMY—NOTE ON 32:39 I, even I, am he. After showing the worthlessness of false gods (vv. 37–38), this declaration of the nature of God was presented in contrast to show that the God of Israel is the living God, the only One who can offer help and protection to Israel. He has the power of life

and death with regard to Israel (cf. 1 Sam. 2:6; 2 Kings 5:7) and the power to wound and heal them (cf. Isa. 30:26; 57:17–18; Jer. 17:14; Hos. 6:1).

DEUTERONOMY—NOTE ON 32:40–42 I lift up my hand. God takes an oath to bring vengeance on his enemies. Here (as in Ex. 6:8; Num. 14:28) the hand is used anthropomorphically of God, who can swear by no greater than his eternal Self (cf. Isa. 45:23; Jer. 22:5; Heb. 6:17).

DEUTERONOMY—NOTE ON 32:43 Rejoice with him, O heavens. As a result of the execution of God's vengeance, all nations will be called upon to praise with Israel the Lord who will have provided redemptively for them in Christ and also provided a new beginning in the land. This atonement for the land is the satisfaction of God's wrath by the sacrifice of his enemies in judgment. The atonement for the people is by the sacrifice of Jesus Christ on the cross (cf. Ps. 79:9). Paul quotes this passage in Rom. 15:10, as does the writer of Hebrews (Heb. 1:6).

DEUTERONOMY—NOTE ON 32:47 your very life. Moses reiterated to Israel that obedience to the Lord's commands was to be the key to her living long in the land that God had prepared and called for this song to be a kind of national anthem that the leaders should see is frequently repeated to animate the people to love and obey God.

DEUTERONOMY—NOTE ON 32:48–34:12 The anticipation of and record of Moses' death (32:48–52; 34:1–12) bracket the recording of Moses' blessing given to Israel before his death. This literary unit was composed and added to the text after the death of Moses.

DEUTERONOMY—NOTE ON 32:49 Mount Nebo. A peak in the Abarim range of mountains to the east of the north end of the Dead Sea, from where Moses would be able to see across to the Promised Land, which he was not permitted to enter.

DEUTERONOMY—NOTE ON 32:50 gathered to his people. An idiom for death. See Gen. 25:8, 17; 35:29; 49:33; Num. 20:24, 26; 31:2.

DEUTERONOMY—NOTE ON 33:1–29 The final words of Moses to the people were a listing of the blessings of each of the tribes of Israel, Simeon excluded (vv. 6– 25). These blessings were introduced and concluded with passages that praise God (vv. 2–5, 26–29). That these blessings of Moses are presented in this chapter as recorded by someone other than Moses is clear because in v. 1, Moses

was viewed as already being dead, and as the words of Moses were presented, the clause "he said" (vv. 2, 7, 8, 12, 13, 18, 20, 22, 23, 24) was used.

DEUTERONOMY—NOTE ON 33:1 the man of God. The first use of this phrase in Scripture. Subsequently, some 70 times in the OT, messengers of God (especially prophets) are called "a man of God " (1 Sam. 2:27; 9:6; 1 Kings 13:1; 17:18; 2 Kings 4:7). The NT uses this title for Timothy (1 Tim. 6:11; 2 Tim. 3:17). Moses was viewed among such prophets in this conclusion to the book (see Deut. 34:10).

DEUTERONOMY—NOTE ON 33:2 Sinai . . . Seir . . . Paran. These are mountains associated with the giving of the law—Sinai on the south, Seir on the northeast, and Paran on the north. These mountains provide a beautiful metaphor, borrowed from the dawn. God, like the morning sun, is the Light that rises to give his beams to all the Promised Land. holy ones. Probably a reference to the angels who assisted God when the law was mediated to Moses at Mount Sinai (see Acts 7:53; Gal. 3:19; Heb. 2:2).

DEUTERONOMY—NOTE ON 33:3 he loved his people. Notwithstanding the aweinspiring symbols of majesty displayed at Sinai, the law was given in kindness and love to provide both temporal and eternal blessing to those with a heart to obey it. Cf. Rom. 13:8–10.

DEUTERONOMY—NOTE ON 33:5 the Lord became king in Jeshurun. See note on 32:15. Lit., "he was king." Since Moses is nowhere else in Scripture referred to as king, most interpret this as a reference to the Lord as King over Israel. However, Moses is the closest antecedent of the pronoun "he" in this clause; it therefore seems most natural to understand that Moses is being referred to as a king. Moses certainly exercised kingly authority over Israel and could be viewed as a prototype of the coming King. Thus, united in the figure of Moses, the coming prophet like unto Moses (18:15) would be the prophet-king.

DEUTERONOMY—NOTE ON 33:6 Reuben. Here is the prayer that this tribe would survive in large numbers (cf. Num. 1:21; 2:11).

DEUTERONOMY—NOTE ON 33:7 Judah. Moses prayed that this tribe would be powerful in leading the nation to be victorious in battle through the help of the Lord.

DEUTERONOMY—NOTE ON 33:8–11 Levi. Moses prays for the Levites to fulfill

their tasks, God granting to them protection from their enemies. Moses omitted Simeon, but that tribe did receive a number of allies in the southern territory of Judah (Josh. 19:2–9) and did not lose their identity (cf. 1 Chron. 4:34–38).

DEUTERONOMY—NOTE ON 33:12 Benjamin. That this tribe would have security and peace because the Lord would shield them was Moses' request. They were given the land in the north of Judah near Jerusalem.

DEUTERONOMY—NOTE ON 33:13–17 Joseph. This included both Ephraim and Manasseh (v. 17), who would enjoy material prosperity (vv. 13–16) and military might (v. 17), which would compensate and reward them for the Egyptian slavery of their ancestor (see Gen. 49:26). Ephraim would have greater military success in the future than Manasseh as the outworking of Jacob's blessing of the younger over the older (see Gen. 48:20).

DEUTERONOMY—NOTE ON 33:18 Zebulun . . . Issachar. Moses prayed that these two tribes from the fifth and sixth sons of Leah would receive God's blessing in their daily lives, particularly through the trade on the seas.

DEUTERONOMY—NOTE ON 33:20 Gad. This tribe had large territory east of the Jordan and was a leader in gaining the victory in battles in Canaan.

DEUTERONOMY—NOTE ON 33:22 Dan. Dan had the potential for great energy and strength and leaped from its southern settlement to establish a colony in the north. Cf. Gen. 49:17–18, where Dan is compared to a serpent.

DEUTERONOMY—NOTE ON 33:23 Naphtali. This tribe would enjoy the favor of God in the fullness of his blessing, having land in the west of Galilee and south of the northern Danites.

DEUTERONOMY—NOTE ON 33:24 Asher. The request is that this tribe would experience abundant fertility and prosperity, depicted by reference to a footoperated oil press. Shoes of hard metal suited both country people and soldiers.

DEUTERONOMY—NOTE ON 33:26–27 God, O Jeshurun. Moses concluded his blessings with a reminder of the uniqueness of Israel's God. For "Jeshurun," see note on 32:15.

DEUTERONOMY—NOTE ON 33:28–29 This pledge was only partially fulfilled after they entered the land, but it awaits a complete fulfillment in the kingdom of

Messiah.

DEUTERONOMY—NOTE ON 33:28 Jacob. Lit., "spring" or "fountain" of Jacob. This is a euphemism for Jacob's seed, referring to his posterity.

DEUTERONOMY—NOTE ON 34:1–12 This concluding chapter was obviously written by someone other than Moses (probably the writer of Joshua) to bridge out of Deuteronomy into Joshua.

DEUTERONOMY—NOTE ON 34:1 Pisgah. The range or ridge of which Mount Nebo was the highest point.

DEUTERONOMY—NOTE ON 34:1–4 the Lord showed him. From the top of the mountain, Moses was allowed to see the panorama of the land the Lord had promised to give (the land of Canaan) to the patriarchs and their seed in Gen. 12:7; 13:15; 15:18–21; 26:4; 28:13–14.

DEUTERONOMY—NOTE ON 34:6 he buried him. The context indicates that the Lord is the one who buried Moses, and man did not have a part in it. Cf. Jude 9, which recounts Michael's and Satan's dispute over Moses' body.

DEUTERONOMY—NOTE ON 34:7 undimmed . . . unabated. Moses' physical vision and physical health were not impaired. It was not death by natural causes that kept Moses from leading Israel into the Promised Land; it was his unfaithfulness to the Lord at Meribah (see Num. 20:12).

DEUTERONOMY—NOTE ON 34:8 thirty days. The mourning period for Moses conformed to that of Aaron (Num. 20:29).

DEUTERONOMY—NOTE ON 34:9 spirit of wisdom . . . laid his hands. Joshua received 1) confirmation of the military and administrative ability necessary to the task the Lord had given him, as well as, 2) the spiritual wisdom to rely on and to be committed to the Lord through the laying on of Moses' hands.

DEUTERONOMY—NOTE ON 34:10 a prophet . . . like Moses. Moses was the greatest of all the OT prophets, one whom the Lord knew intimately. Not until John the Baptist was there another prophet greater than Moses (see Matt. 11:11). After John, the Prophet came of whom Moses wrote (cf. John 1:21, 25; 6:14 with Deut. 18:15, 18; Acts 3:22; 7:37). Moses next appeared on the Mount of Transfiguration together with Elijah and Jesus Christ (Matt. 17:3; Mark 9:4;

Luke 9:30–31).

Joshua

Joshua 1 • Joshua 2 • Joshua 3 • Joshua 4 • Joshua 5 • Joshua 6 • Joshua 7 •

Joshua 8 • Joshua 9 • Joshua 10 • Joshua 11 • Joshua 12 • Joshua 13 • Joshua 14 • Joshua 15 • Joshua 16 • Joshua 17 • Joshua 18 • Joshua 19 • Joshua 20 • Joshua 21 • Joshua 22 • Joshua 23 • Joshua 24 Introduction to Joshua

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to Joshua

Title

This is the first of the 12 historical books, and it gained its name from the exploits of Joshua, the understudy whom Moses prayed for and commissioned as a leader in Israel (Num. 27:12–23). "Joshua" means "Jehovah saves," or "the Lord is salvation," and corresponds to the NT name "Jesus." God delivered Israel in Joshua's day when he was personally present as the saving Commander who fought on Israel's behalf (Josh. 5:14–6:2; 10:42; 23:3, 5; Acts 7:45).

Author and Date

Although the author is not named, the most probable candidate is Joshua, who was the key eyewitness to the events recorded (cf. 18:9; 24:26). An assistant whom Joshua groomed could have finished the book by attaching such comments as those concerning Joshua's death (24:29–33). Some have even suggested that this section was written by the high priest Eleazar, or his son, Phinehas. Rahab was still living at the time Josh. 6:25 was penned. The book was completed before David's reign (15:63; cf. 2 Sam. 5:5–9). The most likely writing period is c. 1405–1385 B.C.

Joshua was born in Egyptian slavery, trained under Moses, and by God's choice rose to his key position of leading Israel into Canaan. Distinguishing features of his life include: 1) service (Ex. 17:10; 24:13; 33:11; Num. 11:28); 2) soldiering (Ex. 17:9–13); 3) scouting (Num. 13–14); 4) supplication by Moses (Num. 27:15–17); 5) the sovereignty of God (Num. 27:18ff.); 6) the Spirit's presence (Num. 27:18; Deut. 34:9); 7) separation by Moses (Num. 27:18–23; Deut. 31:7– 8, 13–15); and 8) selflessness in wholly following the Lord (Num. 32:12).

Background and Setting

When Moses passed the baton of leadership on to Joshua before he died (Deut. 34), Israel was at the end of its 40-year wilderness wandering period c. 1405 B.C. Joshua was approaching 90 years of age when he became Israel's leader. He later died at the age of 110 (Josh. 24:29), having led Israel to drive out most of the

Canaanites and having divided the land among the 12 tribes. Poised on the plains of Moab, east of the Jordan River and the land that God had promised (Gen. 12:7; 15:18–21), the Israelites awaited God's direction to conquer the land. They faced peoples on the western side of the Jordan who had become so steeped in iniquity that God would cause the land, so to speak, to spew out these inhabitants (Lev. 18:24–25). He would give Israel the land by conquest, primarily to fulfill the covenant he had pledged to Abraham and his descendants, but also to pass just judgment on the sinful inhabitants (cf. Gen. 15:16). Long possession of different parts of the land by various peoples had predated even Abraham's day (Gen. 10:15–19; 12:6; 13:7). Its inhabitants had continued on a moral decline in the worship of many gods up to Joshua's time.

Historical and Theological Themes

A keynote feature is God's faithfulness to fulfill his promise of giving the land to Abraham's descendants (Gen. 12:7; 15:18–21; 17:8). By his leading (cf. Josh. 5:14–6:2), they inhabited the territories east and west of the Jordan, and so the word "possess" appears nearly 20 times.

Related to this theme is Israel's failure to press their conquest to every part of the land (13:1). Judges 1–2 later describes the tragic results from this sin. Key verses focus on: 1) God's promise of possession of the land (Josh. 1:3, 6); 2) meditation on God's law, which was strategic for his people (1:8); and 3) Israel's actual possession of the land in part (11:23; 21:45; 22:4).

