Jos 24 | CalvinCommentaries | STEP | 1. And Joshua gathered all the tribes, etc He now, in my opinion, explains more fully what he before related more briefly. For it would not have been suitable to bring out the people twice to a strange place for the same cause. Therefore by the repetition the course of the narrative is continued. And he now states what he had not formerly observed, that they were all standing before the Lord, an expression which designates the more sacred dignity and solemnity of the meeting. I have accordingly introduced the expletive particle Therefore, to indicate that the narrative which had been begun now proceeds. For there cannot be a doubt that Joshua, in a regular and solemn manner, invoked the name of Jehovah, and, as in his presence, addressed the people, so that each might consider for himself that God was presiding over all the things which were done, and that they were not there engaged in a private business, but confirming a sacred and inviolable compact with God himself. We may add, as is shortly afterwards observed, that there was his sanctuary. Hence it is probable that the ark of the covenant was conveyed thither, not with the view of changing its place, but that in so serious an action they might sist themselves before the earthly tribunal of God. For there was no religious obligation forbidding the ark to be moved, and the situation of Sichem was not far distant.

‏ Joshua 24

1. And Joshua gathered all the tribes, etc He now, in my opinion, explains more fully what he before related more briefly. For it would not have been suitable to bring out the people twice to a strange place for the same cause. Therefore by the repetition the course of the narrative is continued. And he now states what he had not formerly observed, that they were all standing before the Lord, an expression which designates the more sacred dignity and solemnity of the meeting. I have accordingly introduced the expletive particle Therefore, to indicate that the narrative which had been begun now proceeds. For there cannot be a doubt that Joshua, in a regular and solemn manner, invoked the name of Jehovah, and, as in his presence, addressed the people, so that each might consider for himself that God was presiding over all the things which were done, and that they were not there engaged in a private business, but confirming a sacred and inviolable compact with God himself. We may add, as is shortly afterwards observed, that there was his sanctuary. Hence it is probable that the ark of the covenant was conveyed thither, not with the view of changing its place, but that in so serious an action they might sist themselves before the earthly tribunal of God. ^{▼▼
Latin, “ Terrestre Dei tribunal.” French, “ Le siege judicial que Dieu avoit en terre;” “The judicial seat which God had on earth.” — Ed.} For there was no religious obligation forbidding the ark to be moved, and the situation of Sichem was not far distant.

2. Your fathers dwelt on the other side, etc He begins his address by referring to their gratuitous adoption by which God had anticipated any application on their part, so that they could not boast of any peculiar excellence or merit. For God had bound them to himself by a closer tie, having, while they were no better than others, gathered them together to be his peculiar people, from no respect to anything but his mere good pleasure. Moreover, to make it clearly appear that there was nothing in which they could glory, he leads them back to their origin, and reminds them how their fathers had dwelt in Chaldea, worshipping idols in common with others, and differing in nothing from the great body of their countrymen. Hence it is inferred that Abraham, when he was plunged in idolatry, was raised up, as it were, from the lowest deep.

The Jews, indeed, to give a false dignity to their race, fabulously relate that Abraham became an exile from his country because he refused to acknowledge the Chaldean fire as God. ^{▼▼
One of the fables here alluded to is, that Terah was not only a worshipper but a maker of idols, and that Abraham, convinced of the absurdity of idolatrous worship, destroyed all his father’s idols. After doing so he labored to convince his father of the propriety of his conduct by a series of arguments which are gravely recorded, but not having succeeded in his pious endeavors, was forced to flee, and thus became a wanderer. — Ed.} But if we attend to the words of the inspired writer, we shall see that he is no more exempted from the guilt of the popular idolatry than Terah and Nachor. For why is it said that the fathers of the people served strange gods, and that Abraham was rescued from the country, but just to show how the free mercy of God was displayed in their very origin? Had Abraham been unlike the rest of his countrymen, his own piety would distinguish him. The opposite, however, is expressly mentioned to show that he had no peculiar excellence of his own which could diminish the grace bestowed upon him, and that therefore his posterity behooved to acknowledge that when he was lost, he was raised up from death unto life.

It seems almost an incredible and monstrous thing, that while Noah was yet alive, idolatry had not only spread everywhere over the world, but even penetrated into the family of Shem, in which at least, a purer religion ought to have flourished. How insane and indomitable human infatuation is in this respect, is proved by the fact that the holy Patriarch, on whom the divine blessing had been specially bestowed, was unable to curb his posterity, and prevent them from abandoning the true God, and prostituting themselves to superstition.

3. And I took your father Abraham, etc This expression gives additional confirmation to what I lately showed, that Abraham did not emerge from profound ignorance and the abyss of error by his own virtue, but was drawn out by the hand of God. For it is not said that he sought God of his own accord, but that he was taken by God and transported elsewhere. Joshua then enlarges on the divine kindness in miraculously preserving Abraham safe during his long pilgrimage. What follows, however, begets some doubt, namely, that God multiplied the seed of Abraham, and yet gave him only Isaac, because no mention is made of any but him. But this comparison illustrates the singular grace of God towards them in that, while the offspring of Abraham was otherwise numerous, their ancestor alone held the place of lawful heir. In the same sense it is immediately added, that while Esau and Jacob were brothers and twins, one of the two was retained and the other passed over. We see, therefore, why as well in the case of Ishmael and his brother as in that of Esau, he loudly extols the divine mercy and goodness towards Jacob, just as if he were saying, that his race did not excel others in any respect except in that of being specially selected by God.

