JOS (Joshua)
JOS.1 • JOS.2 • JOS.3 • JOS.4 • JOS.5 • JOS.6 • JOS.7 • JOS.8 • JOS.9 • JOS.10 • JOS.11 • JOS.12 • JOS.13 • JOS.14 • JOS.15 • JOS.16 • JOS.17 • JOS.18 • JOS.19 • JOS.20 • JOS.21 • JOS.22 • JOS.23 • JOS.24
JOS.1
[JOS.1.1] And it came to pass after the death of Moses, servant of Yahveh, and Yahveh said to Joshua, son of Nun, who served Moses, to say: [§]
Va-yhi acharei mot Moshe eved Yahveh va-yomer Yahveh el-Yehoshua ben-Nun mesharat Moshe le-emor.
This verse begins with a temporal phrase indicating 'after the death of Moses, servant of Yahveh'. Then it states that Yahveh spoke to Joshua, son of Nun, who served Moses, to say something. The verse sets the stage for a divine communication following Moses’s passing.
[JOS.1.2] Moses, my servant, has died. And now, rise, cross this Jordan, you and all these people, to the land that I am giving to them, to the children of Israel. [§]
Mosheh, my servant, has died. And now, rise, cross this Jordan, you and all these people, to the land that I am giving to them, to the children of Israel.
This verse recounts the death of Moses and the instruction given to Joshua to lead the Israelites into the Promised Land. The names are translated literally. "Mosheh" is simply Moses. "Yisrael" is translated as "Israel". The possessive pronouns are translated literally. "Ani" is translated as "I".
[JOS.1.3] Every place that the sole of your foot will step upon, I have given to you, as I spoke to Moses. [§]
kal-makom asher tidrokh kaf-regelkhem bo lakhem netattiyu ka'asher dibarti el-mosheh.
This verse describes God promising a land to the Israelites. "Kal-makom" means "all place" or "every place". "Asher" means "that" or "where". "Tidrokh" means "you will step". "Kaf-regelkhem" means "the sole of your foot". "Bo" means "in it". "Lakhem" means "to you". "Netattiyu" means "I have given". "Ka'asher" means "as". "Dibarti" means "I spoke". "El-mosheh" means "to Moses".
[JOS.1.4] From the wilderness and this Lebanon, and as far as the great river, the river Euphrates, all the land of the Hittites and as far as the Great Sea toward the setting of the sun, it will be your boundary. [§]
meh-hah-mid-bar ve-hah-leh-vah-non hah-zeh ve-ad-hah-nah-har hag-gah-dol neh-har-peh-rat kol eh-rets hah-hee-teem ve-ad-hah-yahm hag-gah-dol meh-vo-ah hah-shah-mesh yih-yeh geh-bool-chem.
This verse describes the boundaries of the land promised to a people. It details borders encompassing the wilderness, Lebanon, the great river Euphrates, the land of the Hittites, the Great Sea (Mediterranean), and the direction of the setting sun. The verse uses the definite article 'the' frequently, indicating specific geographical locations. The final portion states 'it will be your boundary'.
[JOS.1.5] No one will stand firm before you all the days of your life, as I was with Moses. I will be with you. I will not leave you, and I will not forsake you. [§]
Lo yityatzev ish lefanekha kol yemei khayyekha ka'asher hayiti im-Mosheh ehyeh imakh lo arpeka ve lo e'ezvekha.
This verse contains assurances of God's constant presence and support. 'Lo yityatzev' means 'no one will stand firm', indicating no one can withstand or replace God's presence. 'Lefanekha' means 'before you'. 'Kol yemei khayyekha' translates to 'all the days of your life'. The phrase 'ka'asher hayiti im-Mosheh' means 'as I was with Moses'. 'Ehyeh imakh' is 'I will be with you'. 'Lo arpeka' means 'I will not leave you' and 've lo e'ezvekha' means 'and I will not forsake you'.
[JOS.1.6] Be strong and be courageous, for you will inherit this people the land that I swore to their ancestors to give to them. [§]
khazak ve'ematz ki ata tanchil et-ha'am ha'zeh et-ha'aretz asher-nishba'ti la'avotam lateet lahem.
This verse contains several key terms. 'Khazak' means 'be strong'. 'Ve'ematz' means 'and be courageous'. 'Ata' means 'you'. 'Tanchil' means 'you will inherit'. 'Ha'am ha'zeh' means 'this people'. 'Ha'aretz' means 'the land'. 'Nishba'ti' means 'I swore'. 'La'avotam' means 'to their ancestors'. 'Lateet lahem' means 'to give to them'.
[JOS.1.7] But be strong and courageous to guard and do all the law which my Lord commanded you, Moses my servant. Do not turn aside from it to the right or to the left, in order that you may prosper in all that you go. [§]
rak khazak ve'ematz me'od lishmor la'asot k'chol-hatorah asher tziv'kha Moshe avdi al-tasur mimenu yamin us'mol l'ma'an taskil b'chol asher telech.
This verse is a command to be strong and courageous in obeying the law given through Moses. 'Rak' means 'only' or 'but'. 'Chazak' means 'strong'. 'Ve'ematz' means 'and courageous'. 'Lishmor' means 'to guard' or 'to keep'. 'La'asot' means 'to do'. 'K'chol-hatorah' means 'all the law'. 'Asher' means 'which' or 'that'. 'Tziv'kha' means 'commanded you'. 'Moshe avdi' means 'Moses my servant'. 'Al-tasur' means 'do not turn aside'. 'Mimenu' means 'from it'. 'Yamin us'mol' means 'right and left' (indicating any direction). 'L'ma'an' means 'in order that'. 'Taskil' means 'you may prosper' or 'you may be successful'. 'B'chol' means 'in all'. 'Asher telech' means 'that you go'.
[JOS.1.8] This book of the law shall not depart from your mouth, and you shall meditate on it day and night, in order that you may observe to do according to all that is written in it. For then your way will succeed, and then you will be insightful. [§]
lo yamush sefer hat-torah ha-zeh mi-pee-cha vehagita bo yomam va-layla le-ma'an tishmor la'asot ke-kol-ha-katuv bo ki-az tatzliach et-derachecha ve-az taskil.
This verse instructs someone to keep the book of the law close and to meditate on it day and night, in order to observe to do according to all that is written in it. If they do this, their way will prosper, and they will be insightful.
[JOS.1.9] Did I not command you to be strong and courageous? Do not be afraid and do not be dismayed, for Yahveh the Gods, your God, will be with you in all that you do. [§]
Ha-lo tsi-vee-tee-cha kha-zak ve-em-atz, al-ta-ar-oz ve-al-te-chat, ki im-kha Yahveh Elohim-cha be-chol asher te-lech.