Specific allotment of distinct portions in the land was Joshua's task, as recorded in chs. 13–22. Levites were placed strategically in 48 towns so that God's spiritual services through them would be reasonably within reach of the Israelites, wherever they lived.

God wanted his people to possess the land: 1) to keep his promise (Gen. 12:7); 2) to set the stage for later developments in his kingdom plan (cf. Gen. 17:8; 49:8–12), e.g., positioning Israel for events in the periods of the kings and prophets; 3) to punish peoples that were an affront to him because of extreme sinfulness (Lev. 18:25); and 4) to be a testimony to other peoples (Josh. 2:9–11), as God's covenant heart reached out to all nations (Gen. 12:1–3).

Interpretive Challenges

Miracles always challenge readers either to believe that the God who created heaven and earth (Gen. 1:1) can do other mighty works, too, or to explain them away. As in Moses' day, miracles in this book were a part of God's purpose, such as: 1) his holding back the Jordan's waters (Josh. 3:7–17); 2) the fall of Jericho's walls (6:1–27); 3) the hailstones (10:1–11); and 4) the long day (10:12–15).

Other challenges include: 1) How did God's blessing on the harlot Rahab, who responded to him in faith, relate to her telling a lie (ch. 2)? 2) Why were Achan's family members executed with him (ch. 7)? 3) Why was Ai, with fewer men than Israel, hard to conquer (ch. 7–8)? 4) What does God's sending "the hornet" before Israel mean (24:12)? These questions will be addressed in the notes.

Outline

I. Entering the Promised Land (1:1–5:15) II. Conquering the Promised Land (6:1–12:24)

A. The Central Campaign (6:1–8:35)

B. The Southern Campaign (9:1–10:43) C. The Northern Campaign (11:1–15) D. The Summary of Conquests (11:16–12:24) III. Distributing Portions in the Promised Land (13:1–22:34)

A. Summary of Instructions (13:1–33)

B. West of the Jordan (14:1–19:51) C. Cities of Refuge (20:1–9) D. Cities of the Levites (21:1–45)

E. East of the Jordan (22:1–34) IV. Retaining the Promised Land (23:1–24:28)

A. The First Speech by Joshua (23:1–16)

B. The Second Speech by Joshua (24:1–28) V. Postscript (24:29–33)

Joshua

God Commissions Joshua

JOSHUA 1 After the death of Moses the servant of the LORD, the LORD said to Joshua the son of Nun, Moses' assistant, 2†"Moses my servant is dead. Now therefore arise, go over this Jordan, you and all this people, into the land that I am giving to them, to the people of Israel. 3Every place that the sole of your foot will tread upon I have given to you, just as I promised to Moses. 4†From the wilderness and this Lebanon as far as the great river, the river Euphrates, all the land of the Hittites to the Great Sea toward the going down of the sun shall be your territory. 5†No man shall be able to stand before you all the days of your life. Just as I was with Moses, so I will be with you. I will not leave you or forsake you. 6†Be strong and courageous, for you shall cause this people to inherit the land that I swore to their fathers to give them. 7†Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success [1] wherever you go. 8†This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. 9†Have I not commanded you? Be strong and courageous. Do not be frightened, and do not be dismayed, for the LORD your God is with you wherever you go."

Joshua Assumes Command

10And Joshua commanded the officers of the people, 11†"Pass through the midst of the camp and command the people, 'Prepare your provisions, for within three days you are to pass over this Jordan to go in to take possession of the land that the LORD your God is giving you to possess.'"

12†And to the Reubenites, the Gadites, and the half-tribe of Manasseh Joshua said, 13‡"Remember the word that Moses the servant of the LORD commanded you, saying, 'The LORD your God is providing you a place of rest and will give you this land.' 14Your wives, your little ones, and your livestock shall remain in the land that Moses gave you beyond the Jordan, but all the men of valor among you shall pass over armed before your brothers and shall help them, 15until the

LORD gives rest to your brothers as he has to you, and they also take possession of the land that the LORD your God is giving them. Then you shall return to the land of your possession and shall possess it, the land that Moses the servant of the LORD gave you beyond the Jordan toward the sunrise."

16And they answered Joshua, "All that you have commanded us we will do, and wherever you send us we will go. 17Just as we obeyed Moses in all things, so we will obey you. Only may the LORD your God be with you, as he was with Moses! 18Whoever rebels against your commandment and disobeys your words, whatever you command him, shall be put to death. Only be strong and courageous."

Rahab Hides the Spies

JOSHUA 2 †And Joshua the son of Nun sent [1] two men secretly from Shittim as spies, saying, "Go, view the land, especially Jericho." And they went and came into the house of a prostitute whose name was Rahab and lodged there. 2†And it was told to the king of Jericho, "Behold, men of Israel have come here tonight to search out the land." 3Then the king of Jericho sent to Rahab, saying, "Bring out the men who have come to you, who entered your house, for they have come to search out all the land." 4‡But the woman had taken the two men and hidden them. And she said, "True, the men came to me, but I did not know where they were from. 5And when the gate was about to be closed at dark, the men went out. I do not know where the men went. Pursue them quickly, for you will overtake them." 6†But she had brought them up to the roof and hid them with the stalks of flax that she had laid in order on the roof. 7So the men pursued after them on the way to the Jordan as far as the fords. And the gate was shut as soon as the pursuers had gone out.

8Before the men [2] lay down, she came up to them on the roof 9and said to the men, "I know that the LORD has given you the land, and that the fear of you has fallen upon us, and that all the inhabitants of the land melt away before you. 10For we have heard how the LORD dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you devoted to destruction. [3] 11†And as soon as we heard it, our hearts melted, and there was no spirit left in any man because of you, for the LORD your God, he is God in the heavens above and on the earth beneath. 12Now then, please swear to me by the LORD that, as I have dealt kindly with you, you also will deal kindly with my father's house, and give me a sure sign 13that you will save alive my father and mother, my brothers and sisters, and all who belong to them, and deliver our lives from death." 14And the men said to her, "Our life for yours even to death! If you do not tell this business of ours, then when the LORD gives us the land we will deal kindly and faithfully with you."

15‡Then she let them down by a rope through the window, for her house was built into the city wall, so that she lived in the wall. 16And she said [4] to them, "Go into the hills, or the pursuers will encounter you, and hide there three days until the pursuers have returned. Then afterward you may go your way." 17The men said to her, "We will be guiltless with respect to this oath of yours that you

have made us swear. 18†Behold, when we come into the land, you shall tie this scarlet cord in the window through which you let us down, and you shall gather into your house your father and mother, your brothers, and all your father's household. 19Then if anyone goes out of the doors of your house into the street, his blood shall be on his own head, and we shall be guiltless. But if a hand is laid on anyone who is with you in the house, his blood shall be on our head. 20But if you tell this business of ours, then we shall be guiltless with respect to your oath that you have made us swear." 21And she said, "According to your words, so be it." Then she sent them away, and they departed. And she tied the scarlet cord in the window.

22They departed and went into the hills and remained there three days until the pursuers returned, and the pursuers searched all along the way and found nothing. 23Then the two men returned. They came down from the hills and passed over and came to Joshua the son of Nun, and they told him all that had happened to them. 24And they said to Joshua, "Truly the LORD has given all the land into our hands. And also, all the inhabitants of the land melt away because of us."

Israel Crosses the Jordan

JOSHUA 3 Then Joshua rose early in the morning and they set out from Shittim. And they came to the Jordan, he and all the people of Israel, and lodged there before they passed over. 2At the end of three days the officers went through the camp 3†and commanded the people, "As soon as you see the ark of the covenant of the LORD your God being carried by the Levitical priests, then you shall set out from your place and follow it. 4†Yet there shall be a distance between you and it, about 2,000 cubits [1] in length. Do not come near it, in order that you may know the way you shall go, for you have not passed this way before." 5Then Joshua said to the people, "Consecrate yourselves, for tomorrow the LORD will do wonders among you." 6And Joshua said to the priests, "Take up the ark of the covenant and pass on before the people." So they took up the ark of the covenant and went before the people.

7The LORD said to Joshua, "Today I will begin to exalt you in the sight of all Israel, that they may know that, as I was with Moses, so I will be with you. 8†And as for you, command the priests who bear the ark of the covenant, 'When you come to the brink of the waters of the Jordan, you shall stand still in the Jordan.'" 9And Joshua said to the people of Israel, "Come here and listen to the words of the LORD your God." 10†And Joshua said, "Here is how you shall know that the living God is among you and that he will without fail drive out from before you the Canaanites, the Hittites, the Hivites, the Perizzites, the Girgashites, the Amorites, and the Jebusites. 11Behold, the ark of the covenant of the Lord of all the earth [2] is passing over before you into the Jordan. 12Now therefore take twelve men from the tribes of Israel, from each tribe a man. 13And when the soles of the feet of the priests bearing the ark of the LORD, the Lord of all the earth, shall rest in the waters of the Jordan, the waters of the Jordan shall be cut off from flowing, and the waters coming down from above shall stand in one heap."

14So when the people set out from their tents to pass over the Jordan with the priests bearing the ark of the covenant before the people, 15and as soon as those bearing the ark had come as far as the Jordan, and the feet of the priests bearing the ark were dipped in the brink of the water (now the Jordan overflows all its banks throughout the time of harvest), 16†the waters coming down from above stood and rose up in a heap very far away, at Adam, the city that is beside Zarethan, and those flowing down toward the Sea of the Arabah, the Salt Sea,

were completely cut off. And the people passed over opposite Jericho. 17Now the priests bearing the ark of the covenant of the LORD stood firmly on dry ground in the midst of the Jordan, and all Israel was passing over on dry ground until all the nation finished passing over the Jordan.

Twelve Memorial Stones from the Jordan

JOSHUA 4 ‡When all the nation had finished passing over the Jordan, the LORD said to Joshua, 2"Take twelve men from the people, from each tribe a man, 3and command them, saying, 'Take twelve stones from here out of the midst of the Jordan, from the very place where the priests' feet stood firmly, and bring them over with you and lay them down in the place where you lodge tonight.'" 4Then Joshua called the twelve men from the people of Israel, whom he had appointed, a man from each tribe. 5And Joshua said to them, "Pass on before the ark of the LORD your God into the midst of the Jordan, and take up each of you a stone upon his shoulder, according to the number of the tribes of the people of Israel, 6that this may be a sign among you. When your children ask in time to come, 'What do those stones mean to you?' 7then you shall tell them that the waters of the Jordan were cut off before the ark of the covenant of the LORD. When it passed over the Jordan, the waters of the Jordan were cut off. So these stones shall be to the people of Israel a memorial forever."

8And the people of Israel did just as Joshua commanded and took up twelve stones out of the midst of the Jordan, according to the number of the tribes of the people of Israel, just as the LORD told Joshua. And they carried them over with them to the place where they lodged and laid them down [1] there. 9And Joshua set up twelve stones in the midst of the Jordan, in the place where the feet of the priests bearing the ark of the covenant had stood; and they are there to this day. 10For the priests bearing the ark stood in the midst of the Jordan until everything was finished that the LORD commanded Joshua to tell the people, according to all that Moses had commanded Joshua.

The people passed over in haste. 11And when all the people had finished passing over, the ark of the LORD and the priests passed over before the people. 12The sons of Reuben and the sons of Gad and the half-tribe of Manasseh passed over armed before the people of Israel, as Moses had told them. 13About 40,000 ready for war passed over before the LORD for battle, to the plains of Jericho. 14On that day the LORD exalted Joshua in the sight of all Israel, and they stood in awe of him just as they had stood in awe of Moses, all the days of his life.

15And the LORD said to Joshua, 16"Command the priests bearing the ark of the testimony to come up out of the Jordan." 17So Joshua commanded the priests, "Come up out of the Jordan." 18And when the priests bearing the ark of the

covenant of the LORD came up from the midst of the Jordan, and the soles of the priests' feet were lifted up on dry ground, the waters of the Jordan returned to their place and overflowed all its banks, as before.

19†The people came up out of the Jordan on the tenth day of the first month, and they encamped at Gilgal on the east border of Jericho. 20And those twelve stones, which they took out of the Jordan, Joshua set up at Gilgal. 21And he said to the people of Israel, "When your children ask their fathers in times to come, 'What do these stones mean?' 22then you shall let your children know, 'Israel passed over this Jordan on dry ground.' 23For the LORD your God dried up the waters of the Jordan for you until you passed over, as the LORD your God did to the Red Sea, which he dried up for us until we passed over, 24so that all the peoples of the earth may know that the hand of the LORD is mighty, that you may fear the LORD your God forever." [2]

The New Generation Circumcised

JOSHUA 5 †As soon as all the kings of the Amorites who were beyond the Jordan to the west, and all the kings of the Canaanites who were by the sea, heard that the LORD had dried up the waters of the Jordan for the people of Israel until they had crossed over, their hearts melted and there was no longer any spirit in them because of the people of Israel.