4. But Jacob and his children went down, etc After mentioning the rejection of Esau, he proceeds to state how Jacob went down into Egypt, and though he confines himself to a single expression, it is one which indicates the large and exuberant and clear manifestation of the paternal favor of God. It cannot be doubted, that although the sacred historian does not speak in lofty terms of each miracle performed, Joshua gave the people such a summary exposition of their deliverance as might suffice. First, he points to the miracles performed in Egypt; next, he celebrates the passage of the Red Sea, where God gave them the aid of his inestimable power; and thirdly, he reminds them of the period during which they wandered in the desert.

8. And I brought you into the land, etc He at length begins to discourse of the victories which opened a way for the occupation of their settlements. For although the country beyond the Jordan had not been promised as part of the inheritance, yet, as God, by his decree, joined it to the land of Canaan as a cumulative expression of his bounty, Joshua, not without cause, connects it with the other in commending the divine liberality towards the people, and declares, not merely that trusting to divine aid, they had proved superior in arms and strength, but had also been protected from the fatal snares which Balak had laid for them. For although the impostor Balaam was not able to effect anything by his curses and imprecations, it was, however, very profitable to observe the admirable power of God displayed in defeating his malice. For it was just as if he had come to close quarters, and warred with everything that could injure them.

The more firmly to persuade them that they had overcome not merely by the guidance of God, but solely by his power, he repeats what we read in the books of Moses, (Deuteronomy 7:20) that hornets were sent to rout the enemy without human hand. This was a more striking miracle than if they had been routed, put to flight, and scattered in any other way. For those who, contrary to expectation, gain a victory without any difficulty, although they confess that the prosperous issue of the war is the gift of God, immediately allow themselves to become blinded by pride, and transfer the praise to their own wisdom, activity, and valor. But when the thing is effected by hornets, the divine agency is indubitably asserted. Accordingly, the conclusion is, that the people did not acquire the land by their own sword or bow, a conclusion repeated in the 44th Psalm, and apparently borrowed from the passage here. Lastly, after reminding them that they ate the fruits provided by other men’s labors, he exhorts them to love God as his beneficence deserves.

Joshua 24:15-24

15. And if it seem evil unto you to serve the LORD, choose you this day whom you will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land you dwell: but as for me and my house, we will serve the LORD.

15. Quod si molestum est ^{▼▼
Literally, “And if it be evil in your eyes.” This differs little from the English version, “And if it seem evil unto you,” and is preferable both to Calvin’s Latin, “ Quod si molestum est,” “But if it is irksome;” and to the Septuagint, Εἰ δὲ μὴ ἀρέσκει ὑμῖν, “If it is not pleasing to you.” The last is exactly followed by Luther, “ Gefallt es euch aber nicht.” — Ed.} vobis servire Jehovae, eligite vobis hodie quos colatis: sive deos, quibus servierunt patres vestri, qui fuerunt trans flumen, sive deos Aemorrhaei, in quorum habitatis terra: ego vero, et domus mea colemus Jehovam.

16. And the people answered and said, God forbid that we should forsake the LORD, to serve other gods;

16. Cui respondit populus, dicens, Absit a nobis ut derelinquamus Jehovam, serviendo diis alienis.

17. For the LORD our God, he it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed:

17. Jehova enim Deus noster ipse est qui eduxit nos et patres nostros e terra AEgypti, e domo servorum, ^{▼▼
The Septuagint omits the words “from the house of bondage.” — Ed.} et qui fecit in oculis nostris signa ista magna: servavitque nos in omni via per quam ambulavimus, et in omnibus populis per quorum transivimus medium.

18. And the LORD drave out from before us all the people, even the Amorites which dwelt in the land: therefore will we also serve the LORD; for he is our God.

18. Expulitque Jehova omnes populos, atque adeo Aemorrhaeum habitatorem terrae a facie nostra: etiam nos serviemus Jehovae, quiae ipse est Deus noster.

19. And Joshua said unto the people, You cannot serve the LORD: for he is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins.

19. Dixitque Josue ad populum Non poteritis servire Jehovae, quia Deus sanctus est, Deus aemulator est: non parcet sceleribus vestris, atque peccatis vestris.

20. If you forsake the LORD, and serve strange gods, then he will turn and do you hurt, and consume you, after that he has done you good.

20. Si dereliqueritis Jehovam, et servieritis deo alieno, convertet se et malefaciet vobis, consumetque vos, postquam benefecerit vobis.

21. And the people said unto Joshua, Nay; but we will serve the LORD.

21. Cui respondit populus, Nequaquam: sed Jehovae serviemus.

22. And Joshua said unto the people, You are witnesses against yourselves that you have chosen you the LORD, to serve him. And they said, We are witnesses.

22. Dixitque Josue ad populum, Testes estis contra vos quod vos elegeritis vobis Jehovam ut illi serviatis. Et dixerunt, Testes. ^{▼▼
The Septuagint omits the response of the people. — Ed.}

23. Now therefore put away, said he, the strange gods which are among you, and incline your heart unto the LORD God of Israel.

