Yosua 9:4

9:4 they did something clever. They collected some provisions ¹  and put worn-out sacks on their donkeys, along with worn-out wineskins that were ripped and patched.

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 13:12

13:12 the whole kingdom of Og in Bashan, who ruled in Ashtaroth and Edrei. (He was one of the few remaining Rephaites.) ⁴  Moses defeated them and took their lands. ⁵ 

Yosua 14:15

14:15 (Hebron used to be called Kiriath Arba. Arba was a famous Anakite. ⁶ ) Then the land was free of war.

Yosua 16:5

16:5 The territory of the tribe of Ephraim by its clans included the following: ⁷  The border of their assigned land to the east was Ataroth Addar as far as upper Beth Horon.

Yosua 20:3

20:3 Anyone who accidentally kills someone can escape there; ⁸  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, ⁹  though only one man had sinned. He most certainly died for his sin!’” ¹⁰ 

Yosua 23:3

23:3 You saw everything the Lord your God did to all these nations on your behalf, for the Lord your God fights for you. ¹¹ 

Yosua 23:10

23:10 One of you makes a thousand run away, ¹²  for the Lord your God fights for you ¹³  as he promised you he would. ¹⁴ 

Yosua 24:18

24:18 The Lord drove out from before us all the nations, including the Amorites who lived in the land. So we too will worship ¹⁵  the Lord, for he is our God!”

Yosua 24:25

24:25 That day Joshua drew up an agreement ¹⁶  for the people, and he established rules and regulations ¹⁷  for them in Shechem.

[9:4]  ¹ tc Heb “and they went and [?].” The root and meaning of the verb form יִצְטַיָּרוּ (yitstayyaru) are uncertain. The form is most likely a corruption of יִצְטַיָּדוּ (yitstayyadu), read by some Hebrew mss and ancient versions, from the root צוּד (tsud, “take provisions,” BDB 845 s.v. II צוד) which also occurs in v. 11. Note NRSV “they went and prepared provisions”; cf. NEB “They went and disguised themselves”; NIV “they went as a delegation.”

[10:2]  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.

[10:26]  ³ tn Heb “struck them down and killed them.”

[13:12]  ⁴ tn Heb “from the remnant of the Rephaites.”

[13:12]  sn The Rephaites were apparently an extremely tall ethnic group. See Deut 2:10-11, 20; 3:11.

[13:12]  ⁵ tn Or “dispossessed them.”

[14:15]  ⁶ tn Heb “And he was the great man among the Anakites.”

[16:5]  ⁷ tn Heb “The territory of the sons of Ephraim was for their clans.”

[20:3]  ⁸ tn Heb “so that the one who kills, taking life accidentally without knowledge, may flee there.”

[22:20]  ⁹ 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]  ¹⁰ 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.

[23:3]  ¹¹ tn Heb “for the Lord your God, he [is] the one who fights for you.”

[23:10]  ¹² tn Or “chases a thousand.”

[23:10]  ¹³ tn Heb “for the Lord your God, he [is] the one who fights for you.”

[23:10]  ¹⁴ tn Heb “as he said to you.”

[24:18]  ¹⁵ tn Or “will serve.”

[24:25]  ¹⁶ tn Heb “cut a covenant.”

[24:25]  ¹⁷ tn Heb “a statute and a judgment.”