2†At that time the LORD said to Joshua, "Make flint knives and circumcise the sons of Israel a second time." 3So Joshua made flint knives and circumcised the sons of Israel at Gibeath-haaraloth. [1] 4And this is the reason why Joshua circumcised them: all the males of the people who came out of Egypt, all the men of war, had died in the wilderness on the way after they had come out of Egypt. 5Though all the people who came out had been circumcised, yet all the people who were born on the way in the wilderness after they had come out of Egypt had not been circumcised. 6For the people of Israel walked forty years in the wilderness, until all the nation, the men of war who came out of Egypt, perished, because they did not obey the voice of the LORD; the LORD swore to them that he would not let them see the land that the LORD had sworn to their fathers to give to us, a land flowing with milk and honey. 7So it was their children, whom he raised up in their place, that Joshua circumcised. For they were uncircumcised, because they had not been circumcised on the way.

8†When the circumcising of the whole nation was finished, they remained in their places in the camp until they were healed. 9†And the LORD said to Joshua, "Today I have rolled away the reproach of Egypt from you." And so the name of that place is called Gilgal [2] to this day.

First Passover in Canaan

10†While the people of Israel were encamped at Gilgal, they kept the Passover on the fourteenth day of the month in the evening on the plains of Jericho. 11And the day after the Passover, on that very day, they ate of the produce of the land, unleavened cakes and parched grain. 12†And the manna ceased the day after they ate of the produce of the land. And there was no longer manna for the people of Israel, but they ate of the fruit of the land of Canaan that year.

The Commander of the LORD's Army

13‡When Joshua was by Jericho, he lifted up his eyes and looked, and behold, a man was standing before him with his drawn sword in his hand. And Joshua went to him and said to him, "Are you for us, or for our adversaries?" 14And he said, "No; but I am the commander of the army of the LORD. Now I have come." And Joshua fell on his face to the earth and worshiped and said to him, "What does my lord say to his servant?" 15And the commander of the LORD's army said to Joshua, "Take off your sandals from your feet, for the place where you are standing is holy." And Joshua did so.

The Fall of Jericho

JOSHUA 6 †Now Jericho was shut up inside and outside because of the people of Israel. None went out, and none came in. 2And the LORD said to Joshua, "See, I have given Jericho into your hand, with its king and mighty men of valor. 3‡You shall march around the city, all the men of war going around the city once. Thus shall you do for six days. 4Seven priests shall bear seven trumpets of rams' horns before the ark. On the seventh day you shall march around the city seven times, and the priests shall blow the trumpets. 5†And when they make a long blast with the ram's horn, when you hear the sound of the trumpet, then all the people shall shout with a great shout, and the wall of the city will fall down flat, [1] and the people shall go up, everyone straight before him." 6So Joshua the son of Nun called the priests and said to them, "Take up the ark of the covenant and let seven priests bear seven trumpets of rams' horns before the ark of the LORD." 7And he said to the people, "Go forward. March around the city and let the armed men pass on before the ark of the LORD."

8And just as Joshua had commanded the people, the seven priests bearing the seven trumpets of rams' horns before the LORD went forward, blowing the trumpets, with the ark of the covenant of the LORD following them. 9The armed men were walking before the priests who were blowing the trumpets, and the rear guard was walking after the ark, while the trumpets blew continually. 10But Joshua commanded the people, "You shall not shout or make your voice heard, neither shall any word go out of your mouth, until the day I tell you to shout. Then you shall shout." 11So he caused the ark of the LORD to circle the city, going about it once. And they came into the camp and spent the night in the camp.

12Then Joshua rose early in the morning, and the priests took up the ark of the LORD. 13And the seven priests bearing the seven trumpets of rams' horns before the ark of the LORD walked on, and they blew the trumpets continually. And the armed men were walking before them, and the rear guard was walking after the ark of the LORD, while the trumpets blew continually. 14And the second day they marched around the city once, and returned into the camp. So they did for six days.

15On the seventh day they rose early, at the dawn of day, and marched around the city in the same manner seven times. It was only on that day that they marched

around the city seven times. 16†And at the seventh time, when the priests had blown the trumpets, Joshua said to the people, "Shout, for the LORD has given you the city. 17†And the city and all that is within it shall be devoted to the LORD for destruction. [2] Only Rahab the prostitute and all who are with her in her house shall live, because she hid the messengers whom we sent. 18But you, keep yourselves from the things devoted to destruction, lest when you have devoted them you take any of the devoted things and make the camp of Israel a thing for destruction and bring trouble upon it. 19But all silver and gold, and every vessel of bronze and iron, are holy to the LORD; they shall go into the treasury of the LORD." 20So the people shouted, and the trumpets were blown. As soon as the people heard the sound of the trumpet, the people shouted a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they captured the city. 21Then they devoted all in the city to destruction, both men and women, young and old, oxen, sheep, and donkeys, with the edge of the sword.

22‡But to the two men who had spied out the land, Joshua said, "Go into the prostitute's house and bring out from there the woman and all who belong to her, as you swore to her." 23So the young men who had been spies went in and brought out Rahab and her father and mother and brothers and all who belonged to her. And they brought all her relatives and put them outside the camp of Israel. 24And they burned the city with fire, and everything in it. Only the silver and gold, and the vessels of bronze and of iron, they put into the treasury of the house of the LORD. 25But Rahab the prostitute and her father's household and all who belonged to her, Joshua saved alive. And she has lived in Israel to this day, because she hid the messengers whom Joshua sent to spy out Jericho.

26†Joshua laid an oath on them at that time, saying, "Cursed before the LORD be the man who rises up and rebuilds this city, Jericho.

"At the cost of his firstborn shall he lay its foundation, and at the cost of his

youngest son shall he set up its gates."

27†So the LORD was with Joshua, and his fame was in all the land.

Israel Defeated at Ai

JOSHUA 7 ‡But the people of Israel broke faith in regard to the devoted things, for Achan the son of Carmi, son of Zabdi, son of Zerah, of the tribe of Judah, took some of the devoted things. And the anger of the LORD burned against the people of Israel.

2†Joshua sent men from Jericho to Ai, which is near Beth-aven, east of Bethel, and said to them, "Go up and spy out the land." And the men went up and spied out Ai. 3†And they returned to Joshua and said to him, "Do not have all the people go up, but let about two or three thousand men go up and attack Ai. Do not make the whole people toil up there, for they are few." 4So about 3,000 men went up there from the people. And they fled before the men of Ai, 5and the men of Ai killed about thirty-six of their men and chased them before the gate as far as Shebarim and struck them at the descent. And the hearts of the people melted and became as water.

6Then Joshua tore his clothes and fell to the earth on his face before the ark of the LORD until the evening, he and the elders of Israel. And they put dust on their heads. 7And Joshua said, "Alas, O Lord GOD, why have you brought this people over the Jordan at all, to give us into the hands of the Amorites, to destroy us? Would that we had been content to dwell beyond the Jordan! 8O Lord, what can I say, when Israel has turned their backs before their enemies! 9†For the Canaanites and all the inhabitants of the land will hear of it and will surround us and cut off our name from the earth. And what will you do for your great name?"

The Sin of Achan

10The LORD said to Joshua, "Get up! Why have you fallen on your face? 11Israel has sinned; they have transgressed my covenant that I commanded them; they have taken some of the devoted things; they have stolen and lied and put them among their own belongings. 12Therefore the people of Israel cannot stand before their enemies. They turn their backs before their enemies, because they have become devoted for destruction. [1] I will be with you no more, unless you destroy the devoted things from among you. 13Get up! Consecrate the people and say, 'Consecrate yourselves for tomorrow; for thus says the LORD, God of Israel, "There are devoted things in your midst, O Israel. You cannot stand before your enemies until you take away the devoted things from among you." 14In the

morning therefore you shall be brought near by your tribes. And the tribe that the LORD takes by lot shall come near by clans. And the clan that the LORD takes shall come near by households. And the household that the LORD takes shall come near man by man. 15‡And he who is taken with the devoted things shall be burned with fire, he and all that he has, because he has transgressed the covenant of the LORD, and because he has done an outrageous thing in Israel.'"

16So Joshua rose early in the morning and brought Israel near tribe by tribe, and the tribe of Judah was taken. 17And he brought near the clans of Judah, and the clan of the Zerahites was taken. And he brought near the clan of the Zerahites man by man, and Zabdi was taken. 18And he brought near his household man by man, and Achan the son of Carmi, son of Zabdi, son of Zerah, of the tribe of Judah, was taken. 19Then Joshua said to Achan, "My son, give glory to the LORD God of Israel and give praise [2] to him. And tell me now what you have done; do not hide it from me." 20And Achan answered Joshua, "Truly I have sinned against the LORD God of Israel, and this is what I did: 21†when I saw among the spoil a beautiful cloak from Shinar, and 200 shekels of silver, and a bar of gold weighing 50 shekels, [3] then I coveted them and took them. And see, they are hidden in the earth inside my tent, with the silver underneath."

22So Joshua sent messengers, and they ran to the tent; and behold, it was hidden in his tent with the silver underneath. 23And they took them out of the tent and brought them to Joshua and to all the people of Israel. And they laid them down before the LORD. 24†And Joshua and all Israel with him took Achan the son of Zerah, and the silver and the cloak and the bar of gold, and his sons and daughters and his oxen and donkeys and sheep and his tent and all that he had. And they brought them up to the Valley of Achor. 25And Joshua said, "Why did you bring trouble on us? The LORD brings trouble on you today." And all Israel stoned him with stones. They burned them with fire and stoned them with stones. 26And they raised over him a great heap of stones that remains to this day. Then the LORD turned from his burning anger. Therefore, to this day the name of that place is called the Valley of Achor. [4]

The Fall of Ai

JOSHUA 8 And the LORD said to Joshua, "Do not fear and do not be dismayed. Take all the fighting men with you, and arise, go up to Ai. See, I have given into your hand the king of Ai, and his people, his city, and his land. 2And you shall do to Ai and its king as you did to Jericho and its king. Only its spoil and its livestock you shall take as plunder for yourselves. Lay an ambush against the city, behind it."

3†So Joshua and all the fighting men arose to go up to Ai. And Joshua chose 30,000 mighty men of valor and sent them out by night. 4And he commanded them, "Behold, you shall lie in ambush against the city, behind it. Do not go very far from the city, but all of you remain ready. 5And I and all the people who are with me will approach the city. And when they come out against us just as before, we shall flee before them. 6And they will come out after us, until we have drawn them away from the city. For they will say, 'They are fleeing from us, just as before.' So we will flee before them. 7†Then you shall rise up from the ambush and seize the city, for the LORD your God will give it into your hand. 8And as soon as you have taken the city, you shall set the city on fire. You shall do according to the word of the LORD. See, I have commanded you." 9So Joshua sent them out. And they went to the place of ambush and lay between Bethel and Ai, to the west of Ai, but Joshua spent that night among the people.

10Joshua arose early in the morning and mustered the people and went up, he and the elders of Israel, before the people to Ai. 11And all the fighting men who were with him went up and drew near before the city and encamped on the north side of Ai, with a ravine between them and Ai. 12He took about 5,000 men and set them in ambush between Bethel and Ai, to the west of the city. 13So they stationed the forces, the main encampment that was north of the city and its rear guard west of the city. But Joshua spent that night in the valley. 14And as soon as the king of Ai saw this, he and all his people, the men of the city, hurried and went out early to the appointed place [1] toward the Arabah to meet Israel in battle. But he did not know that there was an ambush against him behind the city. 15And Joshua and all Israel pretended to be beaten before them and fled in the direction of the wilderness. 16So all the people who were in the city were called together to pursue them, and as they pursued Joshua they were drawn away from the city. 17Not a man was left in Ai or Bethel who did not go out after Israel. They left the city open and pursued Israel.

18†Then the LORD said to Joshua, "Stretch out the javelin that is in your hand toward Ai, for I will give it into your hand." And Joshua stretched out the javelin that was in his hand toward the city. 19And the men in the ambush rose quickly out of their place, and as soon as he had stretched out his hand, they ran and entered the city and captured it. And they hurried to set the city on fire. 20So when the men of Ai looked back, behold, the smoke of the city went up to heaven, and they had no power to flee this way or that, for the people who fled to the wilderness turned back against the pursuers. 21And when Joshua and all Israel saw that the ambush had captured the city, and that the smoke of the city went up, then they turned back and struck down the men of Ai. 22And the others came out from the city against them, so they were in the midst of Israel, some on this side, and some on that side. And Israel struck them down, until there was left none that survived or escaped. 23But the king of Ai they took alive, and brought him near to Joshua.

24When Israel had finished killing all the inhabitants of Ai in the open wilderness where they pursued them, and all of them to the very last had fallen by the edge of the sword, all Israel returned to Ai and struck it down with the edge of the sword. 25And all who fell that day, both men and women, were 12,000, all the people of Ai. 26But Joshua did not draw back his hand with which he stretched out the javelin until he had devoted all the inhabitants of Ai to destruction. [2] 27Only the livestock and the spoil of that city Israel took as their plunder, according to the word of the LORD that he commanded Joshua. 28So Joshua burned Ai and made it forever a heap of ruins, as it is to this day. 29†And he hanged the king of Ai on a tree until evening. And at sunset Joshua commanded, and they took his body down from the tree and threw it at the entrance of the gate of the city and raised over it a great heap of stones, which stands there to this day.

