The Books of Joshua, Judges, and Ruth E-Book

Brian Simmons

• Herausgeber: BroadStreet Publishing Group, LLC
• Kategorie: Religion und Spiritualität
• Serie: The Passion Translation
• Sprache: Englisch
• Veröffentlichungsjahr: 2021

Seitenzahl: 377

Beschreibung

The books of Joshua, Judges, and Ruth recount the compelling journey of Israel's beginnings and awe-inspiring history. Watch God's people transition from wanderers to conquerors as told by The Passion Translation®. Begin with the book of Joshua, which reveals the secrets of conquest and details jaw-dropping victories and devastating defeats. Then study the rich portraits of the various men and women who distinguished themselves as champions of faith, challenging the status quo in Israel when they had neither a king nor a prophet to lead them. Conclude with the book of Ruth and its enchanting love story. See mercy triumph over judgment, famine lead to harvest, and despair transform into delight. This triad of Old Testament books reveals God's sovereignty and assures us that we have the courage to conquer and will overcome the impossible for his good purposes. Do not yield to fear nor be discouraged, for I am Yahweh your God, and I will be with you wherever you go! Joshua 1:9

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Joshua, Judges, and Ruth: Courage to Conquer

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CONTENTS

A Note to Readers

About the Translator

JOSHUA

Introduction

A New Beginning

JUDGES

Introduction

Champion-Deliverers

RUTH

Introduction

Courageous Love

Your Personal Invitation to Follow Jesus

A NOTE TO READERS

It would be impossible to calculate how many lives have been changed forever by the power of the Bible, the living Word of God! My own life was transformed because I believed the message contained in Scripture about Jesus, the Savior.

To hold the Bible dear to your heart is the sacred obsession of every true follower of Jesus. Yet to go even further and truly understand the Bible is how we gain light and truth to live by. Did you catch the word understand? People everywhere say the same thing: “I want to understand God’s Word, not just read it.”

Thankfully, as English speakers, we have a plethora of Bible translations, commentaries, study guides, devotionals, churches, and Bible teachers to assist us. Our hearts crave to know God—not just to know about him, but to know him as intimately as we possibly can in this life. This is what makes Bible translations so valuable, because each one will hopefully lead us into new discoveries of God’s character. I believe God is committed to giving us truth in a package we can understand and apply, so I thank God for every translation of God’s Word that we have.

God’s Word does not change, but over time languages definitely do, thus the need for updated and revised translations of the Bible. Translations give us the words God spoke through his servants, but words can be poor containers for revelation because they leak! Meaning is influenced by culture, background, and many other details. Just imagine how differently the Hebrew authors of the Old Testament saw the world three thousand years ago from the way we see it today!

Even within one language and culture, meanings of words change from one generation to the next. For example, many contemporary Bible readers would be quite surprised to find that unicorns are mentioned nine times in the King James Version (KJV). Here’s one instance in Isaiah 34:7: “And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness.” This isn’t a result of poor translation, but rather an example of how our culture, language, and understanding of the world has shifted over the past few centuries. So, it is important that we have a modern English text of the Bible that releases revelation and truth into our hearts. The Passion Translation (TPT) is committed to bringing forth the potency of God’s Word in relevant, contemporary vocabulary that doesn’t distract from its meaning or distort it in any way. So many people have told us that they are falling in love with the Bible again as they read TPT.

We often hear the statement, “I just want a word- for-word translation that doesn’t mess it up or insert a bias.” That’s a noble desire. But a word-for-word translation would be nearly unreadable. It is simply impossible to translate one Hebrew word for one English word. Hebrew is built from triliteral consonant roots. Biblical Hebrew had no vowels or punctuation. And Koine Greek, although wonderfully articulate, cannot always be conveyed in English by a word- forword translation. For example, a literal word-for-word translation of the Greek in Matthew 1:18 would be something like this: “Of the but Jesus Christ the birth thus was. Being betrothed the mother of him, Mary, to Joseph, before or to come together them she was found in belly having from Spirit Holy.”

Even the KJV, which many believe to be a very literal translation, renders this verse: “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.”

This comparison makes the KJV look like a paraphrase next to a strictly literal translation! To some degree, every Bible translator is forced to move words around in a sentence to convey with meaning the thought of the verse. There is no such thing as a truly literal translation of the Bible, for there is not an equivalent language that perfectly conveys the meaning of the biblical text. Is it really possible to have a highly accurate and highly readable English Bible? We certainly hope so! It is so important that God’s Word is living in our hearts, ringing in our ears, and burning in our souls. Transferring God’s revelation from Hebrew and Greek into English is an art, not merely a linguistic science. Thus, we need all the accurate translations we can find. If a verse or passage in one translation seems confusing, it is good to do a side-by-side comparison with another version.