23. Nunc ergo auferte deos alienos, qui sunt in medio vestri, et inclinate cor vestrum ad Jehovam Deum Israel.

24. And the people said unto Joshua, The LORD our God will we serve, and his voice will we obey.

24. Cui respondit populus Jehovae Deo nostro serviemus, et voci ejus obediemus.

15. And if it seem evil unto you, etc It seems here as if Joshua were paying little regard to what becomes an honest and right-hearted leader. If the people had forsaken God and gone after idols, it was his duty to inflict punishment on their impious and abominable revolt. But now, by giving them the option to serve God or not, just as they choose, he loosens the reins, and gives them license to rush audaciously into sin. What follows is still more absurd, when he tells them that they cannot serve the Lord, as if he were actually desirous of set purpose to impel them to shake off the yoke. But there is no doubt that his tongue was guided by the inspiration of the Spirit, in stirring up and disclosing their feelings. For when the Lord brings men under his authority, they are usually willing enough to profess zeal for piety, though they instantly fall away from it. Thus they build without a foundation. This happens because they neither distrust their own weakness so much as they ought, nor consider how difficult it is to bind themselves wholly to the Lord. There is need, therefore, of serious examination, lest we be carried aloft by some giddy movement, and so fail of success in our very first attempts. ^{▼▼
Latin, “ Atque ita inter primos conatus nos successus destituet.” French, “ Et qu’ainsi entre les premiers efforts nous nous trouvions n’estre pas bien fournis pour rencontrer ainsi qu’il faut, et tenir bon;” “And that thus among the first efforts we may find ourselves not well furnished for encountering as is meet, and standing firm.” — Ed.} With this design, Joshua, by way of probation, emancipates the Jews, making them, as it were, their own masters, and free to choose what God they are willing to serve, not with the view of withdrawing them from the true religion, as they were already too much inclined to do, but to prevent them from making inconsiderate promises, which they would shortly after violate. For the real object of Joshua was, as we shall see, to renew and confirm the covenant which had already been made with God. Not without cause, therefore, does he give them freedom of choice, that they may not afterwards pretend to have been under compulsion, when they bound themselves by their own consent. Meanwhile, to impress them with a feeling of shame, he declares that he and his house will persevere in the worship of God.

16. And the people answered and said, etc Here we see he had no reason to repent of the option given, when the people, not swearing in the words of another, nor obsequiously submitting to extraneous dictation, declare that it would be an impious thing to revolt from God. And thus it tends, in no small degree, to confirm the covenant, when the people voluntarily lay the law upon themselves. The substance of the answer is, that since the Lord has, by a wonderful redemption, purchased them for himself as a peculiar people, has constantly lent them his aid, and shown that he is among them as their God, it would be detestable ingratitude to reject him and revolt to other gods.

19. And Joshua said unto the people, etc Here Joshua seems to act altogether absurdly in crushing the prompt and alert zeal of the people, by suggesting ground of alarm. For to what end does he insist that they cannot serve the Lord, unless it be to make them, from a sense of their utter powerlessness, to give themselves up to despair, and thus necessarily become estranged from the fear of God. It was necessary, however, to employ this harsh mode of obtestation, in order to rouse a sluggish people, rendered more lethargic by security. And we see that the expedient did not fail to obtain, at least, a momentary success. For they neither despond nor become more slothful, but, surmounting the obstacle, answer intrepidly that they will be constant in the performance of duty.

In short, Joshua does not deter them from serving God, but only explains how refractory and disobedient they are, in order that they may learn to change their temper. So Moses, in his song, (Deuteronomy 32) when he seems to make a divorce between God and the people, does nothing else than prick and whet them, that they may hasten to change for the better. Joshua, indeed, argues absolutely from the nature of God; but what he specially aims at is the perverse behavior and untamed obstinacy of the people. He declares that Jehovah is a holy and a jealous God. This, certainly, should not by any means prevent men from worshipping him; but it follows from it that impure, wicked, and profane despisers, who have no religion, provoke his anger, and can have no intercourse with him, for they will feel him to be implacable. And when it is said that he will not spare their wickedness, no general rule is laid down, but the discourse is directed, as often elsewhere, against their disobedient temper. It does not refer to faults in general, or to special faults, but is confined to gross denial of God, as the next verse demonstrates. The people, accordingly, answer the more readily, ^{▼▼
Latin, “ Liberius.” French, “ Plus hardiment et franchement;” “More boldly and frankly.” — Ed.} that they will serve the Lord.

22. And Joshua said unto the people, etc We now understand what the object was at which Joshua had hitherto aimed. It was not to terrify the people and make them fall away from their religion, but to make the obligation more sacred by their having of their own accord chosen his government, and betaken themselves to his guidance, that they might live under his protection. They acknowledge, therefore, that their own conscience will accuse them, and hold them guilty of perfidy, if they prove unfaithful. ^{▼▼
French, “ Leur propre conscience les redarguera comme coulpables et conveincus de desloyaute, et d’avoir fausse leur foy, s’ils ne tiennent leur promesse;” “Their own conscience will condemn them as guilty and convicted of disloyalty, and as having broken their faith, if they do not keep their promise.” — Ed.} But although they were not insincere in declaring that they would be witnesses to their own condemnation, still how easily the remembrance of this promise faded away, is obvious from the Book of Judges. For when the more aged among them had died, they quickly turned aside to various superstitions. By this example we are taught how multifarious are the fallacies which occupy the senses of men, and how tortuous the recesses in which they hide their hypocrisy and folly, while they deceive themselves by vain confidence. ^{▼▼
The French adds, “ Comme s’il n’y avoit rien a redire en eux;” “As if there was nothing to gainsay in them.” — Ed.}

23. Now, therefore, put away the strange gods, etc How can it be that those who were lately such stern avengers of superstition, have themselves given admission to idols? Yet the words expressly enjoin that they are to put away strange gods from the midst of them. If we interpret that their own houses were still polluted by idols, we may see, as in a bright mirror, how complacently the greater part of mankind can indulge in vices which they prosecute with inexorable severity in others. But, as I do not think it probable that they dared, after the execution of Achan, to pollute themselves with manifest sacrilege, I am inclined to think that reference is made not to their practice but to their inclinations, and that they are told to put all ideas of false gods far away from them. For he had previously exhorted them in this same chapter to take away the gods whom their fathers had served beyond the river and in Egypt. But nobody will suppose that the idols of Chaldea were treasured up in their repositories, or that they had brought impure deities with them from Egypt, to be a cause of hostility between God and themselves. The meaning, therefore, simply is, that they are to renounce all idols, and clear themselves of all profanity, in order that they may purely worship God alone. ^{▼▼
The words meaning literally, “The gods which are in the midst of you,’ would rather seem to indicate that even at this time some of the Israelites were addicted to the secret practice of idolatry. — Ed.} This seems to be the purport of the clause, incline your heart unto the Lord, which may be taken as equivalent to, rest in him, and so give up your heart to the love of him, as to delight and be contented only with him.