Joshua Renews the Covenant

30‡‡At that time Joshua built an altar to the LORD, the God of Israel, on Mount Ebal, 31just as Moses the servant of the LORD had commanded the people of Israel, as it is written in the Book of the Law of Moses, "an altar of uncut stones, upon which no man has wielded an iron tool." And they offered on it burnt offerings to the LORD and sacrificed peace offerings. 32And there, in the presence of the people of Israel, he wrote on the stones a copy of the law of Moses, which he had written. 33And all Israel, sojourner as well as native born, with their elders and officers and their judges, stood on opposite sides of the ark before the

Levitical priests who carried the ark of the covenant of the LORD, half of them in front of Mount Gerizim and half of them in front of Mount Ebal, just as Moses the servant of the LORD had commanded at the first, to bless the people of Israel. 34And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the Book of the Law. 35There was not a word of all that Moses commanded that Joshua did not read before all the assembly of Israel, and the women, and the little ones, and the sojourners who lived [3] among them.

The Gibeonite Deception

JOSHUA 9 As soon as all the kings who were beyond the Jordan in the hill country and in the lowland all along the coast of the Great Sea toward Lebanon, the Hittites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, heard of this, 2they gathered together as one to fight against Joshua and Israel.

3†But when the inhabitants of Gibeon heard what Joshua had done to Jericho and to Ai, 4‡they on their part acted with cunning and went and made ready provisions and took worn-out sacks for their donkeys, and wineskins, worn-out and torn and mended, 5with worn-out, patched sandals on their feet, and wornout clothes. And all their provisions were dry and crumbly. 6And they went to Joshua in the camp at Gilgal and said to him and to the men of Israel, "We have come from a distant country, so now make a covenant with us." 7But the men of Israel said to the Hivites, "Perhaps you live among us; then how can we make a covenant with you?" 8They said to Joshua, "We are your servants." And Joshua said to them, "Who are you? And where do you come from?" 9They said to him, "From a very distant country your servants have come, because of the name of the LORD your God. For we have heard a report of him, and all that he did in Egypt, 10and all that he did to the two kings of the Amorites who were beyond the Jordan, to Sihon the king of Heshbon, and to Og king of Bashan, who lived in Ashtaroth. 11So our elders and all the inhabitants of our country said to us, 'Take provisions in your hand for the journey and go to meet them and say to them, "We are your servants. Come now, make a covenant with us."' 12Here is our bread. It was still warm when we took it from our houses as our food for the journey on the day we set out to come to you, but now, behold, it is dry and crumbly. 13These wineskins were new when we filled them, and behold, they have burst. And these garments and sandals of ours are worn out from the very long journey." 14So the men took some of their provisions, but did not ask counsel from the LORD. 15†And Joshua made peace with them and made a covenant with them, to let them live, and the leaders of the congregation swore to them.

16At the end of three days after they had made a covenant with them, they heard that they were their neighbors and that they lived among them. 17And the people of Israel set out and reached their cities on the third day. Now their cities were Gibeon, Chephirah, Beeroth, and Kiriath-jearim. 18But the people of Israel did

not attack them, because the leaders of the congregation had sworn to them by the LORD, the God of Israel. Then all the congregation murmured against the leaders. 19But all the leaders said to all the congregation, "We have sworn to them by the LORD, the God of Israel, and now we may not touch them. 20This we will do to them: let them live, lest wrath be upon us, because of the oath that we swore to them." 21‡And the leaders said to them, "Let them live." So they became cutters of wood and drawers of water for all the congregation, just as the leaders had said of them.

22Joshua summoned them, and he said to them, "Why did you deceive us, saying, 'We are very far from you,' when you dwell among us? 23Now therefore you are cursed, and some of you shall never be anything but servants, cutters of wood and drawers of water for the house of my God." 24They answered Joshua, "Because it was told to your servants for a certainty that the LORD your God had commanded his servant Moses to give you all the land and to destroy all the inhabitants of the land from before you—so we feared greatly for our lives because of you and did this thing. 25And now, behold, we are in your hand. Whatever seems good and right in your sight to do to us, do it." 26So he did this to them and delivered them out of the hand of the people of Israel, and they did not kill them. 27But Joshua made them that day cutters of wood and drawers of water for the congregation and for the altar of the LORD, to this day, in the place that he should choose.

The Sun Stands Still

JOSHUA 10 ‡As soon as Adoni-zedek, king of Jerusalem, heard how Joshua had captured Ai and had devoted it to destruction, [1] doing to Ai and its king as he had done to Jericho and its king, and how the inhabitants of Gibeon had made peace with Israel and were among them, 2he [2] feared greatly, because Gibeon was a great city, like one of the royal cities, and because it was greater than Ai, and all its men were warriors. 3So Adoni-zedek king of Jerusalem sent to Hoham king of Hebron, to Piram king of Jarmuth, to Japhia king of Lachish, and to Debir king of Eglon, saying, 4"Come up to me and help me, and let us strike Gibeon. For it has made peace with Joshua and with the people of Israel." 5Then the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon, gathered their forces and went up with all their armies and encamped against Gibeon and made war against it.

6And the men of Gibeon sent to Joshua at the camp in Gilgal, saying, "Do not relax your hand from your servants. Come up to us quickly and save us and help us, for all the kings of the Amorites who dwell in the hill country are gathered against us." 7So Joshua went up from Gilgal, he and all the people of war with him, and all the mighty men of valor. 8And the LORD said to Joshua, "Do not fear them, for I have given them into your hands. Not a man of them shall stand before you." 9So Joshua came upon them suddenly, having marched up all night from Gilgal. 10And the LORD threw them into a panic before Israel, who [3] struck them with a great blow at Gibeon and chased them by the way of the ascent of Beth-horon and struck them as far as Azekah and Makkedah. 11†And as they fled before Israel, while they were going down the ascent of Beth-horon, the LORD threw down large stones from heaven on them as far as Azekah, and they died. There were more who died because of the hailstones than the sons of Israel killed with the sword.

12‡At that time Joshua spoke to the LORD in the day when the LORD gave the Amorites over to the sons of Israel, and he said in the sight of Israel, "Sun, stand still at Gibeon, and moon, in the Valley of Aijalon."

13‡And the sun stood still, and the moon stopped, until the nation took vengeance on their enemies.

Is this not written in the Book of Jashar? The sun stopped in the midst of heaven

and did not hurry to set for about a whole day. 14There has been no day like it before or since, when the LORD heeded the voice of a man, for the LORD fought for Israel.

15So Joshua returned, and all Israel with him, to the camp at Gilgal.

Five Amorite Kings Executed

16These five kings fled and hid themselves in the cave at Makkedah. 17And it was told to Joshua, "The five kings have been found, hidden in the cave at Makkedah." 18And Joshua said, "Roll large stones against the mouth of the cave and set men by it to guard them, 19but do not stay there yourselves. Pursue your enemies; attack their rear guard. Do not let them enter their cities, for the LORD your God has given them into your hand." 20When Joshua and the sons of Israel had finished striking them with a great blow until they were wiped out, and when the remnant that remained of them had entered into the fortified cities, 21then all the people returned safe to Joshua in the camp at Makkedah. Not a man moved his tongue against any of the people of Israel.

22Then Joshua said, "Open the mouth of the cave and bring those five kings out to me from the cave." 23And they did so, and brought those five kings out to him from the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. 24†And when they brought those kings out to Joshua, Joshua summoned all the men of Israel and said to the chiefs of the men of war who had gone with him, "Come near; put your feet on the necks of these kings." Then they came near and put their feet on their necks. 25And Joshua said to them, "Do not be afraid or dismayed; be strong and courageous. For thus the LORD will do to all your enemies against whom you fight." 26And afterward Joshua struck them and put them to death, and he hanged them on five trees. And they hung on the trees until evening. 27But at the time of the going down of the sun, Joshua commanded, and they took them down from the trees and threw them into the cave where they had hidden themselves, and they set large stones against the mouth of the cave, which remain to this very day.

28As for Makkedah, Joshua captured it on that day and struck it, and its king, with the edge of the sword. He devoted to destruction every person in it; he left none remaining. And he did to the king of Makkedah just as he had done to the king of Jericho.

Conquest of Southern Canaan

29Then Joshua and all Israel with him passed on from Makkedah to Libnah and fought against Libnah. 30And the LORD gave it also and its king into the hand of Israel. And he struck it with the edge of the sword, and every person in it; he left none remaining in it. And he did to its king as he had done to the king of Jericho.

31Then Joshua and all Israel with him passed on from Libnah to Lachish and laid siege to it and fought against it. 32And the LORD gave Lachish into the hand of Israel, and he captured it on the second day and struck it with the edge of the sword, and every person in it, as he had done to Libnah.

33Then Horam king of Gezer came up to help Lachish. And Joshua struck him and his people, until he left none remaining.

34Then Joshua and all Israel with him passed on from Lachish to Eglon. And they laid siege to it and fought against it. 35And they captured it on that day, and struck it with the edge of the sword. And he devoted every person in it to destruction that day, as he had done to Lachish.

36Then Joshua and all Israel with him went up from Eglon to Hebron. And they fought against it 37and captured it and struck it with the edge of the sword, and its king and its towns, and every person in it. He left none remaining, as he had done to Eglon, and devoted it to destruction and every person in it.

38Then Joshua and all Israel with him turned back to Debir and fought against it 39and he captured it with its king and all its towns. And they struck them with the edge of the sword and devoted to destruction every person in it; he left none remaining. Just as he had done to Hebron and to Libnah and its king, so he did to Debir and to its king.

40‡So Joshua struck the whole land, the hill country and the Negeb and the lowland and the slopes, and all their kings. He left none remaining, but devoted to destruction all that breathed, just as the LORD God of Israel commanded. 41And Joshua struck them from Kadesh-barnea as far as Gaza, and all the country of Goshen, as far as Gibeon. 42†And Joshua captured all these kings and their land at one time, because the LORD God of Israel fought for Israel. 43Then Joshua returned, and all Israel with him, to the camp at Gilgal.

Conquests in Northern Canaan

JOSHUA 11 †When Jabin, king of Hazor, heard of this, he sent to Jobab king of Madon, and to the king of Shimron, and to the king of Achshaph, 2†and to the kings who were in the northern hill country, and in the Arabah south of Chinneroth, and in the lowland, and in Naphoth-dor on the west, 3to the Canaanites in the east and the west, the Amorites, the Hittites, the Perizzites, and the Jebusites in the hill country, and the Hivites under Hermon in the land of Mizpah. 4And they came out with all their troops, a great horde, in number like the sand that is on the seashore, with very many horses and chariots. 5†And all these kings joined their forces and came and encamped together at the waters of Merom to fight against Israel.

6†And the LORD said to Joshua, "Do not be afraid of them, for tomorrow at this time I will give over all of them, slain, to Israel. You shall hamstring their horses and burn their chariots with fire." 7So Joshua and all his warriors came suddenly against them by the waters of Merom and fell upon them. 8†And the LORD gave them into the hand of Israel, who struck them and chased them as far as Great Sidon and Misrephoth-maim, and eastward as far as the Valley of Mizpeh. And they struck them until he left none remaining. 9And Joshua did to them just as the LORD said to him: he hamstrung their horses and burned their chariots with fire.

10And Joshua turned back at that time and captured Hazor and struck its king with the sword, for Hazor formerly was the head of all those kingdoms. 11And they struck with the sword all who were in it, devoting them to destruction; [1] there was none left that breathed. And he burned Hazor with fire. 12‡And all the cities of those kings, and all their kings, Joshua captured, and struck them with the edge of the sword, devoting them to destruction, just as Moses the servant of the LORD had commanded. 13But none of the cities that stood on mounds did Israel burn, except Hazor alone; that Joshua burned. 14And all the spoil of these cities and the livestock, the people of Israel took for their plunder. But every man they struck with the edge of the sword until they had destroyed them, and they did not leave any who breathed. 15Just as the LORD had commanded Moses his servant, so Moses commanded Joshua, and so Joshua did. He left nothing undone of all that the LORD had commanded Moses.

16‡So Joshua took all that land, the hill country and all the Negeb and all the land

of Goshen and the lowland and the Arabah and the hill country of Israel and its lowland 17from Mount Halak, which rises toward Seir, as far as Baal-gad in the Valley of Lebanon below Mount Hermon. And he captured all their kings and struck them and put them to death. 18†Joshua made war a long time with all those kings. 19There was not a city that made peace with the people of Israel except the Hivites, the inhabitants of Gibeon. They took them all in battle. 20†For it was the LORD's doing to harden their hearts that they should come against Israel in battle, in order that they should be devoted to destruction and should receive no mercy but be destroyed, just as the LORD commanded Moses.

21†And Joshua came at that time and cut off the Anakim from the hill country, from Hebron, from Debir, from Anab, and from all the hill country of Judah, and from all the hill country of Israel. Joshua devoted them to destruction with their cities. 22†There was none of the Anakim left in the land of the people of Israel. Only in Gaza, in Gath, and in Ashdod did some remain. 23†So Joshua took the whole land, according to all that the LORD had spoken to Moses. And Joshua gave it for an inheritance to Israel according to their tribal allotments. And the land had rest from war.