This verse is a command and a reassurance. It begins with a rhetorical question meaning 'Did I not command you?' It then instructs the listener to be strong and courageous, and not to fear or be dismayed. The reassurance is that Yahveh, the Gods, their God, will be with them wherever they go.
[JOS.1.10] And Joshua commanded the officers of the people, saying: [§]
vayetzav y’hoshua et-shotrei ha-am le’emor
This verse consists of several parts. ‘Vayetzav’ means ‘and he commanded’. ‘Y’hoshua’ is the name Joshua. ‘Et’ is a grammatical marker indicating the direct object. ‘Shotrei’ means ‘officers’. ‘Ha-am’ means ‘the people’. ‘Le’emor’ means ‘to say’ or ‘saying’.
[JOS.1.11] Pass through the midst of the camp and command the people, saying, “Prepare provisions for yourselves, for in three days you will cross this Jordan to go to inherit the land that Yahveh, the Gods of you, gives to you for possessing it.” [§]
iv-roo be-keh-rev ha-ma-cha-neh ve-tzav-oo et-ha-am le-emor ha-khee-noo la-chem tzei-dah kee be-od shlo-shet ya-meem atem ov-reem et-ha-yar-den ha-zeh la-vo la-reshet et-ha-aretz asher YHVH Elohim-chem noten la-chem li-ris-tah.
This verse instructs the Israelites to prepare provisions as they will be crossing the Jordan River in three days to inherit the land that Yahveh, their Gods, will give to them.
[JOS.1.12] And to Reuben, and to Gad, and to the half of the tribe of Manasseh, Joshua said, to say. [§]
ve-la-ru-ve-ni ve-la-ga-di ve-la-cha-tsi she-vet ha-me-nas-sheh amar y’ho-shu-a le-e-mor
This verse begins with 'and to Reuben, and to Gad, and to the half-tribe of Manasseh.' It then states that Joshua spoke, saying something, which is not included in this specific verse segment. Each name represents a tribe of Israel. 'Ruveni' refers to Reuben, 'Gadi' refers to Gad, and 'Chatsi Shevet ha-Mnasheh' means 'half of the tribe of Manasseh'. 'Amar' means 'said', and 'Y’hoshu’a’ is Joshua. 'Le-e-mor' means 'to say'.
[JOS.1.13] Remember the word that Moses, the servant of Yahveh, commanded you, saying, “Yahveh, your Gods, will grant you rest and will give you this land.” [§]
Zakor et-hadavar asher tzivah etkhem Moshe eved-Yahveh le’emor Yahveh Eloheikhem menichach lakhem venatan lakhem et-ha’aretz hazot.
This verse begins with a command to ‘remember’. The object of this remembering is ‘the word’ that Moses, the servant of Yahveh, commanded them. The ‘word’ is further defined as Yahveh, their Gods, granting them rest and then giving them this land. It’s important to note ‘Elohim’ is plural, meaning ‘the Gods’.
[JOS.1.14] Your women, your children, and your livestock will dwell in the land that Moses gave to you beyond the Jordan. And you will cross, armed, before your brothers, all the valiant warriors, and you will help them. [§]
nəšêḵem ṭap̄ḵem ūmiq̄nêḵem yēšbû bā’āreṣ ’ăšer nātān lāḵem mōšeh bə’ēber hayyardēn wə’attem ta’abərû ḥamūšîm lip̄nê ’ăḥêḵem kōl gibbōrê hayḥayil wa’ăzartem ’ōtām.
This verse describes the arrangement for the tribes of Reuben, Gad, and half of Manasseh. Their families and livestock will remain on the east side of the Jordan River, while the other tribes go to war. The men of Reuben, Gad, and half Manasseh will go armed with their brothers to assist in battle. 'Nəšêḵem' means 'your women', 'ṭap̄ḵem' means 'your children', 'ūmiq̄nêḵem' means 'and your livestock', 'yēšbû' means 'they will dwell', 'bā’āreṣ’ means ‘in the land’, '’ăšer nātān’ means ‘that gave’, 'lāḵem' means ‘to you’, 'mōšeh' means 'Moses', 'bə’ēber hayyardēn' means ‘on the other side of the Jordan’, 'wə’attem' means 'and you', 'ta’abərû' means ‘you will cross’, 'ḥamūšîm' means ‘armed’, 'lip̄nê’ means ‘before’, '’ăḥêḵem' means ‘your brothers’, 'kōl gibbōrê hayḥayil' means 'all the valiant warriors', and 'wa’ăzartem ’ōtām' means ‘and you will help them’.
[JOS.1.15] Until Yahveh grants rest to your brothers as He has granted it to you, and they too inherit the land that Yahveh, the Gods, gives to them, then you shall return to the land of your inheritance and possess it, the land that Moses, the servant of Yahveh, gave to you beyond the Jordan, to the east of the sun. [§]
ad asher yanikh Yahveh la'akhekhem kakhem veyarshu gam hema et ha'aretz asher Yahveh Eloheikhem noten lahem veshavtem le'eretz yerushatkhem virishtem otah asher natan lakhem Moshe eved Yahveh be'ever haYarden mizrach haShamesh.
This verse discusses a time when Yahveh will grant rest to the speaker's brothers, just as He has granted it to them, and they too will inherit the land that Yahveh, their Gods, gives to them. It then speaks of returning to their inherited land, which Moses, the servant of Yahveh, gave to them beyond the Jordan, to the east of the sun.
[JOS.1.16] And they answered to Joshua, saying, "Everything that you have commanded us, we will do, and to everywhere that you will send us, we will go." [§]
va-ya-anu et-ye-ho-shu-a le-e-mor kol a-sher tzi-vi-ta-nu na-aseh ve-el kol a-sher tish-la-che-nu ne-lech.
This verse describes a response to Joshua. 'Va-ya-anu' means 'and they answered'. 'Et-ye-ho-shu-a' means 'to Joshua'. 'Le-e-mor' means 'saying'. 'Kol a-sher tzi-vi-ta-nu' means 'all that you have commanded us'. 'Na-aseh' means 'we will do'. 'Ve-el kol a-sher tish-la-che-nu' means 'and to all where you will send us'. 'Ne-lech' means 'we will go'.
[JOS.1.17] As we heard to Moses, so we will listen to you. Only let Yahveh, the Gods, be with you, as Yahveh was with Moses. [§]
ke-kol asher shama'nu el Moshe, ken nishma lecha. Rak yihyeh Yahveh Eloheyka immakha, ka-asher haya im Moshe.