It is difficult to say which translation is the “best.” “Best” is often in the eyes of the reader and is determined by how important differing factors are to different people. However, the “best” translation, in my thinking, is the one that makes the Word of God clear and accurate, no matter how many words it takes to express it.

That’s the aim of The Passion Translation: to bring God’s eternal truth into a highly readable heart-level expression that causes truth and love to jump out of the text and lodge inside our hearts. A desire to remain accurate to the text and a desire to communicate God’s heart of passion for his people are the two driving forces behind TPT. So for those new to Bible reading, we hope TPT will excite and illuminate. For scholars and Bible students, we hope TPT will bring the joys of new discoveries from the text and prompt deeper consideration of what God has spoken to his people. We all have so much more to learn and discover about God in his holy Word!

You will notice at times we’ve italicized certain words or phrases. These portions are not in the original Hebrew, Greek, or Aramaic manuscripts but are implied from the context. We’ve made these implications explicit for the sake of narrative clarity and to better convey the meaning of God’s Word. This is a common practice by mainstream translations.

We’ve also chosen to translate certain names in their original Hebrew or Greek forms to better convey their cultural meaning and significance. For instance, some translations of the Bible have substituted James for Jacob and Jude for Judah. Both Greek and Aramaic manuscripts leave these Hebrew names in their original forms. Therefore, this translation uses those cultural names.

The purpose of The Passion Translation is to reintroduce the passion and fire of the Bible to the English reader. It doesn’t merely convey the literal meaning of words. It expresses God’s passion for people and his world by translating the original, life-changing message of God’s Word for modern readers.

We pray this version of God’s Word will kindle in you a burning desire to know the heart of God, while leaving an impact on the church for years to come.

Please visit ThePassionTranslation.com for more information.

Brian Simmons and the translation team

ABOUT THE TRANSLATOR

Dr. Brian Simmons is known as a passionate lover of God. After a dramatic conversion to Christ, Brian knew that God was calling him to go to the unreached people of the world and present the gospel of God’s grace to all who would listen. With his wife, Candice, and their three children, he spent nearly eight years in the tropical rain forest of the Darien Province of Panama as a church planter, translator, and consultant. Having been trained in linguistics and Bible translation principles, Brian assisted in the Paya-Kuna New Testament translation project, and after their ministry in the jungle, Brian was instrumental in planting a thriving church in New England (U.S.). He is the lead translator for The Passion Translation Project and travels full time as a speaker and Bible teacher. He has been happily married to Candice since 1971 and boasts regularly of his three children and nine grandchildren.

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JOSHUA

(return to table of contents)

Introducción • One • Two • Three • Four • Five • Six • Seven • Eight • Nine • Ten • Eleven • Twelve • Thirteen • Fourteen • Fifteen • Sixteen • Seventeen • Eighteen • Nineteen • Twenty • Twenty-One • Twenty-Two • Twenty-Three • Twenty-Four

JOSHUA

Introduction

AT A GLANCE

Author. Traditionally Joshua

Audience: Originally Israel, but this theological history speaks to everyone

Date. 1451–1426 BC

Type of Literature: Theological history

Major Themes: Land of promise, covenant and obedience, typology of Christ, and conquest and God’s character

Outline:

Entering the Land — 1:1–5:12

Conquering the Land — 5:13–12:24

Dividing the Land — 13:1–22:34

Farewell and Burial in the Land — 23:1–24:33

ABOUT JOSHUA

A new beginning stretches out before us! When we read the book of Joshua, we learn the ways of God: how he moves us forward, how we triumph over our enemies, and how we do the impossible. Joshua, a former slave in Egypt, became the leader of God’s people after the death of Moses. A generational transfer took place as a younger generation rose with fresh vision, a bold faith, and renewed passion to possess all that God had given them. All this and more is contained in the sacred book you have in your hand, the book of Joshua.

Joshua is the hinge of Israel’s history. The wilderness wandering was now over as the promised land was before them. The manna ceased, the Jordan was behind them, a new leader rose, and a new beginning opened up for the people of God. Walled cities and fierce enemies are no match for the living God. But it would still require a faith-filled people to move in and possess what God had given to them.

As the sixth book of the Bible, Joshua begins the section of Israel’s history. Bundled together, Joshua through Esther make up the biblical, inspired history of the Jewish people. Our Jewish friends call this section of the Bible (Joshua, Judges, Samuel, Kings) the “Former Prophets.” Since this section of the Bible can be considered prophecy, Joshua prophesies to the church today (see 1 Cor. 10:11), giving us instruction for how to live before God. The truths of Joshua are as much for today as the teachings of Paul or Peter. These Former Prophets lay out in front of us the secrets of victory.