Joshua 24:25-33

25. So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem.

25. Percussit itaque Josue foedus cum populo in die illa: et prosposuit ei praeceptum et judicium in Sechem. ^{▼▼
The Septuagint says, “In Shiloh, before the tabernacle of the God of Israel;” and some expositors, induced by this and other considerations, labor, though with little plausibility, to show that the whole transaction here recorded took place at Shiloh, and that the name of Shechem is not here given to the town of that name, but to a district so large, that even Shiloh was included in it. — Ed.}

26. And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the LORD.

26. Scripsit Josue verba ista in libro Legis Dei: tulit quoque lapidem magnum, statuitque eum ibi subter quercum, quae erat in sanctuario Jehovae.

27. And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it has heard all the words of the LORD which he spoke unto us: it shall be therefore a witness unto you, lest you deny your God.

27. Dixitque Josue ad universum populum, En lapis iste erit nobis in testimonium: ipse enim audivit omnia verba Jehovae quae loquutus est nobiscum, eritque contra vos in testimonium, ne forte mentiamini contra Deum vestrum.

28. So Joshua let the people depart, every man unto his inheritance.

28. Remisitque Josue populum, quemlibet in haereditatem suam.

29. And it came to pass after these things, that Joshua the son of Nun, the servant of the LORD, died, being an hundred and ten years old.

29. His autem gestis, mortuus est Josue filius Nun servus Jehovae centum et decem annorum. ^{▼▼
The Septuagint here transposes Joshua 24:29 and 31, and to the end of Joshua 24:29, thus made its Joshua 24:31, appends the singular statement that they deposited, within the tomb which they erected for him there, the stone knives with which he circumcised the children of Israel at Gilgal, when he brought them out of Egypt, as the Lord commanded them; and there they are at this day. — Ed.}

30. And they buried him in the border of his inheritance in Timnathserah, which is in mount Ephraim, on the north side of the hill of Gaash.

30. Sepelieruntque eum in termino haereditatis ejus in Thimnatserah, quae est in monte Ephraim ad aquilonem montis Gaas.

31. And Israel served the LORD all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the LORD, that he had done for Israel.

31. Servivitque Israel Jehovae cunctis diebus Josue, cunctisque diebus eniorum qui diu vixerunt post Josue, quinque noverunt omne opus Jehovae quod fecerat ipsi Israel.

32. And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheritance of the children of Joseph.

32. Ossa autem Joseph quae detulerant filii Israel ex Aegypto, sepelierunt in Sechem, in parte agri quam acquisierat Jacob a filiis Hamor patris Sechem centum nummis, et fuerunt filiis Joseph in possessione sua.

33. And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim.

33. Porro Eleazar filius Aharon mortuus est, et sepelierunt eum in Gibeath Phinees filii ejus, qui datus fuit illi in monte Ephraim.

25. So Joshua made a covenant, etc This passage demonstrates the end for which the meeting had been called, namely, to bind the people more completely and more solemnly to God, by the renewal of the covenant. Therefore, in this agreement, Joshua acted as if he had been appointed on the part of God to receive in his name the homage and obedience promised by the people. It is accordingly added, exegetically, in the second clause, that he set before them precept and judgment. For the meaning is corrupted and wrested by some expositors, who explain it is referring to some new speech of Joshua, whereas it ought properly to be understood of the Law of Moses, as if it had been said that Joshua made no other paction than that they should remain steadfast in observing the Law, and that no other heads of the covenant were brought forward; they were only confirmed in that doctrine which they had formerly embraced and professed. In the same way, Malachi, to keep them under the yoke of God, demands nothing more than that they should remember the Law of Moses. (Malachi 4:4)

26. And Joshua wrote these words, etc Understand that authentic volume which was kept near the ark of the covenant, as if it contained public records deposited for perpetual remembrance. And there is no doubt that when the Law was read, the promulgation of this covenant was also added. But as it often happens, that that which is written remains concealed in unopened books, ^{▼▼
The French adds, “ Et on le laisse la dormir;” “And it is left to sleep there.” — Ed.} another aid is given to the memory, one which should always be exposed to the eye, namely, the stone under the ark, near the sanctuary. Not that the perpetual station of the ark was there, but because it had been placed there, in order that they might appear in the presence of God. Therefore, as often as they came into his presence, the testimony or memorial of the covenant which had been struck was in their view, that they might be the better kept in the faith.

Joshua’s expression, that the stone heard the words, is indeed hyperbolical, but is not inapt to express the efficacy and power of the divine word, as if it had been said that it pierces inanimate rocks and stones; so that if men are deaf, their condemnation is echoed in all the elements. To lie is here used, as it frequently is elsewhere, for acting cunningly and deceitfully, for frustrating and violating a promise that has been given. Who would not suppose that a covenant so well established would be firm and sacred to posterity for many ages? But all that Joshua gained by his very great anxiety was to secure its rigorous observance for a few years.