This verse expresses a willingness to listen to a new leader as they listened to Moses, but with a condition: that Yahveh, the Gods, will be with this new leader as Yahveh was with Moses. The verse begins by stating they will listen to the new leader just as they listened to Moses. Then it states that Yahveh, the Gods, must be with this new leader, similar to how Yahveh was with Moses.
[JOS.1.18] Every man who rebels against your command and does not hear your words, to all that you command him, he shall be put to death. Only, be strong and courageous. [§]
kal-ish asher yamreh et-pi-cha velo-yishma et-dvareicha lekol asher tetzavenoo yumat rak chazaq ve’ematz.
This verse outlines a decree concerning obedience. 'Kal-ish' means 'every man'. 'Asher yamreh' means 'who rebels'. 'Et-pi-cha' means 'against your mouth' (your command). 'Velo-yishma' means 'and does not hear'. 'Et-dvareicha' means 'your words'. 'Lekol asher tetzavenoo' means 'to all that you command him'. 'Yumat' means 'he shall be put to death'. 'Rak' means 'only'. 'Chazaq ve’ematz' means 'be strong and courageous'.
JOS.2
[JOS.2.1] And Joshua son of Noon sent two men as spies from Shittim, saying, "Go, see the land and Jericho." And they went and came to the house of a woman who was a prostitute, and her name was Rahab, and they stayed there. [§]
Va-yish-lach Yehoshua ben Noon min ha-Shi-tim shna-yim a-nash-im merag-lim che-resh le-e-mor le-chu re-u et ha-A-retz ve-et Yericho va-ye-le-chu va-ya-vo-u beit is-shah zonah u-sh-mah-ah Rachav va-yish-kebu sha-mah.
This verse describes Joshua sending two spies from Shittim to Jericho. They go to the house of a woman named Rahab, who is a prostitute, and stay there.
[JOS.2.2] And he said to the king of Jericho, saying, “Behold, men have come here tonight from the children of Israel to dig the land.” [§]
vayye’amar lemelech yericho le’emor hineh anashim bau henna halayla mibnei yisrael lachpor et-ha’aretz
This verse describes a report being made to the king of Jericho. It states that people have come during the night from the children of Israel to dig in the land. The words are structured as a narrative report, indicating someone is conveying information to the king.
[JOS.2.3] And the king of Jericho sent to Rahab saying, "Bring out the men who have come to you, who have come to your house, because they have come to search all the land." [§]
va-yish-lach me-lech ye-ree-cho el-ra-chav le-mor ho-tzee-ee ha-a-nash-eem ha-ba-eem e-lay-ich asher-bau le-bay-tech cha-lee lach-for et-kol-ha-a-retz bau.
This verse recounts the king of Jericho sending a message to Rahab. 'Va-yishlach' means 'and he sent'. 'Melech' means 'king'. 'Ye-ree-cho' is the name 'Jericho'. 'El-ra-chav' means 'to Rahab'. 'Le-mor' means 'to say'. 'Ho-tzee-ee' is a command meaning 'bring out'. 'Ha-a-nash-eem' means 'the men'. 'Ha-ba-eem' means 'who are coming'. 'E-lay-ich' means 'to you'. 'Asher-bau' means 'who have come'. 'Le-bay-tech' means 'to your house'. 'Chi' means 'because'. 'Lach-for' means 'to search'. 'Et-kol-ha-a-retz' means 'all the land'. 'Bau' means 'they have come'.
[JOS.2.4] And the woman took the two men and hid them. And she said, "Yes, the men came to me, and I did not know from where they are." [§]
va-tee-kah ha-ee-shah et-sheh-nay ha-ah-nash-eem va-tee-tzp-neh-noo va-toe-mer ken bah-oo ee-lai ha-ah-nash-eem ve-loh yah-dah-tee may-ah-yeen hay-mah
This verse describes a woman hiding two men and then claiming ignorance about their origin when questioned. 'Vatikah' means 'and she took', 'ha-isha' means 'the woman', 'et-shenei ha-anashim' means 'the two men', 'vatitzpenoo' means 'and she hid them', 'vatomer' means 'and she said', 'ken' means 'yes' or 'so', 'bau ilai ha-anashim' means 'the men came to me', 've-loh yadati' means 'and I did not know', 'me-ayin hemma' means 'from where they are'.
[JOS.2.5] And the gate was closed in the darkness, and the people went out. I did not know where the people went. Pursue quickly after them, that you may overtake them. [§]
Va-yhi ha-sha'ar li-sgor ba-hoshek ve-ha-anashim yatza'u lo yada'ti anah halchu ha-anashim ridfu maher achareihem ki tasigum.
This verse describes a situation where someone is unaware of where people have gone in the darkness. 'Va-yhi' indicates a past event happening. 'Ha-sha'ar' means 'the gate'. 'Li-sgor' means 'to close'. 'Ba-hoshek' means 'in the darkness'. 'Ha-anashim' means 'the people'. 'Yatza'u' means 'they went out'. 'Lo yada'ti' means 'I did not know'. 'Anah halchu' means 'where they went'. 'Ridfu' means 'pursue'. 'Maher' means 'quickly'. 'Achareihem' means 'after them'. 'Ki tasigum' means 'that you may overtake them'.
[JOS.2.6] And she raised God, the baby, and she hid him in the woven baskets among the reeds which were prepared for her upon the river. [§]
ve-hee ha-el-a-tam ha-ga-ga ve-ti-tmen-em be-pis-tei ha-etz ha-a-ru-kot lah al-ha-ga-g
This verse describes a woman who raised her son, and then hid him in woven baskets among the reeds by the river. The words are quite literal, detailing the action of raising and then concealing the child. ‘El’ means ‘God’ or ‘powerful one’, but in this context, it is used as a proper name, denoting the child.
[JOS.2.7] And the men pursued after them along the way of the Jordan, upon the fords, and they closed the gate after that the pursuers had gone after them. [§]
veha'anashim radfu achareihem derech haYarden al haMa'avrot vehaSha'ar sagaru acharei ka'asher yatz'u haRodefim achareihem.
This verse describes people pursuing others across the Jordan River, and then closing the gate after the pursuers had gone.
[JOS.2.8] And they had not yet lain down when she went up upon them, upon the roof. [§]
vehemma terem yishkavun vehi alata alehem al-hagag
This verse describes a situation where 'she' went up upon 'them' while 'they' had not yet lain down. The words are fairly straightforward in their meaning. 'Vehemma' is 'and they'. 'Terem' means 'before'. 'Yishkavun' is 'they lie down'. 'Vehi' is 'and she'. 'Alata' means 'she went up'. 'Alehem' means 'upon them'. 'Al-hagag' means 'upon the roof'.