Kings Defeated by Moses

JOSHUA 12 ‡Now these are the kings of the land whom the people of Israel defeated and took possession of their land beyond the Jordan toward the sunrise, from the Valley of the Arnon to Mount Hermon, with all the Arabah eastward: 2Sihon king of the Amorites who lived at Heshbon and ruled from Aroer, which is on the edge of the Valley of the Arnon, and from the middle of the valley as far as the river Jabbok, the boundary of the Ammonites, that is, half of Gilead, 3and the Arabah to the Sea of Chinneroth eastward, and in the direction of Bethjeshimoth, to the Sea of the Arabah, the Salt Sea, southward to the foot of the slopes of Pisgah; 4and Og [1] king of Bashan, one of the remnant of the Rephaim, who lived at Ashtaroth and at Edrei 5and ruled over Mount Hermon and Salecah and all Bashan to the boundary of the Geshurites and the Maacathites, and over half of Gilead to the boundary of Sihon king of Heshbon. 6Moses, the servant of the LORD, and the people of Israel defeated them. And Moses the servant of the LORD gave their land for a possession to the Reubenites and the Gadites and the half-tribe of Manasseh.

Kings Defeated by Joshua

7And these are the kings of the land whom Joshua and the people of Israel defeated on the west side of the Jordan, from Baal-gad in the Valley of Lebanon to Mount Halak, that rises toward Seir (and Joshua gave their land to the tribes of Israel as a possession according to their allotments, 8in the hill country, in the lowland, in the Arabah, in the slopes, in the wilderness, and in the Negeb, the land of the Hittites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites): 9the king of Jericho, one; the king of Ai, which is beside Bethel, one; 10the king of Jerusalem, one; the king of Hebron, one; 11the king of Jarmuth, one; the king of Lachish, one; 12the king of Eglon, one; the king of Gezer, one; 13the king of Debir, one; the king of Geder, one; 14the king of Hormah, one; the king of Arad, one; 15the king of Libnah, one; the king of Adullam, one; 16the king of Makkedah, one; the king of Bethel, one; 17the king of Tappuah, one; the king of Hepher, one; 18the king of Aphek, one; the king of Lasharon, one; 19the king of Madon, one; the king of Hazor, one; 20the king of Shimron-meron, one; the king of Achshaph, one; 21the king of Taanach, one; the king of Megiddo, one; 22the king of Kedesh, one; the king of Jokneam in Carmel, one; 23the king of Dor in Naphath-dor, one; the king of Goiim in Galilee, [2] one; 24†the king of Tirzah, one: in all, thirty-one kings.

Land Still to Be Conquered

JOSHUA 13 ‡†Now Joshua was old and advanced in years, and the LORD said to him, "You are old and advanced in years, and there remains yet very much land to possess. 2This is the land that yet remains: all the regions of the Philistines, and all those of the Geshurites 3†(from the Shihor, which is east of Egypt, northward to the boundary of Ekron, it is counted as Canaanite; there are five rulers of the Philistines, those of Gaza, Ashdod, Ashkelon, Gath, and Ekron), and those of the Avvim, 4in the south, all the land of the Canaanites, and Mearah that belongs to the Sidonians, to Aphek, to the boundary of the Amorites, 5and the land of the Gebalites, and all Lebanon, toward the sunrise, from Baal-gad below Mount Hermon to Lebo-hamath, 6all the inhabitants of the hill country from Lebanon to Misrephoth-maim, even all the Sidonians. I myself will drive them out from before the people of Israel. Only allot the land to Israel for an inheritance, as I have commanded you. 7†Now therefore divide this land for an inheritance to the nine tribes and half the tribe of Manasseh."

The Inheritance East of the Jordan

8With the other half of the tribe of Manasseh [1] the Reubenites and the Gadites received their inheritance, which Moses gave them, beyond the Jordan eastward, as Moses the servant of the LORD gave them: 9from Aroer, which is on the edge of the Valley of the Arnon, and the city that is in the middle of the valley, and all the tableland of Medeba as far as Dibon; 10and all the cities of Sihon king of the Amorites, who reigned in Heshbon, as far as the boundary of the Ammonites; 11and Gilead, and the region of the Geshurites and Maacathites, and all Mount Hermon, and all Bashan to Salecah; 12all the kingdom of Og in Bashan, who reigned in Ashtaroth and in Edrei (he alone was left of the remnant of the Rephaim); these Moses had struck and driven out. 13Yet the people of Israel did not drive out the Geshurites or the Maacathites, but Geshur and Maacath dwell in the midst of Israel to this day.

14To the tribe of Levi alone Moses gave no inheritance. The offerings by fire to the LORD God of Israel are their inheritance, as he said to him.

15And Moses gave an inheritance to the tribe of the people of Reuben according to their clans. 16So their territory was from Aroer, which is on the edge of the Valley of the Arnon, and the city that is in the middle of the valley, and all the

tableland by Medeba; 17with Heshbon, and all its cities that are in the tableland; Dibon, and Bamoth-baal, and Beth-baal-meon, 18and Jahaz, and Kedemoth, and Mephaath, 19and Kiriathaim, and Sibmah, and Zereth-shahar on the hill of the valley, 20and Beth-peor, and the slopes of Pisgah, and Beth-jeshimoth, 21that is, all the cities of the tableland, and all the kingdom of Sihon king of the Amorites, who reigned in Heshbon, whom Moses defeated with the leaders of Midian, Evi and Rekem and Zur and Hur and Reba, the princes of Sihon, who lived in the land. 22†Balaam also, the son of Beor, the one who practiced divination, was killed with the sword by the people of Israel among the rest of their slain. 23And the border of the people of Reuben was the Jordan as a boundary. This was the inheritance of the people of Reuben, according to their clans with their cities and villages.

24Moses gave an inheritance also to the tribe of Gad, to the people of Gad, according to their clans. 25Their territory was Jazer, and all the cities of Gilead, and half the land of the Ammonites, to Aroer, which is east of Rabbah, 26and from Heshbon to Ramath-mizpeh and Betonim, and from Mahanaim to the territory of Debir, [2] 27and in the valley Beth-haram, Beth-nimrah, Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, having the Jordan as a boundary, to the lower end of the Sea of Chinnereth, eastward beyond the Jordan. 28This is the inheritance of the people of Gad according to their clans, with their cities and villages.

29And Moses gave an inheritance to the half-tribe of Manasseh. It was allotted to the half-tribe of the people of Manasseh according to their clans. 30Their region extended from Mahanaim, through all Bashan, the whole kingdom of Og king of Bashan, and all the towns of Jair, which are in Bashan, sixty cities, 31and half Gilead, and Ashtaroth, and Edrei, the cities of the kingdom of Og in Bashan. These were allotted to the people of Machir the son of Manasseh for the half of the people of Machir according to their clans.

32These are the inheritances that Moses distributed in the plains of Moab, beyond the Jordan east of Jericho. 33†But to the tribe of Levi Moses gave no inheritance; the LORD God of Israel is their inheritance, just as he said to them.

The Inheritance West of the Jordan

JOSHUA 14 †These are the inheritances that the people of Israel received in the land of Canaan, which Eleazar the priest and Joshua the son of Nun and the heads of the fathers' houses of the tribes of the people of Israel gave them to inherit. 2Their inheritance was by lot, just as the LORD had commanded by the hand of Moses for the nine and one-half tribes. 3For Moses had given an inheritance to the two and one-half tribes beyond the Jordan, but to the Levites he gave no inheritance among them. 4For the people of Joseph were two tribes, Manasseh and Ephraim. And no portion was given to the Levites in the land, but only cities to dwell in, with their pasturelands for their livestock and their substance. 5†The people of Israel did as the LORD commanded Moses; they allotted the land.

Caleb's Request and Inheritance

6‡Then the people of Judah came to Joshua at Gilgal. And Caleb the son of Jephunneh the Kenizzite said to him, "You know what the LORD said to Moses the man of God in Kadesh-barnea concerning you and me. 7I was forty years old when Moses the servant of the LORD sent me from Kadesh-barnea to spy out the land, and I brought him word again as it was in my heart. 8But my brothers who went up with me made the heart of the people melt; yet I wholly followed the LORD my God. 9And Moses swore on that day, saying, 'Surely the land on which your foot has trodden shall be an inheritance for you and your children forever, because you have wholly followed the LORD my God.' 10†And now, behold, the LORD has kept me alive, just as he said, these forty-five years since the time that the LORD spoke this word to Moses, while Israel walked in the wilderness. And now, behold, I am this day eighty-five years old. 11I am still as strong today as I was in the day that Moses sent me; my strength now is as my strength was then, for war and for going and coming. 12‡So now give me this hill country of which the LORD spoke on that day, for you heard on that day how the Anakim were there, with great fortified cities. It may be that the LORD will be with me, and I shall drive them out just as the LORD said."

13Then Joshua blessed him, and he gave Hebron to Caleb the son of Jephunneh for an inheritance. 14Therefore Hebron became the inheritance of Caleb the son of Jephunneh the Kenizzite to this day, because he wholly followed the LORD, the God of Israel. 15†Now the name of Hebron formerly was Kiriath-arba. [1]

(Arba [2] was the greatest man among the Anakim.) And the land had rest from war.

The Allotment for Judah

JOSHUA 15 ‡The allotment for the tribe of the people of Judah according to their clans reached southward to the boundary of Edom, to the wilderness of Zin at the farthest south. 2And their south boundary ran from the end of the Salt Sea, from the bay that faces southward. 3It goes out southward of the ascent of Akrabbim, passes along to Zin, and goes up south of Kadesh-barnea, along by Hezron, up to Addar, turns about to Karka, 4passes along to Azmon, goes out by the Brook of Egypt, and comes to its end at the sea. This shall be your south boundary. 5And the east boundary is the Salt Sea, to the mouth of the Jordan. And the boundary on the north side runs from the bay of the sea at the mouth of the Jordan. 6And the boundary goes up to Beth-hoglah and passes along north of Beth-arabah. And the boundary goes up to the stone of Bohan the son of Reuben. 7And the boundary goes up to Debir from the Valley of Achor, and so northward, turning toward Gilgal, which is opposite the ascent of Adummim, which is on the south side of the valley. And the boundary passes along to the waters of Enshemesh and ends at En-rogel. 8Then the boundary goes up by the Valley of the Son of Hinnom at the southern shoulder of the Jebusite (that is, Jerusalem). And the boundary goes up to the top of the mountain that lies over against the Valley of Hinnom, on the west, at the northern end of the Valley of Rephaim. 9Then the boundary extends from the top of the mountain to the spring of the waters of Nephtoah, and from there to the cities of Mount Ephron. Then the boundary bends around to Baalah (that is, Kiriath-jearim). 10And the boundary circles west of Baalah to Mount Seir, passes along to the northern shoulder of Mount Jearim (that is, Chesalon), and goes down to Beth-shemesh and passes along by Timnah. 11The boundary goes out to the shoulder of the hill north of Ekron, then the boundary bends around to Shikkeron and passes along to Mount Baalah and goes out to Jabneel. Then the boundary comes to an end at the sea. 12And the west boundary was the Great Sea with its coastline. This is the boundary around the people of Judah according to their clans.

13According to the commandment of the LORD to Joshua, he gave to Caleb the son of Jephunneh a portion among the people of Judah, Kiriath-arba, that is, Hebron (Arba was the father of Anak). 14And Caleb drove out from there the three sons of Anak, Sheshai and Ahiman and Talmai, the descendants of Anak. 15And he went up from there against the inhabitants of Debir. Now the name of Debir formerly was Kiriath-sepher. 16And Caleb said, "Whoever strikes Kiriathsepher and captures it, to him will I give Achsah my daughter as wife." 17†And

Othniel the son of Kenaz, the brother of Caleb, captured it. And he gave him Achsah his daughter as wife. 18‡When she came to him, she urged him to ask her father for a field. And she got off her donkey, and Caleb said to her, "What do you want?" 19She said to him, "Give me a blessing. Since you have given me the land of the Negeb, give me also springs of water." And he gave her the upper springs and the lower springs.

20‡This is the inheritance of the tribe of the people of Judah according to their clans. 21The cities belonging to the tribe of the people of Judah in the extreme south, toward the boundary of Edom, were Kabzeel, Eder, Jagur, 22Kinah, Dimonah, Adadah, 23Kedesh, Hazor, Ithnan, 24Ziph, Telem, Bealoth, 25Hazorhadattah, Kerioth-hezron (that is, Hazor), 26Amam, Shema, Moladah, 27Hazargaddah, Heshmon, Beth-pelet, 28Hazar-shual, Beersheba, Biziothiah, 29Baalah, Iim, Ezem, 30Eltolad, Chesil, Hormah, 31Ziklag, Madmannah, Sansannah, 32Lebaoth, Shilhim, Ain, and Rimmon: in all, twenty-nine cities with their villages.

33And in the lowland, Eshtaol, Zorah, Ashnah, 34Zanoah, En-gannim, Tappuah, Enam, 35Jarmuth, Adullam, Socoh, Azekah, 36Shaaraim, Adithaim, Gederah, Gederothaim: fourteen cities with their villages.