29. And it came to pass after these things, etc The honor of sepulture was a mark of reverence, which of itself bore testimony to the affectionate regard of the people. But neither this reverence nor affection was deeply rooted. The title by which Joshua is distinguished after his death, when he is called the servant of the Lord, took away all excuse from those miserable and abandoned men who shortly after spurned the Lord, who had worked wonders among them. Accordingly, attention is indirectly drawn to their inconstancy, when it is said that they served the Lord while Joshua survived, and till the more aged had died out. For there is a tacit antithesis, implying lapse and alienation, when they were suddenly seized with a forgetfulness of the Divine favors. It is not strange, therefore, if, in the present day also, when God furnishes any of his servants with distinguished and excellent gifts, their authority protects and preserves the order and state of the Church; but when they are dead, sad havoc instantly commences, and hidden impiety breaks forth with unbridled license. ^{▼▼
When these words were penned, the venerable writer, though it could scarcely be said of him that he was, like Joshua, “old and stricken in age,” was, however, like him, visibly “going the way of all the earth.” In such circumstances, can we doubt, that these words contain a presentiment of the fearful decline which, after his own death, was to take place in the Church of Geneva? — Ed.}

32. And the bones of Joseph, etc The time when the bones of Joseph were buried is not mentioned; but it is easy to infer that the Israelites had performed this duty after they obtained a peaceful habitation in the city of Shechem. For although he had not designated a particular place for a sepulchre, they thought it a mark of respect to deposit his bones in the field which Jacob had purchased. It may be, however, that this is expressed as a censure on the sluggishness of the people, to which it was owing, that Joseph could not be buried with Abraham, that locality being still in the power of the enemy. Stephen ( Acts 7 ) mentions the bones of the twelve patriarchs, and it is not impossible that the other tribes, from feelings of emulation, gathered together the ashes of their progenitors. It is there said that the field was purchased by Abraham; but obviously an error in the name has crept in. With regard to sepulture, we must hold in general, that the very frequent mention of it in Scripture is owing to its being a symbol of the future Resurrection. END OF THE COMMENTARY ON THE BOOK OF JOSHUA. A TRANSLATION OF CALVIN’S VERSION OF THE BOOK OF JOSHUA CHAPTER 1 1 And it came to pass after the death of Moses, that Jehovah addressed Joshua, saying, — 2 Moses my servant is dead: now therefore rise, pass over this Jordan, thou, and all this people, to the land which I give to them, namely, to the children of Israel. 3 Every place which the sole of your foot shall have trod upon, I have given to you; as I said to Moses, 4 From the desert and that Lebanon, even to the great sea, the river Euphrates, the whole land of the Hittites, even to the great sea toward the setting of the sun, will be your boundary. 5 No one shall stand before thee all the days of thy life; because as I was with Moses, so will I be with thee: I will not desert nor forsake thee. 6 Be firm therefore and strong; for thou shall divide to this people as an inheritance the land which I swore to their fathers that I would give them. 7 Only be firm and strong exceedingly; that thou may keep and do according to the whole law which Moses my servant commanded thee: thou shall not draw back to the right hand or to the left, that thou may act prudently (or prosperously) in all things. 8 Let not the book of this law depart from thy mouth; but meditate in it day and night, that thou may keep and do according to all which has been written in it. For then shall thou render thy ways prosperous, and then shall thou act prudently. 9 Have not I commanded thee to make thyself firm and strong? Fear not, nor be dispirited; since I, Jehovah thy God, am with thee in all the places to which thou goes. 10 Then Joshua commanded the prefects of the people, saying, — 11 Pass through the midst of the camp, and command the people, saying, Make ready provision for yourselves; for after three days shall you pass over this Jordan, that you may enter and possess the land, which Jehovah your God give you to possess. 12 And to the Reubenites, and Gadites, and half-tribe of Manasseh, spoke Joshua, saying, — 13 Remember the word which Moses, the servant of Jehovah, commanded you, saying, Jehovah your God has rendered you quiet, and has given you this land: 14 Your wives, your little ones, and your flocks will remain in the land which Moses has given you beyond the Jordan; but you, as many of you as are men of war, will pass over armed before your brethren, and assist them, 15 Until Jehovah shall have given rest to your brethren as to you; and they, too, possess the land which Jehovah your God give to them; and then shall you return to the land of your inheritance, and possess that which Moses, the servant of Jehovah, gave you beyond Jordan toward the rising of the sun. 16 Then they answered Joshua, saying, All things which thou has commanded us will we do, and to all places to which thou shall send us, will we go. 17 As in all things we obeyed Moses, so will we obey thee; only let Jehovah thy God be with thee as he was with Moses. 18 Whoever he shall be that shall rebel against thy mouth, and shall not acquiesce in thy words in all the things which thou shall command him, let him be put to death. Only be thou firm and strong. CHAPTER 2 1 Now, Joshua, the son of Nun, had sent from Sittim two men as spies secretly, saying: Go, examine the land and Jericho. They accordingly set out and entered the house of a woman, a harlot, whose name was Rahab, and slept there. 2 And it was told to the king of Jericho, Behold, men of the children of Israel have come hither to-night to spy out the land. 3 Then the king of Jericho sent to Rahab, saying, Bring out the men who have gone in to thee, who have come to thy house; for they have come to spy out the whole land. 4 Now the woman had taken the two men and hidden them. Then she says, The men, indeed, came to me, but I knew not whence they were. 5 And it was when the gate was shut in the darkness that the men went out, and I know not whither they went. Follow them quickly, for you shall apprehend them. 6 Now she had caused them to go up upon the roof, and had hidden them under stalks of flax, arranged by her on the roof. 7 And the men pursued them by the way of the Jordan, even to the fords; they, moreover, shut the gate as soon as those who pursued them went out. 8 But before they were asleep, she herself went up on the roof to them. 9 And she says to the men, I know that Jehovah has given you the land, inasmuch as your terror has fallen upon us, and all the inhabitants of the land have melted at your presence. 