[JOS.2.9] And she said to the men, “I know that Yahveh has given you the land, and that your terror has fallen upon us, and that all the inhabitants of the land are melting away before you.” [§]
va-to-mer el-ha-a-nash-im ya-da-ti ki-na-tan Yahveh la-chem et-ha-a-retz ve-ki-naf-la-ha ei-mat-chem a-lei-nu ve-ki-na-mo-gu kol-yosh-vei ha-a-retz mip-nei-chem.
This verse is spoken by Rahab to the Israelite spies. It details her acknowledgement that Yahveh has given the land to the Israelites and that fear of them has fallen upon the inhabitants of Canaan. She observes that all the inhabitants of the land are losing courage in the face of the Israelites.
[JOS.2.10] For we have heard that Yahveh dried up the waters of the Red Sea before you when you came out of Egypt, and that you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you utterly destroyed. [§]
Ki shamahnu et asher hobish Yahveh et mei yam-suf mipneihem betzeatchem mimitzrayim vaasher asitem lishnei malkhei haEmori asher be'ever haYarden l'Sichon ul'Og asher hechramtem otam.
This verse recounts what the Israelites heard regarding God’s actions. Specifically, they heard about how Yahveh dried up the waters of the Red Sea before them during their departure from Egypt, and about their defeat of the two Amorite kings, Sihon and Og, across the Jordan River, and their complete destruction.
[JOS.2.11] And we heard, and our hearts melted, and no spirit rose in any man before you, for Yahveh, your Gods, is the Gods in the heavens from above and upon the earth from below. [§]
vanishma vayimas levaveinu vlo-kama ruch b'ish mipneichem ki yevave eloheichem hu elohim bashamayim mima'al ve'al-ha'aretz mitachat.
This verse describes the people’s reaction to hearing God’s voice. ‘Vanishma’ means ‘and we heard’. ‘Vayimas’ means ‘and melted’. ‘Levaveinu’ means ‘our hearts’. ‘Vlo-kama’ means ‘and did not rise’. ‘Ruch’ means ‘spirit’ or ‘breath’. ‘B’ish’ means ‘in a man’. ‘Mipneichem’ means ‘before you’. ‘Ki’ means ‘for’. ‘Yevave’ is the name ‘Yahveh’. ‘Eloheichem’ means ‘your Gods’. ‘Hu’ means ‘He’. ‘Elohim’ means ‘the Gods’. ‘Bashamayim’ means ‘in the heavens’. ‘Mima’al’ means ‘from above’. ‘Ve’al-ha’aretz’ means ‘and upon the earth’. ‘Mitachat’ means ‘from below’.
[JOS.2.12] And now, swear to me by Yahveh, because you have shown kindness to me. And you also shall show kindness to the house of my father, and you shall give to me a sign of truth. [§]
ve’atah hish’av’u-na li va’Yahveh ki-asita im’achem chesed va’asitem gam-atem im-beit avi chesed u’netatem li ot emet.
This verse is a plea for a solemn oath. 'Ve’atah' means 'and now'. 'Hish’av’u-na' means 'swear now'. 'Li' means 'to me'. 'Va’Yahveh' means 'and Yahveh'. 'Ki' means 'because'. 'Asita' means 'you did'. 'Im’achem' means 'with you'. 'Chesed' means 'kindness'. 'Gam-atem' means 'also you'. 'Beit avi' means 'house of my father'. 'Netatem' means 'you give'. 'Ot' means 'sign'. 'Emet' means 'truth'. The verse requests a promise of continued kindness towards the speaker's family, validated by a sign of truth.
[JOS.2.13] And you will revive my father and my mother and my brothers and my sisters and all that belongs to them, and you will deliver our souls from death. [§]
vehahyeetem et-avi veet-imi veet-achai veet-achoti veet kol-asher lahem vehitzaltem et-nafshoteinu mimavet.
This verse contains several instances of the particle 'et', which is a direct object marker and does not have a direct translation into English but indicates what the verb acts upon. 'Avi' means 'my father', 'imi' means 'my mother', 'achai' means 'my brothers', 'achoti' means 'my sisters', 'kol-asher lahem' means 'all that belongs to them', 'nafshoteinu' means 'our souls', and 'mimavet' means 'from death'. The verb forms indicate commands or requests.
[JOS.2.14] The men said to her, "Our lives are forfeit in place of yours if you do not reveal our words. And it will be, when Yahveh gives us the land, that we will deal with you with kindness and truth." [§]
vayomru lahh ha'anashim nafshenu takhteykhem lamut im lo tagidu et dvarenu zeh vehayah betet Yahveh lanu et ha'aretz ve'asinu immakh khesed ve'emet.
This verse is spoken by men to a woman, offering their lives in exchange for her silence regarding their affairs. They promise to show her kindness and truth if Yahveh gives them the land. The phrasing is formal and employs covenant language.
[JOS.2.15] And she lowered them with a rope through the window, for her house was in the wall, and on the wall she dwells. [§]
Va-to-ree-dem ba-chevel be-ad ha-chal-lon ki be-te-hah be-kir ha-cho-mah u-va-cho-mah hee yo-she-vet.
This verse describes a lowering down using a rope through a window. The context suggests the house is built into the city wall, and she resides on the wall. Each word is translated literally, focusing on its direct meaning without traditional religious interpretations. ‘Va’ is a conjunction meaning ‘and’. ‘To-ree-dem’ is a verb meaning ‘she lowered’. ‘Ba-chevel’ means ‘with a rope’. ‘Be-ad’ means ‘through’ or ‘by means of’. ‘Ha-chal-lon’ means ‘the window’. ‘Ki’ means ‘for’ or ‘because’. ‘Be-te-hah’ means ‘her house’. ‘Be-kir’ means ‘into the wall’. ‘Ha-cho-mah’ means ‘the wall’. ‘U’ means ‘and’. ‘Hee’ means ‘she’. ‘Yo-she-vet’ means ‘sits’ or ‘dwells’.
[JOS.2.16] And she said to them, "Go to the mountain, lest the pursuers encounter you. And you hide there for three days until the return of the pursuers, and after, you go on your way." [§]
va-to-mer la-hem ha-ha-rah leh-chu pen-yif-ge-u ba-chem ha-rod-fim ve-nach-ve-tem sha-mah shlo-shet ya-mim ad shuv ha-rod-fim ve-a-char teh-le-chu le-dar-che-chem.