The title Former Prophets demonstrates the prophetic nature of God’s dealing with his people and also the nations. It is the story of God’s redemption by the power of his mighty hand and empowering Spirit, giving revelations, performing signs and wonders, and testifying to Yahweh’s faithfulness in all things.

The book of Joshua shows us that we can go into the promised land of what God wants us to be. We can become the delight of God. The book of Joshua is the Ephesians of the Old Testament. Joshua was blessed with every earthly blessing in the land of Canaan. We are blessed with every heavenly blessing in Christ (see Eph. 1:3). Joshua lays out a road map to victory for us so that we can advance into our destiny; and our true destiny is for the better Joshua, Jesus, to lead us into his kingdom (see Eph. 1:13–14).

PURPOSE

The book of Joshua contains an important and fascinating part of Israel’s history. It describes the transition of God’s chosen people from wilderness wanderers to courageous conquerors. Joshua is written as more than history. It is a “sermon” meant to activate believers today. We have an inheritance that we must fight for in faith. We have every blessing heaven contains (see Eph. 1:3), but we must claim and implement those blessings.

The church today needs the courage to conquer. Many modern believers act more like prisoners of war instead of passionate conquerors. Followers of Jesus must see themselves as soldiers in a disciplined army prepared to fight spiritual battles. The book of Joshua is a book of conquest, emboldening the church to move from passivity to passion. Like Joshua, our battles are spiritual battles, for we fight not against flesh and blood but against forces of darkness (see footnote on Josh. 24:11).

AUTHOR AND AUDIENCE

Joshua was one of the twelve spies who first went into the land of Canaan. Along with Caleb, Joshua was the only one to give a good report. Indeed, Israel recognized Joshua as their prophet and something similar to a “king,”a although they had not yet come into possession of their kingdom. According to the Jewish historian Josephus, Joshua succeeded Moses when he was eighty-five. He was a military commander who conquered seven nations (kingdoms) in seven years. He died at the age of one hundred and ten and was buried in Timnath Serah.

Joshua’s original name was Hoshea, but Moses changed it to Yehoshua (see Num. 13:8, 16), which can be translated as “Yahweh is salvation” or “Yahweh save.” In fact, the name Yehoshua is nearly the Hebrew equivalent of the name Jesus (Yeshua). The Greek word for Jesus is Iesous and means the same as the name Joshua. One could almost say there is a book in the Bible named Jesus. That’s one book I would want to read, wouldn’t you?

Although certain portions were added after Joshua’s death, translators believe the author was Joshua himself for several reasons: Certain episodes of the book bear the mark of an eyewitness, such as where the author states “we” passed through the waters on dry ground in chapter three; Joshua’s description of Canaanite wickedness parallels the well-known Ras Shamra tablets, written in Joshua’s time; Joshua’s list of boundaries for the twelve tribes (see Josh. 13–19) accurately reflect the known situation of Canaan prior to the Jewish monarchy; descriptions of certain cities, such as Jerusalem still being a Jebusite city (see 15:63) and Gezer still being a Canaanite city (see 16:10), imply the author was living in the time of Joshua; and the author seems to write about things that happened in his lifetime, not about anything happening previously.

For the people of Israel, the book of Joshua was an important “hinge book” between the Torah and Prophecy. This conquering military hero who ushered in the salvation of Yahweh wrote this book to a people wrestling with establishing the nation in the land Yahweh provided, understanding God’s divine revelation-word of promise, and waiting for the fullness of his provision and promises to be realized. Similarly, we, too, wait for Yahweh’s promises to be fully realized, awaiting the day of his promised-land rest!

MAJOR THEMES

The Land of Promise and Promised Gift. The book of Joshua is the book of the land. It is this long-ago-promised gift of a specific land by Yahweh that is the central animating theme. The verses offered just after Israel takes possession of the land could be a fair summary of the entire book: “So Yahweh gave Israel all the land he had promised their ancestors. They took possession of the land and settled there. Yahweh kept his promise and gave them peace in the land. . . . Not one of their enemies could stand against them. Yahweh didn’t break a single promise that he made to the people of Israel” (21:43–45).

This central theological theme in Joshua is intimately connected with Israel’s national and ethnic identities and to Yahweh’s fulfillment of his promises to the patriarchs Abraham, Isaac, and Jacob to gift their generations such a land of promise. We find six aspects of this gift throughout the book of Joshua: (1) God promised the land-gift to the forefathers; (2) God gave the gift to Israel; (3) Joshua divided it as an inheritance for the people; (4) this gift was closely connected to the land on the east side of the Jordan River; (5) it would not be difficult to take from those still living there because God had caused its inhabitants to tremble with fear; and (6) the land-gift was filled with other gods who tempted Israel.