10 For we heard how the Lord dried up the waters of the sea of Suph (the Red Sea) from before you when you went out from Egypt; and what things you did to the two kings of the Amorite, who were beyond Jordan, Sihon and Og, whom you slew. 11 We heard, and our heart was melted, neither had we any more spirit before you. For Jehovah your God is God in heaven above and on the earth beneath. 12 Now therefore swear unto me, I pray, by Jehovah, (for I have dealt mercifully with you,) that you will also deal mercifully with the house of my father, and give me a true sign, 13 That you will save alive my father, and my mother, and my brothers, and my sisters, and all who are theirs, and will rescue our souls from death. 14 The men said unto her, Our life for you unto death; only you will not betray this our conversation; then it will be that when Jehovah shall have delivered the land to us, we will deal truly and mercifully with you. 15 She therefore let them down through the window by a rope; for her house was in the building of the wall, and she herself dwelt on the wall. 16 And she said to them, Hasten to the mountain, lest perchance those who are pursuing fall in with you, and keep lurking there for three days, till those who are pursuing return, and afterwards you will go on your way. 17 Then the men said to her, We shall be blameless from this your oath by which you have bound us. 18 Behold, when we shall enter the land, you will bind this line of purple thread in the window by which you have let us down; moreover, you will assemble in the house with you, your father, and your mother, and all the family of your father. 19 And it shall be that whoever shall go outside beyond the doors of the house, his blood shall be upon his head, but we shall be blameless; and whoever shall be with you, his blood shall be upon our head, if a hand be laid upon him. 20 But if you shall betray this our conversation, we shall be free from the oath by which you have bound us. 21 She answered, As you have spoken, so be it. Then she sent them away, and they departed; and she bound the scarlet thread in the window. 22 Having set out, they came to the mountain, and remained there three days, till the return of those who had pursued, who searched over the whole way, and did not find them. 23 Those two, therefore, returning after they came down from the mountain, passed over and came to Joshua the son of Nun, and related to him whatever things had happened to them. 24 And they said to Joshua, Jehovah has delivered the whole land into our hands. For all the inhabitants of the land have become melted before our face. CHAPTER 3 1 And Joshua rose up very early in the morning, and he and all the children of Israel set out from Sittim, and came as far as the Jordan, and passed the night there before crossing. 2 And it was at the end of three days, and the prefects passed through the midst of the camp, 3 And commanded the people, saying, When you see the ark of the covenant of Jehovah your God, and the priests bearing it, you shall set out from your place, and go after it. 4 Nevertheless, between it and you there will be an interval of about two thousand cubits in length: do not approach it that you may know the way by which you are to go. For you have not passed by that way yesterday or the day before yesterday. 5 Now Joshua had said to the people, Sanctify (or Prepare) yourselves: for to-morrow Jehovah will do wonders in the midst of you. 6 And Joshua spoke to the priests, saying, Take up the ark of the covenant, and pass before the people. They accordingly bare the ark of the covenant, and walked before the people. 7 Now Jehovah had said to Joshua, To-day will I begin to magnify thee in the eyes of all Israel, that they may know that in the same way as I was with Moses will I be with thee. 8 Thou, therefore, wilt command the priests bearing the ark of the covenant, saying, When you shall have gone in as far as the extremity (outer edge) of the water of the Jordan, you shall stand in the Jordan. 9 And Joshua said to the children of Israel, Come hither, and hear the words of Jehovah your God. 10 Joshua likewise said, Hereby shall you know that there is a living God in the midst of you, and that he will thoroughly drive out before you the Canaanite, the Hittite, and the Hivite, and the Perizzite, and the Girgashite, and the Amorite, and the Jebusite. 11 Behold the ark of the covenant of the ruler of the whole earth will pass before you through the Jordan. 12 Now, therefore, select for you twelve men from the tribes of Israel, one for each tribe. 13 And when the soles of the feet of the priests bearing the ark of Jehovah, the ruler of the whole earth, shall have rested in the waters of the Jordan, the waters of the Jordan will be cut off, and the waters flowing from above shall stand in one heap. 14 And it was that when the people set out to cross the Jordan, the priests who bore the ark of the covenant were before the people. 15 And after those who bare the ark came even to the Jordan, and the feet of the priests bearing the ark were dipped in the extremity of the waters, (now the Jordan was full beyond all its banks the whole time of harvest,) 16 The waters which descended from above stood, and rose up into one heap very far, from the city Adam which is at the side of Sarthan, and those which descended to the sea of the desert, the sea of salt, were consumed, were cut off: and the people crossed over against Jericho. 17 And the priests bearing the ark of the covenant of the Lord stood unencumbered (or prepared) on dry ground in the midst of the Jordan, while all Israel crossed through dry ground, until the whole people made an end of passing the Jordan. CHAPTER 4 1 And it was after the whole people made an end of passing the Jordan; because Jehovah had spoken to Joshua, saying, 2 Take for you from the people twelve men, one man from each tribe; 3 And command them, saying, Take for you hence out of the midst of the Jordan, from the place where the feet of the unencumbered priests stand, twelve stones which you shall carry with you, and deposit in the place where you shall remain this night. 4 Then Joshua called the twelve men whom he had appointed out of the children of Israel, one from each tribe. 5 And Joshua said to them, Pass before the ark of Jehovah your God through the midst of the Jordan, and let every one of you take up one stone upon his shoulder, according to the number of the tribes of the children of Israel. 