This verse details advice given to people being pursued. It instructs them to go to the mountain to hide for three days until their pursuers have left, then to continue on their journey. 'Va-to-mer' means 'and she said'. 'La-hem' means 'to them'. 'Ha-ha-rah' means 'the mountain'. 'Leh-chu' means 'go'. 'Pen-yif-ge-u' means 'lest they encounter'. 'Ba-chem' means 'with you'. 'Ha-rod-fim' means 'the pursuers'. 'Ve-nach-ve-tem' means 'and you hide'. 'Sha-mah' means 'there'. 'Shlo-shet ya-mim' means 'three days'. 'Ad shuv ha-rod-fim' means 'until the return of the pursuers'. 'Ve-a-char' means 'and after'. 'Teh-le-chu' means 'you go'. 'Le-dar-che-chem' means 'to your way/journey'.
[JOS.2.17] And the men said to her, "We are clean from this oath that you have made us swear." [§]
vayomru eleha ha’nashim nekim anachnu mish’vu’atech hazzeh asher hishba’tanu.
This verse contains several key elements. ‘Vayomru’ means ‘and they said’. ‘Eleha’ means ‘to her’. ‘Ha’nashim’ means ‘the men’. ‘Nekim’ means ‘clean’ or ‘innocent’. ‘Anachnu’ means ‘we’. ‘Mish’vu’atech’ means ‘from your oath’. ‘Hazzeh’ means ‘this’. ‘Asher’ means ‘that’ or ‘which’. ‘Hishba’tanu’ means ‘you have made us swear’.
[JOS.2.18] Behold, we are coming into the land. Tie the hope of this second cord to the window by which you let us down, and gather to your home your father, your mother, your brothers, and all of your father's household. [§]
hin-neh ah-nahkh-noo vah-eem bah-ah-rets et-teek-vaht khoot hah-shee-nee hah-zeh teek-shoh-ree bah-khah-lohn ah-sher hoor-deh-teh-noo boh veh-et ah-veekh veh-et em-mekh veh-et ah-khah-yeekh veh-et kol-bayt ah-veekh tah-ah-see-fee el-ah-yeekh hah-bah-yeh-tah
This verse describes a gathering of family members. 'Hinneh' indicates 'behold' or 'indeed'. The speaker is stating their arrival in the land. The 'tikvah' (hope) refers to a cord or rope, likely signifying a connection or promise. They are instructed to tie this cord to a window, a point of descent or connection. The verse then lists family members – father, mother, brothers – and all of the father's household, who are to be gathered to the speaker's home.
[JOS.2.19] And it will be, all who go out from the doors of your house outside, their blood will be upon their head, and we will be blameless. And all who will be with you in the house, their blood will be upon our heads, if a hand is upon him. [§]
ve-ha-ya kol asher ye-tse mi-dal-tei beit-cha ha-chu-tza da-mo be-ro-sho va-na-chu ne-ki-im ve-chol asher yi-hye it-tach ba-bayit da-mo be-ro-she-nu im-yad ti-hye-bo.
This verse describes a scenario where someone is killed and a claim of innocence is made. The speaker is stating that if anyone leaves their house and is killed, they are not responsible. However, if anyone is with them inside the house and is killed, they will accept responsibility. The phrase "blood is on his/our head" is a figure of speech meaning they will be held accountable for the death. The verse literally refers to blood being on the head of the one responsible.
[JOS.2.20] And if you will tell this, our word, then we will be clean from your oath which you have sworn us. [§]
veh-im-ta-gee-dee et-deh-var-ay-nu zeh veh-ha-yee-nu nek-ee-eem mish-beh-oo-ah-teh-cha a-sher hish-bah-tah-nu.
This verse involves conditional language. 'Veh-im' means 'and if.' 'Ta-gee-dee' means 'you will tell.' 'Et' is a particle indicating the direct object. 'Deh-var-ay-nu' means 'our word(s).' 'Zeh' means 'this.' 'Veh-ha-yee-nu' means 'and we will be.' 'Nek-ee-eem' means 'clean' or 'innocent.' 'Mish-beh-oo-ah-teh-cha' means 'from your oath.' 'A-sher' means 'which' or 'that.' 'Hish-bah-tah-nu' means 'you have sworn us.' The verse expresses a desire to be absolved of responsibility for an oath taken.
[JOS.2.21] And she said, “According to your words, so it is.” And she sent them away, and they went. And she tied the second expectation in the window. [§]
Va-to-mer ke-di-vrei-chem ken-hu va-tish-la-chem va-yei-le-chu va-ti-k’shor et-tik-vat ha-sha-nee ba-chal-lon.
This verse describes a woman responding to some men and sending them away, then tying up a second rope or expectation out of the window. ‘Va’ is a conjunction meaning ‘and’. ‘To-mer’ means ‘she said’. ‘Ke-di-vrei-chem’ means ‘according to your words’. ‘Ken-hu’ means ‘so it is’. ‘Va-tish-la-chem’ means ‘and she sent them’. ‘Va-yei-le-chu’ means ‘and they went’. ‘Va-ti-k’shor’ means ‘and she tied’. ‘Et’ is a grammatical marker. ‘Tik-vat’ means ‘expectation’ or ‘hope’. ‘Ha-sha-nee’ means ‘the second’. ‘Ba-chal-lon’ means ‘in the window’.
[JOS.2.22] And they went and came to the mountain and dwelt there for three days until the pursuers returned. And the pursuers sought in every way, and they did not find them. [§]
vayelchu vayavo hahara vayshev sham shloshet yamim ad shavu harodefim vayevkeshu harodefim bechol haderech velo matzau
This verse describes a group going to a mountain and staying there for three days while being pursued. The pursuers searched everywhere but did not find them. Breaking down the components: 'vayelchu' means 'and they went', 'vayavo' means 'and they came', 'hara' means 'the mountain', 'vayshev' means 'and they sat/dwelt', 'shloshet yamim' means 'three days', 'ad shavu' means 'until the return', 'harodefim' means 'the pursuers', 'vayevkeshu' means 'and they sought', 'bechol haderech' means 'in every way/path', 'velo matzau' means 'and they did not find'.
[JOS.2.23] And the two men returned and descended from the mountain, and they passed through and came to Joshua son of Nun, and they told him all the findings that were with them. [§]
vayashuvu shnei ha’anashim vaya’erdu mehahhar vayav’ru vayavo el-yehoshu’a ben-nun vayesapru-lo et kol-hamotza’ot otam.