The promised land wasn’t just land; it was a gift. A gift a good Father (Yahweh) gave to his beloved children (Israel). God promised this gift from the day he called out the man (Abraham) who would birth the nation, and he ultimately fulfilled that promise in this wonderful book. But God also extends this gift to committed hearts and obedient hands today. The book illustrates the tragedy of neglecting this gift, offering a foreshadowing of Israel’s wandering ways that would ultimately lead to exile from the land and separation from the gift of Yahweh.

Covenant and the Obedience of God’s People. The promised land given to the children of Israel as a promised gift is at the heart of a covenant Yahweh made with them generations ago. Genesis 17:7–9 outlines the terms of this covenant:

“I will be your children’s God, just as I am your God.

I will give to you and your seed

the land to which you have migrated.

The entire land of Canaan will be yours and your descendants’ as an everlasting possession.

And I will be their God forever!”

God explained to Abraham, “Your part of the covenant is to obey its terms, you and your descendants throughout the ages.”

Throughout the book of Joshua, the ark of the covenant went before the people as a constant reminder of this relationship, symbolizing Yahweh’s mercy, power, and holiness. At every juncture of Israel’s journey in this book—from the floodwaters of the Jordan to the gates of Jericho and to the covenant’s renewal at Mount Ebal—they were to march in a new manner, with their eyes on the ark and their hearts set on Yahweh.

Obedience was at the core of this covenantal relationship, realized and renewed in Joshua. The people who still lived in the land, with their pagan gods and pagan ways, constantly challenged the obedience of God’s people. Israel was to worship and obey Yahweh alone, practices which Joshua outlined in several ways: they were to meditate on the Torah day and night, learn the commands of Yahweh, practice circumcision, keep the Passover, worship at the place of Yahweh’s choosing, and obey the written laws of Yahweh.

Perhaps the climax of the covenant in the book comes at the end, just before Joshua’s death was reported. He led the people in renewing their relationship with Yahweh at Shechem and put into the starkest terms possible Israel’s need to fully embrace their covenantal relationship with Yahweh and obey him completely: “Make your decision today which gods you will worship—the gods which your ancestors worshiped in Mesopotamia or the gods which the Amorites worship in the land where you are now living—but I and my family, we will give our lives to worship and serve Yahweh” (Josh. 24:15).

The ark not only beautifully illustrates God’s covenant with Israel, it is also a wonderful picture of Jesus Christ, who “is the catalyst of a better covenant which contains far more wonderful promises” (Heb. 8:6). The power of Christ within us enables us to pass over into our full inheritance. Jesus, our forerunner, leads us in, and we are to join with the same obedient voices as those of Israel, declaring “We, too, will worship and serve Yahweh, for he alone is our God” (Josh. 24:18).

The Typology of Jesus. To read the book of Joshua and not see Jesus would be unfortunate. Joshua is a clear type of Jesus, for he took the Israelites into a realm that the law (Moses) was unable to experience. The church father Eusebius offers this connection between the name Joshua and the name Jesus:

Moses was inspired by the divine Spirit to foresee clearly the name of Jesus; and he deemed this name of special honor. Till it was made known to Moses, it had never been on man’s lips before. He bestowed the name of Jesus on him first of all, and only on him, who he knew would succeed, in type and symbol, after his death. His successor had not previously been called Jesus, but his parents had called him Hoshea.b

For the believer, the typology of Joshua is apparent. First, the name Joshua is wonderfully similar to Jesus (Yeshua). Secondly, the promised land for the follower of Christ becomes a picture of the untold blessings that are ours in Christ (see Eph. 1:3). Canaan was a fertile land. It symbolizes the abundant life of the victorious believer. Canaan had to be conquered, and so our promises and blessings must be claimed by faith. The law of Moses did not attain Canaan but only the grace of God did. Heathen hordes inhabited Canaan, and God’s people had to purge the land of the powers of darkness and idolatry, just as we must purge our hearts (see Eph. 6:12; Heb. 9:23).

The miracle-crossing of the Jordan River typifies crossing over into a life of abundance and union with Jesus Christ. Our Savior was the One who descended into judgment for our sins. The Jordan was miraculously rolled back all the way to a town called Adam; Jesus rolled back the waters of judgment all the way back to the sin of Adam. The rending of the Jordan corresponds to the rending of the veil in the Holy of Holies when Jesus was crucified (see 2 Cor. 3:1–18; Heb. 10:20). We are now those who cross over into union and intimacy with God.