37Zenan, Hadashah, Migdal-gad, 38Dilean, Mizpeh, Joktheel, 39Lachish, Bozkath, Eglon, 40Cabbon, Lahmam, Chitlish, 41Gederoth, Beth-dagon, Naamah, and Makkedah: sixteen cities with their villages.

42Libnah, Ether, Ashan, 43Iphtah, Ashnah, Nezib, 44Keilah, Achzib, and Mareshah: nine cities with their villages.

45Ekron, with its towns and its villages; 46from Ekron to the sea, all that were by the side of Ashdod, with their villages.

47Ashdod, its towns and its villages; Gaza, its towns and its villages; to the Brook of Egypt, and the Great Sea with its coastline.

48And in the hill country, Shamir, Jattir, Socoh, 49Dannah, Kiriath-sannah (that is, Debir), 50Anab, Eshtemoh, Anim, 51Goshen, Holon, and Giloh: eleven cities with their villages.

52Arab, Dumah, Eshan, 53Janim, Beth-tappuah, Aphekah, 54Humtah, Kiriath-arba (that is, Hebron), and Zior: nine cities with their villages.

55Maon, Carmel, Ziph, Juttah, 56Jezreel, Jokdeam, Zanoah, 57Kain, Gibeah, and Timnah: ten cities with their villages.

58Halhul, Beth-zur, Gedor, 59Maarath, Beth-anoth, and Eltekon: six cities with their villages.

60Kiriath-baal (that is, Kiriath-jearim), and Rabbah: two cities with their villages.

61In the wilderness, Beth-arabah, Middin, Secacah, 62Nibshan, the City of Salt, and Engedi: six cities with their villages.

63†But the Jebusites, the inhabitants of Jerusalem, the people of Judah could not drive out, so the Jebusites dwell with the people of Judah at Jerusalem to this day.

The Allotment for Ephraim and Manasseh

JOSHUA 16 ‡The allotment of the people of Joseph went from the Jordan by Jericho, east of the waters of Jericho, into the wilderness, going up from Jericho into the hill country to Bethel. 2Then going from Bethel to Luz, it passes along to Ataroth, the territory of the Archites. 3Then it goes down westward to the territory of the Japhletites, as far as the territory of Lower Beth-horon, then to Gezer, and it ends at the sea.

4The people of Joseph, Manasseh and Ephraim, received their inheritance.

5‡The territory of the people of Ephraim by their clans was as follows: the boundary of their inheritance on the east was Ataroth-addar as far as Upper Beth-horon, 6and the boundary goes from there to the sea. On the north is Michmethath. Then on the east the boundary turns around toward Taanath-shiloh and passes along beyond it on the east to Janoah, 7then it goes down from Janoah to Ataroth and to Naarah, and touches Jericho, ending at the Jordan. 8From Tappuah the boundary goes westward to the brook Kanah and ends at the sea. Such is the inheritance of the tribe of the people of Ephraim by their clans, 9together with the towns that were set apart for the people of Ephraim within the inheritance of the Manassites, all those towns with their villages. 10†However, they did not drive out the Canaanites who lived in Gezer, so the Canaanites have lived in the midst of Ephraim to this day but have been made to do forced labor.

JOSHUA 17 ‡Then allotment was made to the people of Manasseh, for he was the firstborn of Joseph. To Machir the firstborn of Manasseh, the father of Gilead, were allotted Gilead and Bashan, because he was a man of war. 2And allotments were made to the rest of the people of Manasseh by their clans, Abiezer, Helek, Asriel, Shechem, Hepher, and Shemida. These were the male descendants of Manasseh the son of Joseph, by their clans.

3‡Now Zelophehad the son of Hepher, son of Gilead, son of Machir, son of Manasseh, had no sons, but only daughters, and these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. 4They approached Eleazar the priest and Joshua the son of Nun and the leaders and said, "The LORD commanded Moses to give us an inheritance along with our brothers." So according to the mouth of the LORD he gave them an inheritance among the brothers of their father. 5Thus there fell to Manasseh ten portions, besides the land of Gilead and Bashan, which is on the other side of the Jordan, 6because the daughters of Manasseh received an inheritance along with his sons. The land of Gilead was allotted to the rest of the people of Manasseh.

7The territory of Manasseh reached from Asher to Michmethath, which is east of Shechem. Then the boundary goes along southward to the inhabitants of Entappuah. 8The land of Tappuah belonged to Manasseh, but the town of Tappuah on the boundary of Manasseh belonged to the people of Ephraim. 9Then the boundary went down to the brook Kanah. These cities, to the south of the brook, among the cities of Manasseh, belong to Ephraim. Then the boundary of Manasseh goes on the north side of the brook and ends at the sea, 10the land to the south being Ephraim's and that to the north being Manasseh's, with the sea forming its boundary. On the north Asher is reached, and on the east Issachar. 11Also in Issachar and in Asher Manasseh had Beth-shean and its villages, and Ibleam and its villages, and the inhabitants of Dor and its villages, and the inhabitants of En-dor and its villages, and the inhabitants of Taanach and its villages, and the inhabitants of Megiddo and its villages; the third is Naphath. [1] 12‡Yet the people of Manasseh could not take possession of those cities, but the Canaanites persisted in dwelling in that land. 13Now when the people of Israel grew strong, they put the Canaanites to forced labor, but did not utterly drive them out.

14Then the people of Joseph spoke to Joshua, saying, "Why have you given me but one lot and one portion as an inheritance, although I am a numerous people,

since all along the LORD has blessed me?" 15And Joshua said to them, "If you are a numerous people, go up by yourselves to the forest, and there clear ground for yourselves in the land of the Perizzites and the Rephaim, since the hill country of Ephraim is too narrow for you." 16The people of Joseph said, "The hill country is not enough for us. Yet all the Canaanites who dwell in the plain have chariots of iron, both those in Beth-shean and its villages and those in the Valley of Jezreel." 17Then Joshua said to the house of Joseph, to Ephraim and Manasseh, "You are a numerous people and have great power. You shall not have one allotment only, 18but the hill country shall be yours, for though it is a forest, you shall clear it and possess it to its farthest borders. For you shall drive out the Canaanites, though they have chariots of iron, and though they are strong."

Allotment of the Remaining Land

JOSHUA 18 †Then the whole congregation of the people of Israel assembled at Shiloh and set up the tent of meeting there. The land lay subdued before them.

2There remained among the people of Israel seven tribes whose inheritance had not yet been apportioned. 3So Joshua said to the people of Israel, "How long will you put off going in to take possession of the land, which the LORD, the God of your fathers, has given you? 4Provide three men from each tribe, and I will send them out that they may set out and go up and down the land. They shall write a description of it with a view to their inheritances, and then come to me. 5They shall divide it into seven portions. Judah shall continue in his territory on the south, and the house of Joseph shall continue in their territory on the north. 6And you shall describe the land in seven divisions and bring the description here to me. And I will cast lots for you here before the LORD our God. 7The Levites have no portion among you, for the priesthood of the LORD is their heritage. And Gad and Reuben and half the tribe of Manasseh have received their inheritance beyond the Jordan eastward, which Moses the servant of the LORD gave them."

8‡So the men arose and went, and Joshua charged those who went to write the description of the land, saying, "Go up and down in the land and write a description and return to me. And I will cast lots for you here before the LORD in Shiloh." 9So the men went and passed up and down in the land and wrote in a book a description of it by towns in seven divisions. Then they came to Joshua to the camp at Shiloh, 10and Joshua cast lots for them in Shiloh before the LORD. And there Joshua apportioned the land to the people of Israel, to each his portion.

The Inheritance for Benjamin

11‡The lot of the tribe of the people of Benjamin according to its clans came up, and the territory allotted to it fell between the people of Judah and the people of Joseph. 12On the north side their boundary began at the Jordan. Then the boundary goes up to the shoulder north of Jericho, then up through the hill country westward, and it ends at the wilderness of Beth-aven. 13From there the boundary passes along southward in the direction of Luz, to the shoulder of Luz (that is, Bethel), then the boundary goes down to Ataroth-addar, on the mountain that lies south of Lower Beth-horon. 14Then the boundary goes in another

direction, turning on the western side southward from the mountain that lies to the south, opposite Beth-horon, and it ends at Kiriath-baal (that is, Kiriathjearim), a city belonging to the people of Judah. This forms the western side. 15And the southern side begins at the outskirts of Kiriath-jearim. And the boundary goes from there to Ephron, [1] to the spring of the waters of Nephtoah. 16Then the boundary goes down to the border of the mountain that overlooks the Valley of the Son of Hinnom, which is at the north end of the Valley of Rephaim. And it then goes down the Valley of Hinnom, south of the shoulder of the Jebusites, and downward to En-rogel. 17Then it bends in a northerly direction going on to En-shemesh, and from there goes to Geliloth, which is opposite the ascent of Adummim. Then it goes down to the stone of Bohan the son of Reuben, 18and passing on to the north of the shoulder of Beth-arabah [2] it goes down to the Arabah. 19Then the boundary passes on to the north of the shoulder of Beth-hoglah. And the boundary ends at the northern bay of the Salt Sea, at the south end of the Jordan: this is the southern border. 20The Jordan forms its boundary on the eastern side. This is the inheritance of the people of Benjamin, according to their clans, boundary by boundary all around.

21Now the cities of the tribe of the people of Benjamin according to their clans were Jericho, Beth-hoglah, Emek-keziz, 22Beth-arabah, Zemaraim, Bethel, 23Avvim, Parah, Ophrah, 24Chephar-ammoni, Ophni, Geba—twelve cities with their villages: 25Gibeon, Ramah, Beeroth, 26Mizpeh, Chephirah, Mozah, 27Rekem, Irpeel, Taralah, 28Zela, Haeleph, Jebus [3] (that is, Jerusalem), Gibeah [4] and Kiriath-jearim [5]—fourteen cities with their villages. This is the inheritance of the people of Benjamin according to its clans.

The Inheritance for Simeon

JOSHUA 19 ‡The second lot came out for Simeon, for the tribe of the people of Simeon, according to their clans, and their inheritance was in the midst of the inheritance of the people of Judah. 2And they had for their inheritance Beersheba, Sheba, Moladah, 3Hazar-shual, Balah, Ezem, 4Eltolad, Bethul, Hormah, 5Ziklag, Beth-marcaboth, Hazar-susah, 6Beth-lebaoth, and Sharuhen— thirteen cities with their villages; 7Ain, Rimmon, Ether, and Ashan—four cities with their villages, 8together with all the villages around these cities as far as Baalath-beer, Ramah of the Negeb. This was the inheritance of the tribe of the people of Simeon according to their clans. 9The inheritance of the people of Simeon formed part of the territory of the people of Judah. Because the portion of the people of Judah was too large for them, the people of Simeon obtained an inheritance in the midst of their inheritance.

The Inheritance for Zebulun

10‡The third lot came up for the people of Zebulun, according to their clans. And the territory of their inheritance reached as far as Sarid. 11Then their boundary goes up westward and on to Mareal and touches Dabbesheth, then the brook that is east of Jokneam. 12From Sarid it goes in the other direction eastward toward the sunrise to the boundary of Chisloth-tabor. From there it goes to Daberath, then up to Japhia. 13From there it passes along on the east toward the sunrise to Gath-hepher, to Eth-kazin, and going on to Rimmon it bends toward Neah, 14then on the north the boundary turns about to Hannathon, and it ends at the Valley of Iphtahel; 15and Kattath, Nahalal, Shimron, Idalah, and Bethlehem—twelve cities with their villages. 16This is the inheritance of the people of Zebulun, according to their clans—these cities with their villages.

The Inheritance for Issachar

17‡The fourth lot came out for Issachar, for the people of Issachar, according to their clans. 18Their territory included Jezreel, Chesulloth, Shunem, 19Hapharaim, Shion, Anaharath, 20Rabbith, Kishion, Ebez, 21Remeth, En-gannim, En-haddah, Beth-pazzez. 22The boundary also touches Tabor, Shahazumah, and Bethshemesh, and its boundary ends at the Jordan—sixteen cities with their villages. 23This is the inheritance of the tribe of the people of Issachar, according to their clans—the cities with their villages.

The Inheritance for Asher

24‡The fifth lot came out for the tribe of the people of Asher according to their clans. 25Their territory included Helkath, Hali, Beten, Achshaph, 26Allammelech, Amad, and Mishal. On the west it touches Carmel and Shihor-libnath, 27then it turns eastward, it goes to Beth-dagon, and touches Zebulun and the Valley of Iphtahel northward to Beth-emek and Neiel. Then it continues in the north to Cabul, 28Ebron, Rehob, Hammon, Kanah, as far as Sidon the Great. 29Then the boundary turns to Ramah, reaching to the fortified city of Tyre. Then the boundary turns to Hosah, and it ends at the sea; Mahalab, [1] Achzib, 30Ummah, Aphek and Rehob—twenty-two cities with their villages. 31This is the inheritance of the tribe of the people of Asher according to their clans—these cities with their villages.