This verse describes two men returning from a scouting mission and reporting their findings to Joshua. 'Vayashuvu' means 'and they returned'. 'Shnei ha’anashim' means 'two of the men'. 'Vaya’erdu' means 'and they descended'. 'Mehahhar' means 'from the mountain'. 'Vayav’ru' means 'and they passed through'. 'Vayavo' means 'and they came'. 'El-yehoshu’a ben-nun' means 'to Joshua son of Nun'. 'Vayesapru-lo' means 'and they told him'. 'Et kol-hamotza’ot otam' means 'all the findings that were with them'.
[JOS.2.24] And they said to Joshua, "Because Yahveh has given all the land into our hands, and also all the inhabitants of the land have become disheartened before us." [§]
vayomru el-y’hoshua ki natan Yahveh b’yadeinu et-kol-ha’aretz v’gam namogu kol-yoshvei ha’aretz mipaneinu.
This verse is spoken to Joshua. It states that Yahveh has given all the land into their hands, and that all the inhabitants of the land have melted away before them.
JOS.3
[JOS.3.1] And Joshua rose early in the morning, and they departed from Shittim, and came to the Jordan. He and all the children of Israel camped there before they crossed. [§]
va-yashkem y’hoshu’a ba-boker va-yis’u me-hashshitim va-yavo ad-hayarden hu vechol-b’nei yisrael va-yilinu sham terem ya’avoru
This verse describes Joshua rising early in the morning and the Israelites journeying from Shittim to the Jordan River. They camped there before crossing.
[JOS.3.2] And it happened at the end of three days, and the officers passed through the midst of the camp. [§]
va-yhi mi-kitz-eh shlo-sheh ya-mim va-ya-av-ru ha-shot-rim be-kerev ha-ma-cha-neh
This verse describes an event that occurred at the end of three days. 'Va-yhi' indicates 'and it happened'. 'Mi-kitz-eh' means 'at the end of'. 'Shlo-sheh ya-mim' means 'three days'. 'Va-ya-av-ru' means 'and they passed'. 'Ha-shot-rim' means 'the officers'. 'Be-kerev' means 'in the midst of'. 'Ha-ma-cha-neh' means 'the camp'.
[JOS.3.3] And they commanded the people, saying, "As you see the Ark of the Covenant of Yahveh your Gods and the Levitical priests carrying it, you shall move from your place and follow after it." [§]
vaytzavvu et-ha-am le-emor kir'otchem et-aron brit-Yahveh Eloheihem ve-ha-kohanim ha-leviyim nos'im oto ve-atem tis'u mimkomchem vehalakhtem acharayv.
This verse describes the Israelites being instructed about how to proceed when the Ark of the Covenant, belonging to Yahveh their Gods, is moved, and the Levitical priests are carrying it. It details that they should move from their place and follow after it.
[JOS.3.4] But distant will be between you and it, like two thousand cubits in measure. Do not approach it, so that you may know the way by which you will go, for you have not passed by this way yesterday and the day before. [§]
akh rahoq yihyeh beinaykhem ubeynayvo ke'alpayim amah bamiddah al-tikrevu elayvo lema'an asher ted'u et-haderech asher telkhu-vah ki lo avartem baderech mitmol shilshom.
This verse discusses maintaining distance from something, presumably the Ark of the Covenant. It emphasizes the need for a specific separation to understand the proper path. The final clause indicates that they have not previously traveled this path before.
[JOS.3.5] And Joshua said to the people, "Sanctify yourselves, for tomorrow Yahveh will do wonders among you." [§]
Va-yo-mer Ye-ho-shu-a el-ha-am hit-ka-dash-u ki ma-char ya-a-seh Yahveh be-kir-bekhem ni-fle-ot.
This verse recounts Joshua speaking to the people, urging them to sanctify themselves because Yahveh will perform wonders among them tomorrow. 'Va-yo-mer' means 'and he said'. 'Ye-ho-shu-a' is the name Joshua. 'el-ha-am' means 'to the people'. 'hit-ka-dash-u' is a command meaning 'sanctify yourselves'. 'ki' means 'because'. 'ma-char' means 'tomorrow'. 'ya-a-seh' means 'will do'. 'Yahveh' is the divine name. 'be-kir-bekhem' means 'among you'. 'ni-fle-ot' means 'wonders'.
[JOS.3.6] And Joshua said to the priests, "Carry the Ark of the Covenant and go before the people." And they carried the Ark of the Covenant and went before the people. [§]
Va-yo-mer Yehoshua el-ha-kohenim le-emor se-u et-aron ha-brit ve-ivru lifnei ha-am va-yisu et-aron ha-brit va-yelechu lifnei ha-am.
This verse describes Joshua instructing the priests to carry the Ark of the Covenant and lead the people. 'Va-yo-mer' means 'and he said'. 'Yehoshua' is Joshua. 'el-ha-kohenim' means 'to the priests'. 'le-emor' means 'to say'. 'se-u' means 'lift up' or 'carry'. 'et-aron ha-brit' means 'the Ark of the Covenant'. 've-ivru' means 'and cross over' or 'and go before'. 'lifnei ha-am' means 'before the people'. 'va-yisu' means 'and they carried'. 'va-yelechu' means 'and they went'.
[JOS.3.7] And Yahveh said to Joshua, "This day I will begin to establish your greatness in the eyes of all Israel, that they will know that as I was with Moses, I will be with you." [§]
Va-yo-mer Yahveh el-Yehoshua, ha-yom ha-zeh a-cheil ga-del-cha be-ei-nei kol-Yisrael asher ye-de-oon ki ka-asher ha-yiti im-Mosheh eh-yeh im-mach.
This verse comes from Joshua 1:5. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Yehoshua' is Joshua. 'Ha-yom ha-zeh' means 'this day'. 'A-cheil' means 'I will begin'. 'Ga-del-cha' means 'your greatness'. 'Be-ei-nei' means 'in the eyes of'. 'Kol' means 'all'. 'Yisrael' is Israel. 'Asher' means 'that'. 'Ye-de-oon' means 'they will know'. 'Ki' means 'that' or 'because'. 'Ka-asher' means 'as'. 'Ha-yiti' means 'I was'. 'Im' means 'with'. 'Mosheh' is Moses. 'Eh-yeh' is 'I will be'. 'Im-mach' means 'with you'.
[JOS.3.8] And you shall command the priests, those carrying the Ark of the Covenant, to say this: As you come to the edge of the waters of the Jordan, you shall stand in the Jordan. [§]
ve-ata te-tsave et-ha-kohenim nosei aron-ha-brit le-emor ke-voachem ad-ktzeh mei ha-Yarden ba-Yarden ta-amodu.