Additionally, the pushing back of the waters (as the dividing of the Red Sea previously) displayed the power of Israel’s God over all other gods, including those of the seas and rivers (that were believed to be untamable in the ancient world). Yahweh showed his power to destroy every other power and authority in carrying out his victory of life for a people he had made his own. This is what caused fear to enter the hearts of the inhabitants of the land who had previously heard of the strong and mighty outstretched arm of Yahweh that split the Red Sea in two and now divided the river. No god can stand before this God! This is even more significant when gods are associated with particular territories or spheres of influence. This God travels and has power over all territories and powers.

Aside from the clear name association, we can see Jesus in the book of Joshua in a number of ways:

The Heavenly Joshua (Heb. 4:8)

The Pioneer of Our Salvation (Heb. 2:10)

The Crimson Rope (Josh. 2:18)

The Ark of the Covenant of the Lord of All the Earth (Josh. 3:11)

The Memorial of Twelve Stones (Josh. 4:19–24)

The Passover Lamb (Josh. 5:10–12; 1 Cor. 5:7–8)

The Altar (Josh. 8:30–35; Heb. 13:10)

The Commander of Yahweh’s Armies (Josh. 5:13–15; Eph. 6:12–18)

The Heavenly Refuge (Josh. 20:1–9; Heb. 6:19–20)

Conquest and God’s Character. The book of Joshua is a road map, a manual for conquest. It contains the secrets of conquest with its amazing, jaw-dropping victories and sadly disappointing defeats. And yet, many point to the book of Joshua as an example of God behaving badly because of this theme of conquest, which seems to touch a raw nerve. Some view these battles as morally dubious, filled with nationalistic violence and terror. However, note several things about the context of the time in which this history of Israel’s conquests unfolds.

First, war was a normal fact of life; it still is. The Bible reminds us there is a time for war (see Eccl. 3:8) and a justifiable war (see Gen. 14), which the book of Joshua illustrates. However, the modern military cannot claim the right to destructive warfare based on Israelite wars, for they served a divine purpose in unfolding Yahweh’s plans. Also the sort of holy war we find in Joshua was not invented by Israel nor limited to the nation. Further, the Canaanites were by no means innocent, for their sexual perversion, child sacrifice, and pagan idolatry could not go unpunished by a righteous God.

Finally, the theme of conquest reveals the character of God. In the book of Joshua, we see God’s mercy unfold, such as in his sparing of Rahab and her family. Also, consider the fact that Yahweh mercifully waited hundreds of years before commencing the conquest, giving the inhabitants of the land ample time to repent (see 2 Pet. 3:9). God waited until their cup of iniquity was filled. No doubt this aspect of Joshua can be troubling. However, in this way the conquest shows us God’s anger, justice, and wrath—important elements of his character.

God’s character is further unfolded through the many conflicts that arise. We discover, along with Israel, that God not only initiates covenant relationships, but he also punishes disobedient people. He also gives his people victory over their enemies on their way toward possessing the land and nationhood. This God is a God who fights for his people, standing with them in the midst of their oppression and suffering, raising them up to the plateau of victory, and assuring them they have no reason to “yield to fear nor be discouraged, for I am Yahweh your God, and I will be with you wherever you go!” (Josh. 1:9).

aSee Rashi, Yoma 73b; Rambam, Hil. Melachim 1:3, 3:8; Hil. Sanhedrin 18:6.

bSee Hist. Eccles. I 3.

JOSHUA

A New Beginning

Joshua’s Great Commission

1 Anda after Moses, Yahweh’s servant, diedb, Yahweh spoke to Joshuac son of Nun,d Moses’ faithful assistant, and said,e2“My servant Moses is dead. Now get up! Prepare to cross the Jordanf River, you and all the people. Lead themg into the land that I am giving to the Israelites. 3Every part of the land where you marchh I will give you, as I promised Moses.i4Your borders will extend from the southern desert to the northern mountains of Lebanon, and from the great river Euphrates in the east, to the Mediterraneanj in the west—including all the land of the Hittites.k5Joshua, no one will be able to defeat you for the rest of your life! I will be with you as I was with Moses,l and I will never failm nor abandon you. 6You must be strong and brave. You will lead the people to acquire and apportion the land that I promised their ancestors I would give them. 7You must remain very strong and courageous!n Be faithful to obey all the teachingo that my servant Moses commanded you to follow. Do not deviate from himp to the right or to the left, so that you will have overwhelming successq in everything you undertake. 8Recite this scroll of the law constantly.r Contemplate its day and night and be careful to follow every word it contains; then you will enjoy incredible prosperity and success.t9I repeat,u be strong and brave! Do not yield to fear nor be discouraged, for I am Yahweh your God, and I will be with you wherever you go!”v