The Inheritance for Naphtali

32‡The sixth lot came out for the people of Naphtali, for the people of Naphtali, according to their clans. 33†And their boundary ran from Heleph, from the oak in Zaanannim, and Adami-nekeb, and Jabneel, as far as Lakkum, and it ended at the Jordan. 34Then the boundary turns westward to Aznoth-tabor and goes from there to Hukkok, touching Zebulun at the south and Asher on the west and Judah on the east at the Jordan. 35The fortified cities are Ziddim, Zer, Hammath, Rakkath, Chinnereth, 36Adamah, Ramah, Hazor, 37Kedesh, Edrei, En-hazor, 38Yiron, Migdal-el, Horem, Beth-anath, and Beth-shemesh—nineteen cities with their villages. 39This is the inheritance of the tribe of the people of Naphtali according to their clans—the cities with their villages.

The Inheritance for Dan

40‡The seventh lot came out for the tribe of the people of Dan, according to their clans. 41And the territory of its inheritance included Zorah, Eshtaol, Ir-shemesh, 42Shaalabbin, Aijalon, Ithlah, 43Elon, Timnah, Ekron, 44Eltekeh, Gibbethon, Baalath, 45Jehud, Bene-berak, Gath-rimmon, 46and Me-jarkon and Rakkon with the territory over against Joppa. 47When the territory of the people of Dan was lost to them, the people of Dan went up and fought against Leshem, and after capturing it and striking it with the sword they took possession of it and settled in it, calling Leshem, Dan, after the name of Dan their ancestor. 48This is the inheritance of the tribe of the people of Dan, according to their clans—these

cities with their villages.

The Inheritance for Joshua

49‡When they had finished distributing the several territories of the land as inheritances, the people of Israel gave an inheritance among them to Joshua the son of Nun. 50By command of the LORD they gave him the city that he asked, Timnath-serah in the hill country of Ephraim. And he rebuilt the city and settled in it.

51These are the inheritances that Eleazar the priest and Joshua the son of Nun and the heads of the fathers' houses of the tribes of the people of Israel distributed by lot at Shiloh before the LORD, at the entrance of the tent of meeting. So they finished dividing the land.

The Cities of Refuge

JOSHUA 20 Then the LORD said to Joshua, 2‡"Say to the people of Israel, 'Appoint the cities of refuge, of which I spoke to you through Moses, 3that the manslayer who strikes any person without intent or unknowingly may flee there. They shall be for you a refuge from the avenger of blood. 4He shall flee to one of these cities and shall stand at the entrance of the gate of the city and explain his case to the elders of that city. Then they shall take him into the city and give him a place, and he shall remain with them. 5And if the avenger of blood pursues him, they shall not give up the manslayer into his hand, because he struck his neighbor unknowingly, and did not hate him in the past. 6And he shall remain in that city until he has stood before the congregation for judgment, until the death of him who is high priest at the time. Then the manslayer may return to his own town and his own home, to the town from which he fled.'"

7So they set apart Kedesh in Galilee in the hill country of Naphtali, and Shechem in the hill country of Ephraim, and Kiriath-arba (that is, Hebron) in the hill country of Judah. 8And beyond the Jordan east of Jericho, they appointed Bezer in the wilderness on the tableland, from the tribe of Reuben, and Ramoth in Gilead, from the tribe of Gad, and Golan in Bashan, from the tribe of Manasseh. 9These were the cities designated for all the people of Israel and for the stranger sojourning among them, that anyone who killed a person without intent could flee there, so that he might not die by the hand of the avenger of blood, till he stood before the congregation.

Cities and Pasturelands Allotted to Levi

JOSHUA 21 ‡Then the heads of the fathers' houses of the Levites came to Eleazar the priest and to Joshua the son of Nun and to the heads of the fathers' houses of the tribes of the people of Israel. 2And they said to them at Shiloh in the land of Canaan, "The LORD commanded through Moses that we be given cities to dwell in, along with their pasturelands for our livestock." 3‡So by command of the LORD the people of Israel gave to the Levites the following cities and pasturelands out of their inheritance.

4†The lot came out for the clans of the Kohathites. So those Levites who were descendants of Aaron the priest received by lot from the tribes of Judah, Simeon, and Benjamin, thirteen cities.

5And the rest of the Kohathites received by lot from the clans of the tribe of Ephraim, from the tribe of Dan and the half-tribe of Manasseh, ten cities.

6The Gershonites received by lot from the clans of the tribe of Issachar, from the tribe of Asher, from the tribe of Naphtali, and from the half-tribe of Manasseh in Bashan, thirteen cities.

7The Merarites according to their clans received from the tribe of Reuben, the tribe of Gad, and the tribe of Zebulun, twelve cities.

8These cities and their pasturelands the people of Israel gave by lot to the Levites, as the LORD had commanded through Moses.

9Out of the tribe of the people of Judah and the tribe of the people of Simeon they gave the following cities mentioned by name, 10which went to the descendants of Aaron, one of the clans of the Kohathites who belonged to the people of Levi; since the lot fell to them first. 11They gave them Kiriath-arba (Arba being the father of Anak), that is Hebron, in the hill country of Judah, along with the pasturelands around it. 12But the fields of the city and its villages had been given to Caleb the son of Jephunneh as his possession.

13And to the descendants of Aaron the priest they gave Hebron, the city of refuge for the manslayer, with its pasturelands, Libnah with its pasturelands, 14Jattir with its pasturelands, Eshtemoa with its pasturelands, 15Holon with its pasturelands, Debir with its pasturelands, 16Ain with its pasturelands, Juttah with

its pasturelands, Beth-shemesh with its pasturelands—nine cities out of these two tribes; 17then out of the tribe of Benjamin, Gibeon with its pasturelands, Geba with its pasturelands, 18Anathoth with its pasturelands, and Almon with its pasturelands—four cities. 19The cities of the descendants of Aaron, the priests, were in all thirteen cities with their pasturelands.

20As to the rest of the Kohathites belonging to the Kohathite clans of the Levites, the cities allotted to them were out of the tribe of Ephraim. 21To them were given Shechem, the city of refuge for the manslayer, with its pasturelands in the hill country of Ephraim, Gezer with its pasturelands, 22Kibzaim with its pasturelands, Beth-horon with its pasturelands—four cities; 23and out of the tribe of Dan, Elteke with its pasturelands, Gibbethon with its pasturelands, 24Aijalon with its pasturelands, Gath-rimmon with its pasturelands—four cities; 25and out of the half-tribe of Manasseh, Taanach with its pasturelands, and Gath-rimmon with its pasturelands—two cities. 26The cities of the clans of the rest of the Kohathites were ten in all with their pasturelands.

27And to the Gershonites, one of the clans of the Levites, were given out of the half-tribe of Manasseh, Golan in Bashan with its pasturelands, the city of refuge for the manslayer, and Beeshterah with its pasturelands—two cities; 28and out of the tribe of Issachar, Kishion with its pasturelands, Daberath with its pasturelands, 29Jarmuth with its pasturelands, En-gannim with its pasturelands— four cities; 30and out of the tribe of Asher, Mishal with its pasturelands, Abdon with its pasturelands, 31Helkath with its pasturelands, and Rehob with its pasturelands—four cities; 32and out of the tribe of Naphtali, Kedesh in Galilee with its pasturelands, the city of refuge for the manslayer, Hammoth-dor with its pasturelands, and Kartan with its pasturelands—three cities. 33The cities of the several clans of the Gershonites were in all thirteen cities with their pasturelands.

34And to the rest of the Levites, the Merarite clans, were given out of the tribe of Zebulun, Jokneam with its pasturelands, Kartah with its pasturelands, 35Dimnah with its pasturelands, Nahalal with its pasturelands—four cities; 36and out of the tribe of Reuben, Bezer with its pasturelands, Jahaz with its pasturelands, 37Kedemoth with its pasturelands, and Mephaath with its pasturelands—four cities; 38and out of the tribe of Gad, Ramoth in Gilead with its pasturelands, the city of refuge for the manslayer, Mahanaim with its pasturelands, 39Heshbon with its pasturelands, Jazer with its pasturelands—four cities in all. 40As for the cities of the several Merarite clans, that is, the remainder of the clans of the Levites, those allotted to them were in all twelve cities.

41The cities of the Levites in the midst of the possession of the people of Israel were in all forty-eight cities with their pasturelands. 42These cities each had its pasturelands around it. So it was with all these cities.

43‡Thus the LORD gave to Israel all the land that he swore to give to their fathers. And they took possession of it, and they settled there. 44And the LORD gave them rest on every side just as he had sworn to their fathers. Not one of all their enemies had withstood them, for the LORD had given all their enemies into their hands. 45Not one word of all the good promises that the LORD had made to the house of Israel had failed; all came to pass.

The Eastern Tribes Return Home

JOSHUA 22 †At that time Joshua summoned the Reubenites and the Gadites and the half-tribe of Manasseh, 2and said to them, "You have kept all that Moses the servant of the LORD commanded you and have obeyed my voice in all that I have commanded you. 3You have not forsaken your brothers these many days, down to this day, but have been careful to keep the charge of the LORD your God. 4†And now the LORD your God has given rest to your brothers, as he promised them. Therefore turn and go to your tents in the land where your possession lies, which Moses the servant of the LORD gave you on the other side of the Jordan. 5Only be very careful to observe the commandment and the law that Moses the servant of the LORD commanded you, to love the LORD your God, and to walk in all his ways and to keep his commandments and to cling to him and to serve him with all your heart and with all your soul." 6So Joshua blessed them and sent them away, and they went to their tents.

7Now to the one half of the tribe of Manasseh Moses had given a possession in Bashan, but to the other half Joshua had given a possession beside their brothers in the land west of the Jordan. And when Joshua sent them away to their homes and blessed them, 8he said to them, "Go back to your tents with much wealth and with very much livestock, with silver, gold, bronze, and iron, and with much clothing. Divide the spoil of your enemies with your brothers." 9So the people of Reuben and the people of Gad and the half-tribe of Manasseh returned home, parting from the people of Israel at Shiloh, which is in the land of Canaan, to go to the land of Gilead, their own land of which they had possessed themselves by command of the LORD through Moses.

The Eastern Tribes' Altar of Witness

10‡And when they came to the region of the Jordan that is in the land of Canaan, the people of Reuben and the people of Gad and the half-tribe of Manasseh built there an altar by the Jordan, an altar of imposing size. 11And the people of Israel heard it said, "Behold, the people of Reuben and the people of Gad and the halftribe of Manasseh have built the altar at the frontier of the land of Canaan, in the region about the Jordan, on the side that belongs to the people of Israel." 12And when the people of Israel heard of it, the whole assembly of the people of Israel gathered at Shiloh to make war against them.

13Then the people of Israel sent to the people of Reuben and the people of Gad and the half-tribe of Manasseh, in the land of Gilead, Phinehas the son of Eleazar the priest, 14and with him ten chiefs, one from each of the tribal families of Israel, every one of them the head of a family among the clans of Israel. 15And they came to the people of Reuben, the people of Gad, and the half-tribe of Manasseh, in the land of Gilead, and they said to them, 16"Thus says the whole congregation of the LORD, 'What is this breach of faith that you have committed against the God of Israel in turning away this day from following the LORD by building yourselves an altar this day in rebellion against the LORD? 17Have we not had enough of the sin at Peor from which even yet we have not cleansed ourselves, and for which there came a plague upon the congregation of the LORD, 18that you too must turn away this day from following the LORD? And if you too rebel against the LORD today then tomorrow he will be angry with the whole congregation of Israel. 19But now, if the land of your possession is unclean, pass over into the LORD's land where the LORD's tabernacle stands, and take for yourselves a possession among us. Only do not rebel against the LORD or make us as rebels by building for yourselves an altar other than the altar of the LORD our God. 20Did not Achan the son of Zerah break faith in the matter of the devoted things, and wrath fell upon all the congregation of Israel? And he did not perish alone for his iniquity.'"

21Then the people of Reuben, the people of Gad, and the half-tribe of Manasseh said in answer to the heads of the families of Israel, 22"The Mighty One, God, the LORD! The Mighty One, God, the LORD! He knows; and let Israel itself know! If it was in rebellion or in breach of faith against the LORD, do not spare us today 23for building an altar to turn away from following the LORD. Or if we did so to offer burnt offerings or grain offerings or peace offerings on it, may the LORD himself take vengeance. 24No, but we did it from fear that in time to come your children might say to our children, 'What have you to do with the LORD, the God of Israel? 25For the LORD has made the Jordan a boundary between us and you, you people of Reuben and people of Gad. You have no portion in the LORD.' So your children might make our children cease to worship the LORD. 26Therefore we said, 'Let us now build an altar, not for burnt offering, nor for sacrifice, 27but to be a witness between us and you, and between our generations after us, that we do perform the service of the LORD in his presence with our burnt offerings and sacrifices and peace offerings, so your children will not say to our children in time to come, "You have no portion in the LORD."' 28And we thought, If this should be said to us or to our descendants in time to come, we should say, 'Behold, the copy of the altar of the LORD, which our fathers made, not for burnt

offerings, nor for sacrifice, but to be a witness between us and you.' 29Far be it from us that we should rebel against the LORD and turn away this day from following the LORD by building an altar for burnt offering, grain offering, or sacrifice, other than the altar of the LORD our God that stands before his tabernacle!"