6 That it may be among you, (Hebrew, in the midst of you,) when your children shall to-morrow ask their fathers, What are those stones beside you? 7 Then you may answer them, When the waters of the Jordan were cut off before the ark of the covenant of Jehovah, when, I say, it was crossing the Jordan, and the waters of the Jordan were cut off, then were those stones made to be a memorial to the children of Israel for ever. 8 The children of Israel accordingly did as Joshua had commanded, and took up twelve stones out of the middle of the Jordan, as Jehovah had spoken to Joshua, according to the number of the tribes of the children of Israel, and they brought them with them to the place where they passed the night, and laid them down there. 9 Joshua also erected twelve stones in the middle of the Jordan under the station of the feet of the priests who were carrying the ark of the covenant, and they have remained there even to this day. 10 And the priests, bearing the ark, kept standing in the midst of the Jordan, till all the speech which Jehovah had commanded Joshua to speak to the people was finished; exactly as Moses had commanded Joshua himself: but the people made haste in passing. 11 And when the whole people had made an end of passing, the ark of Jehovah passed, and the priests in presence of the people. 12 The children of Reuben, and the children of Gad, and the half tribe of Manasseh also passed over armed before the children of Israel; in like manner as Moses had spoken to them. 13 Forty thousand armed men passed over in presence of Jehovah to battle to the plains of Jericho. 14 On that day Jehovah magnified Joshua in the eyes of all Israel, and they feared him just as they had feared Moses all the days of his life. 15 And Jehovah spoke unto Joshua, saying, 16 Command the priests bearing the ark of the testimony to ascend from the Jordan. 17 And Joshua commanded the priests, saying, Ascend from the Jordan. 18 Moreover, when the priests, bearing the ark of the covenant of Jehovah, had ascended from the midst of the Jordan, and the soles of the feet of the priests were transferred to the dry land, the waters of the Jordan returned to their place, and they flowed as yesterday and the day before yesterday above all its banks. 19 Now the people ascended from the Jordan on the tenth day of the first month, and encamped in Gilgal in the east district of Jericho. 20 And the twelve stones which they had brought out of the Jordan, Joshua placed in Gilgal. 21 And he spoke to the children of Israel, saying, When your sons shall to-morrow ask their sons, saying, What mean those stones? 22 You shall explain to your sons, saying, Israel passed through the dry land across that Jordan: 23 Since Jehovah your God dried the waters of Jordan from before your face until you passed over; in like manner as Jehovah your God did to the Red Sea, which he dried up from before our face till we passed over; 24 That all the nations of the earth may recognize the hand of Jehovah, how mighty he is; that you may, during all days, fear Jehovah your God. CHAPTER 5 1 And it was when all the Amorite kings who were beyond the Jordan, on the west, and all the Canaanitish kings who were near the sea, had heard that Jehovah had dried up the waters of the Jordan from before the children of Israel till they passed over, their heart was melted, and there was no longer any spirit in them before the children of Israel. 2 At that time Jehovah said to Joshua, Make for thee sharp knives, and again circumcise the children of Israel the second time. 3 And Joshua made himself sharp knives, and circumcised the children of Israel on the hill of foreskins. 4 Now this is the reason why Joshua circumcised them. The whole people who had come out from Egypt, all the males, men of war, had died in the desert on the way after they had come out from Egypt. 5 For the whole people who came out had been circumcised, but the whole people who had been born in the desert on the way, after they had come out from Egypt, they had not circumcised. 6 For the children of Israel walked through the desert till the extinction of the whole race of the men of war, who had come out from Egypt, who had not listened to the voice of Jehovah, to whom Jehovah had sworn that he would not show the land of which he had sworn to their fathers that he would give them — a land flowing with milk and honey. 7 Their sons accordingly whom he substituted in their place, Joshua circumcised, because they were uncircumcised; for they had not circumcised them by the way. 8 And when the whole people were circumcised, they remained in their place in the camp till they were healed. 9 Jehovah said to Joshua, This day have I rolled off the reproach of Egypt from you. And he called the name of that place Gilgal even to this day. 10 The children of Israel therefore encamped in Gilgal, and they kept the Passover on the fourteenth day of the month at evening in the plains of Jericho. 11 And they ate unfermented bread of the produce of the land, the day after the Passover, and cake on the very same day. 12 And the manna ceased the day after they ate of the corn of the country, nor had the children of Israel manna any longer, but they ate of the fruit of the land of Canaan that year. 13 And it happened when Joshua was at Jericho, that he lifted up his eyes and looked, and behold a man stood over against him, in whose hand was a drawn sword, and Joshua went to him, and said to him, Art thou on our side? or art thou on our enemies’ side? 14 And he said, Nay, but I am prince of the army of Jehovah: I have now come. And Joshua fell on his face to the ground, and worshipped, and said to him, What says my Lord to his servant? 15 And the prince of the army of the Lord said to Joshua, Loose thy shoe from thy feet: for the place on which thou stands is holiness. And Joshua did so. CHAPTER 6 1 And Jericho was closed, and was shut up because of the children of Israel, nor could any one go out or come in. 2 And Jehovah said to Joshua, Behold, I have delivered into thy hand Jericho, and its king, and its men of valor. 3 You shall therefore compass the city, all the men of war, going round it once: thus shall thou do six days. 4 Moreover, seven priests shall bear seven rams’ horns before the ark: But on the seventh day you shall compass the city seven times, and let the priests themselves sound with the trumpets. 5 And when they shall have prolonged the sound with the ram’s horn, as soon as you shall have heard the sound of the trumpet, the whole people will shout with a great shout, and the wall of the city will fall to pieces (under itself): and the people will go up every one from his own place. 6 Accordingly Joshua the son of Nun called the priests, and said to them, Take up the ark of the covenant, and let seven priests take seven trumpets of rams’ horns in front of the ark of Jehovah. 