Preparation to Cross Over

10Joshua ordered the leaders of the people: 11“Go through the camp and instruct the people, ‘Pack your bags;w for within three days you will cross the Jordan to conquer and occupy the land that Yahweh your God is giving you to possess.’ ”x

12Then Joshua addressed the Reubenites, the Gadites, and the half-tribe of Manasseh:y13–14“Remember the words that Yahweh’s servant Moses commanded you: ‘Yahweh your God is giving you this land on the east side of the Jordan as your homeland.’z Therefore, your wives, your little ones, and your livestockaa may remain here, but all your valiant warriors must cross over with us armed.ab They will take the lead and help their brothers 15until they take possession of the land that Yahweh your God is giving them as their homeland.ac Afterward, you will be free to return to your own land and possess the land that Moses, Yahweh’s servant, gave you here on the east side of the Jordan.”ad

16They answered Joshua: “We will do everything you have told us and will go wherever you send us. 17We always obeyed Moses, and we will always obey you. May Yahweh your God stand beside you as he stood with Moses. 18And anyone who questions your authority or disobeys whatever you commandae shall be put to death. So, Joshua, be strong and brave!”af

a1:1 The book of Joshua begins with the word “And.” What writer uses the connective “And” to start a new production? This indicates the close connection between the books of Deuteronomy and Joshua. In the Hebrew text every book from Joshua through 2 Kings (with the exception of Ruth) begins with “And,” demonstrating that the history of Israel is one connected narrative and inspired by one divine author, the Holy Spirit.

b1:1 Jewish tradition states that Moses died on the seventh of Adar, the twelfth month of the Jewish calendar. The book of Joshua takes up the story right after the thirty-day mourning period for Moses (see Deut. 34:5–8). Leaders may die, but God’s prophetic promises live on.

c1:1 Joshua is the name Moses gave him, changing it from Hoshea to Joshua (Yehoshua), which means “Yahweh is salvation,” “may Yahweh save,” “Yahweh makes triumphant,” or “Yahweh is the Deliverer.”

d1:1 Nun means “eternal,” “perpetual,” “to re-sprout,” or “eternal increase.” Joshua was the son of Nun. One greater than Joshua is Jesus, Son of the Eternal God. Joshua is introduced into the story as the “son of Nun.” In western culture we are identified by our profession, by what we do or have accomplished. But in Hebrew culture, we are introduced in the language of sonship—as a son or daughter. In English, we, too, use patronyms to identify persons, which is nearly the same as “son of.”

e1:1 Seventeen times in Joshua we read the words “Yahweh spoke to Joshua” or “Yahweh said.” Perhaps it was through an audible voice, in a dream, in a vision, in a divine encounter, through a prophecy, through the Urim and Thummim (see Num. 27:21), or by some other way. God has multiple ways of speaking to his servants.

f1:2 Jordan comes from two Hebrew root words meaning “to descend” and “to judge.”

g1:2 Joshua was the successor to Moses. The leadership of Israel was given not to one of Moses’ children but to the one whom God chose, prepared, and anointed. Leadership is not hereditary but established by the call of God on one’s life. God chose Joshua in part because of his lifetime of service to Moses and his longing to be in the presence of God. See Ex. 33:11. Moses (representing the law) was not able to take God’s people into their inheritance, but Joshua (representing Jesus) could.

h1:3 Or “Every place you put the sole of your foot upon,” a figure of speech for the power to conquer. To place the sole of your foot upon the land or upon your enemies was a metaphor for military victory. See Gen. 49:8; Josh. 10:24.

i1:3 See Deut. 11:24.

j1:4 Or “the Great Sea.”

k1:4 God mentioned the Hittites because they were the strongest and most warlike of the tribes, but in this passage, they are representative of all the seven tribes of the land. There were other inhabitants of the land as well—seven particular tribes are listed in several texts, including Deut. 7. The Hittites controlled a vast empire (with a capital far off to the north in modern Turkey) whose population stretched to the borderlands of Egypt (this very region that was now no longer under Egyptian domination).

l1:5 What an amazing promise God gave to Joshua! In the same way Yahweh was with Moses (think burning bush, hearing God’s voice, speaking “mouth to mouth” with God [Ex. 33:11], performing miracles, divine encounters, defeating enemies), so he would be with Joshua. Throughout this book, God repeatedly assured Joshua of his presence (see Josh. 2:24; 3:7, 10; 4:14; 6:27; 10:14, 42; 13:6; 14:12; 21:44; 23:3, 10).