30When Phinehas the priest and the chiefs of the congregation, the heads of the families of Israel who were with him, heard the words that the people of Reuben and the people of Gad and the people of Manasseh spoke, it was good in their eyes. 31And Phinehas the son of Eleazar the priest said to the people of Reuben and the people of Gad and the people of Manasseh, "Today we know that the LORD is in our midst, because you have not committed this breach of faith against the LORD. Now you have delivered the people of Israel from the hand of the LORD."

32Then Phinehas the son of Eleazar the priest, and the chiefs, returned from the people of Reuben and the people of Gad in the land of Gilead to the land of Canaan, to the people of Israel, and brought back word to them. 33And the report was good in the eyes of the people of Israel. And the people of Israel blessed God and spoke no more of making war against them to destroy the land where the people of Reuben and the people of Gad were settled. 34The people of Reuben and the people of Gad called the altar Witness, "For," they said, "it is a witness between us that the LORD is God."

Joshua's Charge to Israel's Leaders

JOSHUA 23 †A long time afterward, when the LORD had given rest to Israel from all their surrounding enemies, and Joshua was old and well advanced in years, 2Joshua summoned all Israel, its elders and heads, its judges and officers, and said to them, "I am now old and well advanced in years. 3And you have seen all that the LORD your God has done to all these nations for your sake, for it is the LORD your God who has fought for you. 4Behold, I have allotted to you as an inheritance for your tribes those nations that remain, along with all the nations that I have already cut off, from the Jordan to the Great Sea in the west. 5†The LORD your God will push them back before you and drive them out of your sight. And you shall possess their land, just as the LORD your God promised you. 6Therefore, be very strong to keep and to do all that is written in the Book of the Law of Moses, turning aside from it neither to the right hand nor to the left, 7‡that you may not mix with these nations remaining among you or make mention of the names of their gods or swear by them or serve them or bow down to them, 8but you shall cling to the LORD your God just as you have done to this day. 9For the LORD has driven out before you great and strong nations. And as for you, no man has been able to stand before you to this day. 10One man of you puts to flight a thousand, since it is the LORD your God who fights for you, just as he promised you. 11Be very careful, therefore, to love the LORD your God. 12For if you turn back and cling to the remnant of these nations remaining among you and make marriages with them, so that you associate with them and they with you, 13know for certain that the LORD your God will no longer drive out these nations before you, but they shall be a snare and a trap for you, a whip on your sides and thorns in your eyes, until you perish from off this good ground that the LORD your God has given you.

14"And now I am about to go the way of all the earth, and you know in your hearts and souls, all of you, that not one word has failed of all the good things [1] that the LORD your God promised concerning you. All have come to pass for you; not one of them has failed. 15‡But just as all the good things that the LORD your God promised concerning you have been fulfilled for you, so the LORD will bring upon you all the evil things, until he has destroyed you from off this good land that the LORD your God has given you, 16if you transgress the covenant of the LORD your God, which he commanded you, and go and serve other gods and bow down to them. Then the anger of the LORD will be kindled against you, and you shall perish quickly from off the good land that he has

given to you."

The Covenant Renewal at Shechem

JOSHUA 24 ‡‡Joshua gathered all the tribes of Israel to Shechem and summoned the elders, the heads, the judges, and the officers of Israel. And they presented themselves before God. 2†And Joshua said to all the people, "Thus says the LORD, the God of Israel, 'Long ago, your fathers lived beyond the Euphrates, Terah, the father of Abraham and of Nahor; and they served other gods. 3Then I took your father Abraham from beyond the River and led him through all the land of Canaan, and made his offspring many. I gave him Isaac. 4And to Isaac I gave Jacob and Esau. And I gave Esau the hill country of Seir to possess, but Jacob and his children went down to Egypt. 5And I sent Moses and Aaron, and I plagued Egypt with what I did in the midst of it, and afterward I brought you out.

6‡"'Then I brought your fathers out of Egypt, and you came to the sea. And the Egyptians pursued your fathers with chariots and horsemen to the Red Sea. 7And when they cried to the LORD, he put darkness between you and the Egyptians and made the sea come upon them and cover them; and your eyes saw what I did in Egypt. And you lived in the wilderness a long time. 8‡Then I brought you to the land of the Amorites, who lived on the other side of the Jordan. They fought with you, and I gave them into your hand, and you took possession of their land, and I destroyed them before you. 9‡Then Balak the son of Zippor, king of Moab, arose and fought against Israel. And he sent and invited Balaam the son of Beor to curse you, 10but I would not listen to Balaam. Indeed, he blessed you. So I delivered you out of his hand. 11And you went over the Jordan and came to Jericho, and the leaders of Jericho fought against you, and also the Amorites, the Perizzites, the Canaanites, the Hittites, the Girgashites, the Hivites, and the Jebusites. And I gave them into your hand. 12†And I sent the hornet before you, which drove them out before you, the two kings of the Amorites; it was not by your sword or by your bow. 13I gave you a land on which you had not labored and cities that you had not built, and you dwell in them. You eat the fruit of vineyards and olive orchards that you did not plant.'

Choose Whom You Will Serve

14"Now therefore fear the LORD and serve him in sincerity and in faithfulness. Put away the gods that your fathers served beyond the River and in Egypt, and serve the LORD. 15†And if it is evil in your eyes to serve the LORD, choose this day whom you will serve, whether the gods your fathers served in the region

beyond the River, or the gods of the Amorites in whose land you dwell. But as for me and my house, we will serve the LORD."

16Then the people answered, "Far be it from us that we should forsake the LORD to serve other gods, 17for it is the LORD our God who brought us and our fathers up from the land of Egypt, out of the house of slavery, and who did those great signs in our sight and preserved us in all the way that we went, and among all the peoples through whom we passed. 18†And the LORD drove out before us all the peoples, the Amorites who lived in the land. Therefore we also will serve the LORD, for he is our God."

19But Joshua said to the people, "You are not able to serve the LORD, for he is a holy God. He is a jealous God; he will not forgive your transgressions or your sins. 20If you forsake the LORD and serve foreign gods, then he will turn and do you harm and consume you, after having done you good." 21And the people said to Joshua, "No, but we will serve the LORD." 22Then Joshua said to the people, "You are witnesses against yourselves that you have chosen the LORD, to serve him." And they said, "We are witnesses." 23He said, "Then put away the foreign gods that are among you, and incline your heart to the LORD, the God of Israel." 24And the people said to Joshua, "The LORD our God we will serve, and his voice we will obey." 25So Joshua made a covenant with the people that day, and put in place statutes and rules for them at Shechem. 26†And Joshua wrote these words in the Book of the Law of God. And he took a large stone and set it up there under the terebinth that was by the sanctuary of the LORD. 27And Joshua said to all the people, "Behold, this stone shall be a witness against us, for it has heard all the words of the LORD that he spoke to us. Therefore it shall be a witness against you, lest you deal falsely with your God." 28So Joshua sent the people away, every man to his inheritance.

Joshua's Death and Burial

29‡†After these things Joshua the son of Nun, the servant of the LORD, died, being 110 years old. 30And they buried him in his own inheritance at Timnathserah, which is in the hill country of Ephraim, north of the mountain of Gaash.

31†Israel served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua and had known all the work that the LORD did for Israel.

32†As for the bones of Joseph, which the people of Israel brought up from Egypt,

they buried them at Shechem, in the piece of land that Jacob bought from the sons of Hamor the father of Shechem for a hundred pieces of money. [1] It became an inheritance of the descendants of Joseph.

33And Eleazar the son of Aaron died, and they buried him at Gibeah, the town of Phinehas his son, which had been given him in the hill country of Ephraim.

Footnotes

Footnotes for Joshua, Chapter 1

[1] 1:7 Or may act wisely

Footnotes for Joshua, Chapter 2

[1] 2:1 Or had sent

[2] 2:8 Hebrew they

[3] 2:10 That is, set apart (devoted) as an offering to the Lord (for destruction)

[4] 2:16 Or had said

Footnotes for Joshua, Chapter 3

[1] 3:4 A cubit was about 18 inches or 45 centimeters [2] 3:11 Hebrew the ark of

the covenant, the Lord of all the earth

Footnotes for Joshua, Chapter 4

[1] 4:8 Or to rest

[2] 4:24 Or all the days

Footnotes for Joshua, Chapter 5

[1] 5:3 Gibeath-haaraloth means the hill of the foreskins

[2] 5:9 Gilgal sounds like the Hebrew for to roll

Footnotes for Joshua, Chapter 6

[1] 6:5 Hebrew under itself; also verse 20

[2] 6:17 That is, set apart (devoted) as an offering to the Lord (for destruction);

also verses 18, 21

Footnotes for Joshua, Chapter 7

[1] 7:12 That is, set apart (devoted) as an offering to the Lord (for destruction)

[2] 7:19 Or and make confession

[3] 7:21 A shekel was about 2/5 ounce or 11 grams [4] 7:26 Achor means trouble

Footnotes for Joshua, Chapter 8

[1] 8:14 Hebrew appointed time

[2] 8:26 That is, set apart (devoted) as an offering to the Lord (for destruction)

[3] 8:35 Or traveled

Footnotes for Joshua, Chapter 10

[1] 10:1 That is, set apart (devoted) as an offering to the Lord (for destruction);

also verses 28, 35, 37, 39, 40

[2] 10:2 One Hebrew manuscript, Vulgate (compare Syriac); most Hebrew

manuscripts they

[3] 10:10 Or and he

Footnotes for Joshua, Chapter 11

[1] 11:11 That is, setting apart (devoting) as an offering to the Lord (for

destruction); also verses 12, 20, 21

Footnotes for Joshua, Chapter 12

[1] 12:4 Septuagint; Hebrew the boundary of Og

[2] 12:23 Septuagint; Hebrew Gilgal

Footnotes for Joshua, Chapter 13

[1] 13:8 Hebrew With it

[2] 13:26 Septuagint, Syriac, Vulgate; Hebrew Lidebir

Footnotes for Joshua, Chapter 14

[1] 14:15 Kiriath-arba means the city of Arba

[2] 14:15 Hebrew He

Footnotes for Joshua, Chapter 17

[1] 17:11 The meaning of the Hebrew is uncertain

Footnotes for Joshua, Chapter 18

[1] 18:15 See 15:9; Hebrew westward

[2] 18:18 Septuagint; Hebrew to the shoulder over against the Arabah

[3] 18:28 Septuagint, Syriac, Vulgate; Hebrew the Jebusite

[4] 18:28 Hebrew Gibeath

[5] 18:28 Septuagint; Hebrew Kiriath

Footnotes for Joshua, Chapter 19

[1] 19:29 Compare Septuagint; Hebrew Mehebel

Footnotes for Joshua, Chapter 23

[1] 23:14 Or words; also twice in verse 15

Footnotes for Joshua, Chapter 24

[1] 24:32 Hebrew for a hundred qesitah; a unit of money of unknown value

Study Notes

JOSHUA—NOTE ON 1:2 the land that I am giving. This is the land God promised in his covenant with Abraham and often reaffirmed later (Gen. 12:7; 13:14–15; 15:18–21).

JOSHUA—NOTE ON 1:4 Borders of the Promised Land are: west, the Mediterranean seacoast; east, Euphrates River far to the east; south, the wilderness over to the Nile of Egypt; north, Lebanon.

JOSHUA—NOTE ON 1:5 The promise of divine power for Joshua's task.

JOSHUA—NOTE ON 1:6 I swore to their fathers. Cf. Gen. 12:7; 15:18–21; 17:8; 26:3; 28:13; 35:12 to Abraham, Isaac, and Jacob.

JOSHUA—NOTE ON 1:7 strong and very courageous. See note on Deut. 31:6–8.

JOSHUA—NOTE ON 1:8 This Book of the Law. A reference to Scripture, specifically Genesis through Deuteronomy, written by Moses (cf. Ex. 17:14; Deut. 31:9–11, 24). meditate on it. To read with thoughtfulness, to linger over God's word. The parts of Scripture they possessed have always been the main spiritual food of those who served him, e.g., Job (Job 23:12); the psalmist (Ps. 1:1–3); Jeremiah (Jer. 15:16); and Jesus (John 4:34). good success. The promise of God's blessing on the great responsibility God has given Joshua. The principle here is central to all spiritual effort and enterprise, namely the deep understanding and application of Scripture at all times.

JOSHUA—NOTE ON 1:9 Lord . . . is with you. This assurance has always been the staying sufficiency for his servants such as: Abraham (Gen. 15:1); Moses and his people (Ex. 14:13); Isaiah (Isa. 41:10); Jeremiah (Jer. 1:7–8); and Christians through the centuries (Matt. 28:20; Heb. 13:5).

JOSHUA—NOTE ON 1:11 within three days. In some cases, events that took place before this announcement and these three days (cf. 3:2) are described later on, e.g., Joshua's sending two scouts to check out the land (2:22).

JOSHUA—NOTE ON 1:12 half-tribe of Manasseh. In Gen. 48 Jacob blessed both sons of Joseph, Ephraim and Manasseh, so that Joseph actually received a

↑ Back to top