This verse instructs 'you' (presumably Moses) to command the priests who carry the Ark of the Covenant. The command is regarding where they should stand when they approach the Jordan River. Specifically, they are to stand in the Jordan River at its edge.
[JOS.3.9] And Joshua said to the children of Israel, "Gather here and hear the words of Yahveh, your Gods." [§]
Va-yo-mer Yehoshua el-bnei Yisrael, goshoo henna veshim'u et-divrei Yahveh Eloheikhem.
This verse begins with 'Va-yo-mer,' meaning 'and he said.' 'Yehoshua' is Joshua. 'El-bnei Yisrael' means 'to the children of Israel.' 'Goshoo henna' is a command meaning 'gather here.' 'Veshim'u' means 'and hear.' 'Et-divrei' means 'the words of.' 'Yahveh' is the name of God, and 'Eloheikhem' means 'your Gods.'
[JOS.3.10] And Joshua said, "By this you will know that God is alive among you, and He will certainly dispossess from before you the Canaanite and the Hittite and the Hivite and the Perizzite and the Girgashite and the Amorite and the Jebusite." [§]
Va-yo-mer Yehoshua be-zo-at te-de-oon ki El chai be-kir-be-chem ve-ho-resh yorish mip-nei-chem et-ha-ke-na-ani ve-et-ha-chi-ti ve-et-ha-chi-vi ve-et-ha-pe-ri-zi ve-et-ha-gir-ga-shi ve-ha-em-o-ri ve-ha-ye-vu-si.
This verse is spoken by Joshua to the Israelites. It declares that God is alive among them and will dispossess the Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites from before them. Each of the nations mentioned are specific groups inhabiting the land of Canaan.
[JOS.3.11] Behold, the Ark of the covenant, my Lord of all the land, is crossing before you in the Jordan. [§]
hin-neh a-ron hab-brit a-do-nai kol-ha-a-retz o-ver lif-nei-chem bay-ar-den
This verse describes the Ark of the Covenant crossing the Jordan River. "Hinneh" is an interjection meaning "Behold!". "Aron habrit" means "the Ark of the covenant". "Adonai" means "my Lord". "Kol ha-aretz" means "all the land". "Oiver lifneihem" means "crossing before you". "Bayarden" means "in the Jordan".
[JOS.3.12] And now, take for yourselves twelve men from the tribes of Israel, one man, one man for each tribe. [§]
ve'atah kchu lakhem shnei asar ish mishivtei Yisrael ish-echad ish-echad lashavet.
This verse instructs to take twelve men, one from each tribe of Israel. 'Ve'atah' means 'and now'. 'Kchu lakhem' means 'take for yourselves'. 'Shnei asar' means 'twelve'. 'Ish' means 'man'. 'Mishivtei' means 'from the tribes of'. 'Yisrael' is the name Israel. 'Lashavet' means 'for the tribe'. The repetition of 'ish-echad' emphasizes one man per tribe.
[JOS.3.13] And it will be, like standing, the soles of the feet of the priests carrying the Ark of Yahveh, my Lord of all the land, in the waters of the Jordan. The waters of the Jordan will be cut off, the waters descending from above, and they will stand, a heap, one. [§]
veha'yah k'noch kapot raglei hakohenim nosei aron Yahveh adon kol ha'aretz b'mei haYarden mei haYarden yikartun hamayim hayordim milma'lah v'ya'amdu ned echad.
This verse describes the miraculous stopping of the Jordan River as the priests carrying the Ark of Yahveh cross it. 'veha'yah' means 'and it will be.' 'k'noch' means 'like standing.' 'kapot raglei' means 'the soles of the feet.' 'hakohenim' means 'the priests.' 'nosei' means 'carrying.' 'aron' means 'the Ark.' 'Yahveh' is the name of God. 'adon' means 'my Lord.' 'kol ha'aretz' means 'all the land.' 'b'mei haYarden' means 'in the waters of the Jordan.' 'mei haYarden' means 'the waters of the Jordan.' 'yikartun' means 'will be cut off.' 'hamayim hayordim milma'lah' means 'the waters descending from above.' 'v'ya'amdu' means 'and will stand.' 'ned echad' means 'a heap, one.' The verse describes a complete cessation of the river's flow, causing the water above to pile up.
[JOS.3.14] And it happened, as the people moved from their tents to cross the Jordan, and the priests carrying the Ark of the Covenant were before the people. [§]
Va-yhi bi-nso-a ha-am mi-o-holei-hem la-avor et-ha-yar-den ve-ha-ko-han-im no-sei ha-aron ha-brit lif-nei ha-am.
This verse describes the people moving from their tents to cross the Jordan River, with the priests carrying the Ark of the Covenant leading the way. 'Va-yhi' means 'and it happened'. 'Bi-nso-a' means 'in moving'. 'Ha-am' means 'the people'. 'Mi-o-holei-hem' means 'from their tents'. 'La-avor' means 'to cross'. 'Et-ha-yar-den' means 'the Jordan'. 'Ve-ha-ko-han-im' means 'and the priests'. 'No-sei' means 'carrying'. 'Ha-aron ha-brit' means 'the Ark of the Covenant'. 'Lif-nei' means 'before'.
[JOS.3.15] And when those carrying the Ark came to the Jordan, and the feet of the priests carrying the Ark dipped into the edge of the waters, the Jordan overflowed all its banks throughout all the days of harvest. [§]
u-kh-vo-o no-se-ei ha-aron ad-ha-yar-den ve-rag-lei ha-ko-han-im no-se-ei ha-aron nit-be-lu bi-ke-tse ha-ma-yim ve-ha-yar-den ma-leh al-kol-ge-do-tav kol ye-mei ka-tzir.
This verse describes the priests carrying the Ark of the Covenant and crossing the Jordan River during harvest time. The river overflows its banks as their feet touch the water's edge.
[JOS.3.16] And the waters descending from above stood as one heap, very far away at Adam the city, which is beside Zartan. And the descending to the Sea of the Arabah, the Salt Sea, were cut off. And the people passed over against Jericho. [§]
va-ya'amdu ha-mayim ha-yordim mi-le-ma'ala kamu ned-echad ha-re-chek me-od be-adam ha-ir asher mi-tzad tzar-tan ve-ha-yordim al yam ha-arava yam-ha-melach tamu nich-ratu ve-ha-am avru neged yericho
This verse describes a parting of waters, similar to the parting of the Red Sea. 'Va-ya'amdu' means 'and they stood' or 'and they stopped'. 'Ha-mayim' means 'the waters'. 'Ha-yordim mi-le-ma'ala' means 'the descending from above'. 'Kamu ned-echad' means 'they stood as one heap'. 'Ha-re-chek me-od' means 'very far away'. 'Be-adam ha-ir' means 'at Adam the city'. 'Asher mi-tzad tzar-tan' means 'which is beside Zartan'. 'Ve-ha-yordim al yam ha-arava yam-ha-melach' means 'and the descending to the Sea of the Arabah, the Salt Sea'. 'Tamu nich-ratu' means 'were cut off'. 'Ve-ha-am avru neged yericho' means 'and the people passed over against Jericho'.