m1:5 Or “I will not weaken you” or “allow you to be weak.” At least one Jewish scholar renders it, “I will not part from you.” (See Reuven Drucker, Yehoshua, Art Scroll Tanach Series, 1988.)

n1:7 To be courageous means to translate your convictions into bold actions.

o1:7 Or “law [Torah].”

p1:7 This phrase could mean “Don’t deviate from [the instruction of] Moses” or “Don’t turn from Yahweh.”

q1:7 Or “be prosperous,” “push forward,” or “break out.”

r1:8 Or “Don’t let this book of the law depart from your mouth.”

s1:8 Or “meditate,” “ponder,” “imagine,” “mutter,” or “talk to oneself.” See Ps. 1:2; Prov. 3:1–2.

t1:8 Or “understanding.” See Prov. 3:4.

u1:9 Or “Have I not commanded you?”

v1:9 God gave Joshua seven promises: (1) He would possess a vast territory (see vv. 3–4). (2) No one would be able to defeat him (see v. 5). (3) God would be with him as he was with Moses (see v. 5). (4) God would never fail him (see v. 5). (5) God would never abandon him (see v. 5). (6) He would enjoy prosperity and success (see v. 8). (7) God would be with him wherever he went (see v. 9). Remember, what God promised Joshua, he also promises you, for all that was promised to this Joshua is fulfilled in the better Joshua (Jesus) in whom we are included for receiving all of God’s promises as yes and amen.

w1:11 Or “Prepare supplies” or “Gather what you need.”

x1:11 Many scholars conclude that Joshua did not give this command until after the spies he sent out in ch. 2 had returned.

y1:12 See Num. 32:28–32; Deut. 3:18–20.

z1:13–14 Or “[as] a place of rest.”

aa1:13–14 The order here is significant: “your wives, your little ones, and your livestock.” When the two and a half tribes asked Moses to remain on the other side of the Jordan, they displayed a warped sense of their values by speaking of their possessions before their wives and children. See Num. 32:16.

ab1:13–14 Forty thousand warriors from these two and a half tribes crossed over to fight for their brothers (see Josh. 4:13). From Num. 26:7, 18, 34, we learn that about ninety thousand people of these tribes remained on the east side of the Jordan, including the women, children (those under the age of twenty), and the old men. Their new settlement was vulnerable, and they needed a fighting force to remain in case of attack.

ac1:15 The unity of God’s people is in focus in vv. 12–15. Similarly, we must be willing to fight for our brother’s victory as much as we fight for our own (see 1 Sam. 23:16; Phil. 2:3–4; Heb. 10:25). This is one of the very points where the people would fail when we begin to read Judges. Everyone began to do what they wanted rather than to work together for the benefit of the whole community.

ad1:15 Joshua the prophet foresaw the complete victory of possessing the land of their enemies. In vv. 12–15 we learn that the land-takers were required to be united. Neither one individual nor one tribe could take the land; it required all God’s people going in together and fighting as one. Battles are won as God’s people unite. But unity alone isn’t enough; we must be prepared for a battle over our complete inheritance. There must be no rest until everyone has received his or her inheritance. See Eph. 4:11–16.

ae1:18 Literally “your mouth.”

af1:18 Or “be determined and confident!”

Joshua Sends Spies into Jericho

2 Then Joshua son of Nun secretly sent out two spiesa from their camp at Acacia.b He told them, “Go and explore the land of Canaan, especially Jericho.”c They went and arrived at Jericho and entered the house of Rahab the prostitute and lodged there.d2The king of Jericho was told: “Some Israelites have come into the city tonight to spy out the entire land. They’re in Rahab’s house.”3So the king sent messengers to Rahab, who said to her: “Turn over the men who entered your house. They’re here to spy out our land.” 4But Rahab had already hidden the two men.

“Yes,” she said. “The men came to me, but I had no idea where they were from. 5They left at sundown, just before the city gates were closed at night. Who knows where they went. Quick! Go after them, and maybe you can catch them!”e6(Rahab had hidden the men on her rooftop under stalks of flaxf she had spread out to dry on the roof.) 7So the men of Jericho went out to search for the spies, and the city gates were shut behind them. They searched for them as far as where the path crosses the Jordan.

