Yosua 1:5

1:5 No one will be able to resist you ¹  all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone.

Yosua 2:24

2:24 They told Joshua, “Surely the Lord is handing over all the land to us! ²  All who live in the land are cringing before us!” ³ 

Yosua 5:8

5:8 When all the men ⁴  had been circumcised, they stayed there in the camp until they had healed.

Yosua 6:18

6:18 But be careful when you are setting apart the riches for the Lord. If you take any of it, you will make the Israelite camp subject to annihilation and cause a disaster. ⁵ 

Yosua 8:16

8:16 All the reinforcements ⁶  in Ai ⁷  were ordered ⁸  to chase them; they chased Joshua and were lured away from the city.

Yosua 9:22

9:22 ⁹ Joshua summoned the Gibeonites ¹⁰  and said to them, “Why did you trick ¹¹  us by saying, ‘We live far away from you,’ when you really live nearby? ¹² 

Yosua 16:10

16:10 The Ephraimites ¹³  did not conquer the Canaanites living in Gezer. The Canaanites live among the Ephraimites to this very day and do hard labor as their servants.

Yosua 17:5

17:5 Manasseh was allotted ten shares of land, ¹⁴  in addition to the land of Gilead and Bashan east of the Jordan,

Yosua 22:20

22:20 When Achan son of Zerah disobeyed the command about the city’s riches, the entire Israelite community was judged, ¹⁵  though only one man had sinned. He most certainly died for his sin!’” ¹⁶ 

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

[2:24]  ² tn Heb “Surely the Lord has given into our hand all the land.” The report by the spies uses the Hebrew perfect, suggesting certitude.

[2:24]  ³ tn Heb “are melting away because of us.”

[5:8]  ⁴ tn Heb “nation.”

[6:18]  ⁵ tn Heb “Only you keep [away] from what is set apart [to the Lord] so that you might not, as you are setting [it] apart, take some of what is set apart [to the Lord] and make the camp of Israel set apart [to destruction by the Lord] and bring trouble on it.”

[8:16]  ⁶ tn Heb “All the people.”

[8:16]  ⁷ tc Some textual witnesses read “the city.”

[8:16]  ⁸ tn Or “were summoned”; or “were mustered.”

[9:22]  ⁹ sn Verses 22-27 appear to elaborate on v. 21b.

[9:22]  ¹⁰ tn Heb “them.”

[9:22]  ¹¹ tn Or “deceive.”

[9:22]  ¹² tn Heb “live in our midst?”

[16:10]  ¹³ tn Heb “they”; the referent (the Ephraimites) has been specified in the translation for clarity.

[17:5]  ¹⁴ tn Heb “and the allotted portions of Manasseh fell out ten.”

[22:20]  ¹⁵ 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?”

[22:20]  ¹⁶ 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.