Yosua 2:19

2:19 Anyone who leaves your house will be responsible for his own death – we are innocent in that case! ¹  But if anyone with you in the house is harmed, we will be responsible. ² 

Yosua 6:26

6:26 At that time Joshua made this solemn declaration: ³  “The man who attempts to rebuild ⁴  this city of Jericho ⁵  will stand condemned before the Lord. ⁶  He will lose his firstborn son when he lays its foundations and his youngest son when he erects its gates!” ⁷ 

Yosua 8:31

8:31 just as Moses the Lord’s servant had commanded the Israelites. As described in the law scroll of Moses, it was made with uncut stones untouched by an iron tool. ⁸  They offered burnt sacrifices on it and sacrificed tokens of peace. ⁹ 

Yosua 11:23

11:23 Joshua conquered ¹⁰  the whole land, just as the Lord had promised Moses, ¹¹  and he assigned Israel their tribal portions. ¹²  Then the land was free of war.

Yosua 14:6

14:6 The men of Judah approached Joshua in Gilgal, and Caleb son of Jephunneh the Kenizzite said to him, “You know what the Lord said about you and me to Moses, the man of God, at Kadesh Barnea. ¹³ 

Yosua 22:22

22:22 “El, God, the Lord! ¹⁴  El, God, the Lord! He knows the truth! ¹⁵  Israel must also know! If we have rebelled or disobeyed the Lord, ¹⁶  don’t spare us ¹⁷  today!

Yosua 22:24

22:24 We swear we have done this because we were worried that ¹⁸  in the future your descendants would say to our descendants, ‘What relationship do you have with the Lord God of Israel? ¹⁹ 

[2:19]  ¹ tn Heb “Anyone who goes out from the doors of your house to the outside, his blood is on his head. We are innocent.”

[2:19]  ² tn Heb “But anyone who is with you in the house, his blood is on our head if a hand should be on him.”

[6:26]  ³ tn Normally the Hiphil of שָׁבַע (shava’) has a causative sense (“make [someone] take an oath”; see Josh 2:17, 20), but here (see also Josh 23:7) no object is stated or implied. If Joshua is calling divine judgment down upon the one who attempts to rebuild Jericho, then “make a solemn appeal [to God as judge]” or “pronounce a curse” would be an appropriate translation. However, the tone seems stronger. Joshua appears to be announcing the certain punishment of the violator. 1 Kgs 16:34, which records the fulfillment of Joshua’s prediction, supports this. Casting Joshua in a prophetic role, it refers to Joshua’s statement as the “word of the Lord” spoken through Joshua.

[6:26]  ⁴ tn Heb “rises up and builds.”

[6:26]  ⁵ tc The LXX omits “Jericho.” It is probably a scribal addition.

[6:26]  ⁶ tn The Hebrew phrase אָרוּר לִפְנֵי יְהוָה (’arur lifney yÿhvah, “cursed [i.e., condemned] before the Lord”) also occurs in 1 Sam 26:19.

[6:26]  ⁷ tn Heb “With his firstborn he will lay its foundations and with his youngest he will erect its gates.” The Hebrew verb יַצִּיב (yatsiv, “he will erect”) is imperfect, not jussive, suggesting Joshua’s statement is a prediction, not an imprecation.

[8:31]  ⁸ tn Heb “as it is written in the scroll of the law of Moses, an altar of whole stones on which no one had wielded iron.” The expression “whole stones” refers to stones in their natural condition, i.e., not carved or shaped artificially with tools (“wielded iron”).

[8:31]  ⁹ tn Or “peace offerings.”

[11:23]  ¹⁰ tn Heb “took.”

[11:23]  ¹¹ tn Heb “according to all which the Lord said to Moses.” The translation assumes this refers to the promise of the land (see 1:3). Another possibility is that it refers to the Lord’s instructions, in which case the phrase could be translated, “just as the Lord had instructed Moses” (so NLT; cf. also NIV “had directed Moses”).

[11:23]  ¹² tn Heb “and Joshua gave it for an inheritance to Israel according to their allotted portions by their tribes.”

[14:6]  ¹³ tn Heb “You know the word which the Lord spoke to Moses, the man of God, because of me and because of you in Kadesh Barnea.”

[14:6]  sn On this incident at Kadesh Barnea see Num 14:30.

[22:22]  ¹⁴ sn Israel’s God is here identified with three names: (1) אֵל (’el), “El” (or “God”); (2) אֱלֹהִים (’elohim), “Elohim” (or “God”), and (3) יְהוָה (yÿhvah), “Yahweh” (or “the Lord”). The name אֵל (’el, “El”) is often compounded with titles, for example, El Elyon, “God Most High.”

[22:22]  ¹⁵ tn Heb “he knows.”

[22:22]  ¹⁶ tn Heb “if in rebellion or if in unfaithfulness against the Lord.”

[22:22]  ¹⁷ tn Heb “do not save us.” The verb form is singular, being addressed to either collective Israel or the Lord himself. The LXX translates in the third person.

[22:24]  ¹⁸ tn Heb “Surely, from worry concerning a matter we have done this, saying.”

[22:24]  ¹⁹ tn Heb “What is there to you and to the Lord God of Israel?” The rhetorical question is sarcastic in tone and anticipates a response, “Absolutely none!”