Rahab’s Pact with the Spies

8Before the spies had gone to sleep, Rahab went up to the rooftop 9and said to them, “I know that Yahweh has given you this land. Everyone is absolutely terrified, and we are all paralyzed with fearg because of you. 10We’ve heard of the miracles that accompany you and how Yahweh dried up the waters of the Red Seah for you when you left Egypt. We’ve heard how you utterly annihilatedi the two Amorite kings, Sihonj and Og,kand their kingdoms who were on the other side of the Jordan.l11As soon as we heard it, our hearts melted with fear, and we were left with no courage among usm because of you. Yahweh, your God, is the true God who rules in heaven above and on earth below.n12Please, solemnly swear to me by the name of Yahweh that you will show kindness to my family because I have shown kindness to you. Give me a sure sign 13that you will spare the lives of my father and mother, my brothers and sisters, and all their families. Don’t let us be killed!”

14The men answered, “If you don’t disclose our mission to anyone, we’ll pledge our lives for yours. Then, when Yahweh gives us this land, we’ll honor our promise and treat you kindly.”

15Rahab’s house was built into the city wall,o so she let them down from the window by a rope. 16She told them, “Head for the hill country and hide. The men chasing you won’t find you there. Hide for three days until they have returned, then you’ll be safe to go your way.”

17But the men warned her, “You must do what we say, or we will not be bound to the oath you made us swear. 18When our invasion begins, bring all your family together in your house—your father and mother, your brothers and sisters, and all their families. And tie this crimson ropep in the same window through which you let us down. 19Remember, if anyone ventures outside your house, his death will be his own fault,q not ours! But if anyone inside your house is harmed, then we will be held responsible. 20And if you disclose our mission, we will be released from the oath you made us swear.”

21Rahab replied in agreement, “Let it be as you say.” And she sent them away, and after they departed, she tied the crimson rope in her window.

22The spies went straight to the hill country and hid there for three days, until the pursuers turned back. The king’s men had scoured the countryside without finding them.

23Then the two menr came down from the hills and crossed back over the Jordan to their camp. They reported to Joshua son of Nun all that had happened to them: 24“Yahweh has certainly handed over the entire land into our hands! All the people of the land melt in fear before us!”

a2:1 Joshua was one of the twelve spies sent out publicly by Moses (see Deut. 1:22–23). Some scholars believe that one of the spies could have been Salmon, who married Rahab, and whose son was Boaz. See Matt. 1:5.

b2:1 Archaeologists identify the location of Acacia with Tell el-Kefrein in modern Jordan. The Hebrew word for “Acacia” is shittim, which means “piercing” or “thorny.” The acacia is a flowering hardwood tree. It was used to make the tabernacle furniture, including the ark of the covenant.

c2:1 The Hebrew word for “Jericho” is Yericho, which means “moon.” Jericho was known as “The City of the Moon” because of its occult worship of the moon god/goddess. The city, with its high double walls, was a capital of Canaanite worship. They considered their king to be a divine being. So when Yahweh gave the king over to be killed by Joshua and his men (see 6:2), they were, in effect, killing a “son of god.” The earliest object of worship in the Canaanite religion was that of the male moon god Yerach. (See W. F. Albright, Archaeology and the Religion of Israel, especially pp. 83 and 92; John Gray, The Canaanites, p. 125.)

d2:1 Although Josephus mentions that Rahab was an innkeeper (Ant. 5.1.2), the book of James clearly states she was a prostitute (see James 2:25). It may be that she was both. Rahab means “overcome” or “overcomer.” The Hebrew word rahab is also found in Song. 6:5. The Shulamite has “rahab” (overcome) the heart of the Beloved. The church fathers noted that Rahab possessed the spirit of prophecy, which the Jewish historian Josephus also mentions (see Josephus Ant. Jud. 5.1.13). She had a revelation that God was giving the land to Israel (see Josh. 2:9, 12). Rabbinical tradition states that Rahab was rewarded by having prophets and kings as her descendants.

e2:5 Rahab protected the spies at the risk of her own life. She was a woman of faith. See Heb. 11:31; James 2:25.

f2:6 Flax is a plant from whose stem a fiber was made that was woven into linen cloth. The valiant and virtuous woman (representing the radiant bride of Christ) also worked with flax. See footnote on Prov. 31:13.

g2:9 Or “everyone’s heart melts with fear.”

h2:10 Or “the Sea of Reeds.”

i2:10 This is the Hebrew word cherem, meaning “totally devoted, consumed, dedicated and given over to Yahweh.” This term plays a significant role in the stories that follow concerning Jericho, Ai, and Achan.

j2:10 Sihon means “to strike down.” Sihon was an Amorite king who ruled over the city-state of Heshbon. Heshbon means “intelligence”; this town represents the mind of man. In Num. 21:27–30, the ballad singers wrote songs about Heshbon and its king, which indicates how far the fame of Sihon has spread. The tribe of Gad eventually settled in the territory where Sihon once reigned. Jewish tradition states that Sihon and Og were both giants. The Jewish apocryphal book