Yosua 5:7

5:7 He replaced them with their sons, ¹  whom Joshua circumcised. They were uncircumcised; their fathers had not circumcised them along the way.

Yosua 10:2

10:2 All Jerusalem was terrified ²  because Gibeon was a large city, like one of the royal cities. It was larger than Ai and all its men were warriors.

Yosua 10:26

10:26 Then Joshua executed them ³  and hung them on five trees. They were left hanging on the trees until evening.

Yosua 20:3

20:3 Anyone who accidentally kills someone can escape there; ⁴  these cities will be a place of asylum from the avenger of blood.

Yosua 22:20

22:20 When Achan son of Zerah disobeyed the command about the city’s riches, the entire Israelite community was judged, ⁵  though only one man had sinned. He most certainly died for his sin!’” ⁶ 

Yosua 24:25

24:25 That day Joshua drew up an agreement ⁷  for the people, and he established rules and regulations ⁸  for them in Shechem.

¹ tn Heb “their sons he raised up in their place.”

² tn This statement is subordinated to v. 1 in the Hebrew text, which reads literally, “When Adoni-Zedek…they feared greatly.” The subject of the plural verb at the beginning of v. 2 is probably the residents of Jerusalem.

³ tn Heb “struck them down and killed them.”

⁴ tn Heb “so that the one who kills, taking life accidentally without knowledge, may flee there.”

⁵ tn Heb “Is it not [true that] Achan son of Zerah was unfaithful with unfaithfulness concerning what was set apart [to the Lord] and against all the assembly of Israel there was anger?”

⁶ tn The second half of the verse reads literally, “and he [was] one man, he did not die for his sin.” There are at least two possible ways to explain this statement: (1) One might interpret the statement to mean that Achan was not the only person who died for his sin. In this case it could be translated, “and he was not the only one to die because of his sin.” (2) Another option, the one reflected in the translation, is to take the words וְהוּא אִישׁ אֶחָד (vÿhu’ ’ish ’ekhad, “and he [was] one man”) as a concessive clause and join it with what precedes. The remaining words (לֹא גָוַע בַּעֲוֹנוֹ, lo’ gava’ ba’avono) must then be taken as a rhetorical question (“Did he not die for his sin?”). Taking the last sentence as interrogative is consistent with the first part of the verse, a rhetorical question introduced with the interrogative particle. The present translation has converted these rhetorical questions into affirmative statements to bring out more clearly the points they are emphasizing. For further discussion, see T. C. Butler, Joshua (WBC), 240.

⁷ tn Heb “cut a covenant.”

⁸ tn Heb “a statute and a judgment.”