7 He said also to the people, Pass over, and go round the city, and let every man armed go before the ark of the Lord. 8 And it was after Joshua spoke to the people, seven priests bore seven trumpets of rams’ horns, and passing over before the ark of Jehovah sounded with the trumpets. And the ark of the covenant of Jehovah followed them. 9 And every man armed went before the priests sounding with the trumpets; and he who brought up the rear followed the ark while going and sounding with the trumpets. 10 And Joshua had commanded the people, saying, You shall not shout, neither will you let your voice be heard, neither will a word proceed from your mouth, until the day when I shall have said to you, Shout: then shall you shout. 11 The ark of Jehovah therefore compassed the city, going round once, and they returned to the camp; and they remained there. 12 Joshua rose again in the morning, and the priests bore the ark of Jehovah. 13 And seven priests bearing seven trumpets of ram’s horn preceded the ark of Jehovah in going; and they sounded with the trumpets. But he that was armed preceded them, and he who brought up the rear followed the ark of Jehovah in going, and in sounding with the trumpets. 14 They accordingly compassed the city on the second day another time, and returned to the camp; thus did they six days. 15 But when the seventh day arrived, they rose up as soon as it was dawn, and they went round the city after the same manner seven times; only on that day they went round the city seven times. 16 And on the seventh time when the priests sounded with the trumpets, Joshua said to the people, Shout, Jehovah has delivered you the city. 17 And the city will be anathema (set apart) to Jehovah, it and whatever things are in it; only Rahab, the harlot, shall live, she and all who shall be at home with her; because she concealed the messengers whom we sent. 18 Nevertheless, beware you of the anathema, lest perhaps you touch something of the anathema, and take away of the anathema, and make the camp of Israel anathema, and trouble it. 19 But all the silver and gold, and the iron and brazen vessels, will be holiness to Jehovah; they will go into Jehovah’s treasury. 20 The people accordingly shouted after they sounded with the trumpets. For when the people had heard the noise of the trumpets, they shouted with a very great shout, and the wall fell down, and the people went up, every one from his place, and they took it. 21 And they destroyed all things which were in the city, from the man even to the woman, from the boy even to the old man, to the ox, and the sheep, and the ass, by the edge of the sword. 22 But to the two men who had explored the land Joshua said, Go into the house of the woman, the harlot, and thence lead out her and whatever she has, as you have sworn to her. 23 The spies, therefore, having gone in, led out Rahab, and her father, and her mother, and her brothers, and whatever she had, and led out her whole kindred, and placed them without the camp of Israel. 24 But they consumed the city with fire, and every thing therein; only the gold and silver, the brazen and iron vessels, they placed in the treasury of the house of Jehovah. 25 Therefore Rahab the harlot, and the house of her father, and whatever she had, Joshua caused to live; and she dwelt in the midst of Israel even to this day, because she had concealed the messengers whom Joshua had sent to spy out Jericho. 26 And Joshua made an adjuration at that time, saying, Cursed before Jehovah be the man who shall rise to build that city Jericho. In his first-born shall he found it, and in his younger son shall he set up its gates. 27 And Jehovah was with Joshua, and his fame was in the whole land. CHAPTER 7 1 Now the children of Israel transgressed with transgression (grievously) in the anathema, inasmuch as Achan, son of Charmi, son of Zabdi, son of Zerah, of the tribe of Judah, took of the anathema; and the wrath of Jehovah was kindled against the children of Israel. 2 Moreover, Joshua sent men from Jericho against Hai, which was near Bethaven to the east of Bethel, and he spoke with them, saying, Go up and explore the land. The men accordingly went up and explored Hai. 3 And having returned to Joshua, they said to him, Let not the whole people go up; let about two thousand men, or about three thousand men go up, and they shall smite Hai. 4 About three thousand men therefore went up from the people, and they fled before the men of Hai. 5 And they smote about thirty-six men of them, and pursued them from the gate even to Sebarim, and smote them in the descent; and thus the heart of the people was melted, and was like water. 6 Moreover, Joshua rent his clothes, and fell on his face to the ground before the ark of Jehovah even till evening, himself and the elders of Israel, and they put dust upon their head. 7 And Joshua said, Ah, ah! Sovereign Jehovah, how is it that thou has brought this people across the Jordan, that thou might deliver us into the hand of the Amorite, who will destroy us? Would that it had pleased us to remain in the desert beyond the Jordan! 8 O Lord, what shall I say after Israel turns his back before his enemies? 9 And the Canaanite and all the inhabitants of the land will hear, and will turn against us, and will destroy our name from the earth; and what wilt thou do to thy great name? 10 Then Jehovah said to Joshua, Arise. Why is it that thou thus falls upon thy face? 11 Israel has sinned, and they have even transgressed my paction which I enjoined upon them, and they have also taken of the anathema, and they have also stolen, and they have also lied, and they have also deposited it among their vessels. 12 Therefore the children of Israel have not been able to stand before their enemies; they will turn their back before their enemies; because they are in anathema, I will not continue to be with you, unless you destroy the anathema from the midst of you. 13 Arise, sanctify the people, and say, Sanctify yourselves against to-morrow; for thus says Jehovah, God of Israel, there is anathema in the midst of thee, Israel. 14 You shall therefore come near in the morning by your tribes; and the tribe which Jehovah shall detect will come near by families; and the family which Jehovah shall detect shall come near by houses; and the house which Jehovah shall detect will come near by men. 15 And the man who shall be detected in the anathema, will be burnt with fire, himself and all things which are his, because he has transgressed the paction of Jehovah, and has done iniquity in Israel. 16 Joshua accordingly rose early in the morning, and caused Israel to draw near by their tribes, and the tribe of Judah was taken. 17 Then he put in the kindreds of Judah, and took the kindred of Zera; then he put in the families of Zari by men, and the family of Zabdi was taken. 18 And he took his house by men, and Achan, son of Charmi, son of Zabdi, son of Zera, was taken.