[JOS.3.17] And the priests who carried the Ark of the Covenant of Yahveh stood in the midst of the Jordan River. And all of Israel crossed over in the midst of the Jordan River, until all the nation had finished crossing over the Jordan. [§]
va-ya-am-du ha-ko-ha-nim no-se-i ha-a-ron b'rit-yah-veh be-cha-ra-vah be-toch ha-yar-den ha-chein ve-chol-yis-ra-el o-v'rim be-cha-ra-vah ad a-sher ta-mu ka-chol ha-goi la-avor et ha-yar-den.
This verse describes the priests carrying the Ark of the Covenant across the Jordan River, with all of Israel crossing after them. The priests stand in the midst of the river while the entire nation crosses until everyone has passed over.
JOS.4
[JOS.4.1] And it happened, as all the nations had finished crossing the Jordan, that Yahveh said to Joshua, saying: [§]
va-yhi ka-asher tamu kol-ha-goy la-avor et-ha-Yarden, vayomer Yahveh el-Yehoshua le-emor.
This verse describes the completion of the nations' passing over the Jordan River, and Yahveh speaking to Joshua.
[JOS.4.2] Take for yourselves from the people twelve men, one man one man from each tribe. [§]
kəhū lāḵem min-hāʿām shənêm ʿāšār ʾănāšīm, ʾīš-ʾeḥād ʾīš-ʾeḥād miš-šəḇeṭ.
This verse instructs to take from the people, twelve men, one man from each tribe. ‘Kəhū’ means ‘take’. ‘Lāḵem’ means ‘for yourselves’ or ‘to you’. ‘Min-hāʿām’ means ‘from the people’. ‘Shənêm ʿāšār’ means ‘twelve’. ‘ʾănāšīm’ means ‘men’. ‘ʾīš-ʾeḥād ʾīš-ʾeḥād’ is a repetition for emphasis, meaning ‘one man, one man’ or ‘each man’. ‘miš-šəḇeṭ’ means ‘from the tribe.’
[JOS.4.3] And command them saying: Take for yourselves from this place, from within the Jordan, from where the feet of the priests stand, twelve stones prepared. And you shall carry them with you and place them in the lodging where we will stay tonight. [§]
v’tsavu otam le’emor: s’u lakhem mizzeh mitoch hayarden mimatzav raglei hakohenim hakhin sh’teim-esreh avanim v’ha’avartem otam imachem v’hinachtem otam bamalon asher talinu vo halailah.
This verse contains instructions given to those tasked with crossing the Jordan River. They are told to take stones from the riverbed, specifically from where the priests' feet stand, and to carry them to the place where they will lodge for the night. ‘Otam’ means ‘them’, referring to the stones. ‘Mizzeh’ means ‘from this place’, and ‘imachem’ means ‘with you.’ ‘Asher talinu vo’ means ‘where we lodge in it.’
[JOS.4.4] And Joshua called to the twelve men that he had prepared from the sons of Israel, one man, one man from each tribe. [§]
Va-yik-ra Yehoshua el-shneem ha-asar ish asher hekhin mi-benei Yisrael ish-echad ish-echad mi-shevet.
This verse describes Joshua calling to the twelve men he had prepared from the sons of Israel, one man from each tribe. ‘Va-yik-ra’ means ‘and he called.’ ‘Yehoshua’ is Joshua’s name. ‘El’ means ‘to’ or ‘unto’. ‘Shneem ha-asar’ means ‘twelve.’ ‘Ish’ means ‘man’. ‘Asher’ means ‘who’ or ‘that’. ‘Hekhin’ means ‘prepared’. ‘Benei Yisrael’ means ‘sons of Israel’. ‘Mi-shevet’ means ‘from tribe.’
[JOS.4.5] And Joshua said to them, "Cross before the ark of Yahveh, the Gods of you, into the midst of the Jordan, and let each person take one stone upon their shoulder, for a count of the tribes of the sons of Israel." [§]
vayomer lahem y’hoshua ivru lifnei aron yaveh eloheihem el toch hayarden v’harimu lachem ish even achat al shichmo l’mispar shivtei bnei yisrael
This verse comes from Joshua 4:5. It details instructions given by Joshua to the Israelites. He tells them to cross before the ark of Yahveh, the Gods of them, into the Jordan river and each person should take one stone upon their shoulder, for a number of the tribes of the sons of Israel.
[JOS.4.6] So that this may be a sign among you, when your children ask tomorrow saying, “What do these stones mean to you?” [§]
lema’an tih’yeh zot ot bekirbekem ki-yish’alun beneikhem mahar le’emor mah ha’avanim ha’eleh lakhem.
This verse discusses a sign or memorial stones. 'lema’an' means 'in order that' or 'so that'. 'tih’yeh' is 'will be'. 'zot' is 'this'. 'ot' is 'sign'. 'bekirbekem' means 'among you'. 'ki-yish’alun' means 'when your children ask'. 'beneikhem' is 'your children'. 'mahar' is 'tomorrow'. 'le’emor' means 'saying' or 'to say'. 'mah' means 'what'. 'ha’avanim' is 'the stones'. 'ha’eleh' is 'these'. 'lakhem' means 'to you'. The verse is essentially a parental instruction to explain the significance of these stones to future generations.
[JOS.4.7] And you shall say to them, concerning the waters that were cut off from the waters of the Jordan, because of the Ark of the covenant of Yahveh, when it passed over the Jordan, the waters of the Jordan were cut off; and these stones shall be a memorial to the sons of Israel forever. [§]
Va'amartem lahem asher nichretu meimei haYarden mipnei aron brit-Yahveh be'avro bayarden nichretu mei haYarden vehayu ha'avanim ha'elleh lezikkaron livnei Yisrael ad-olam.
This verse describes the stones taken from the Jordan River after the priests carried the Ark of the Covenant across it. The verse instructs that these stones are to serve as a memorial for the Israelites forever.
[JOS.4.8] So the sons of Israel did as Joshua commanded, and they took twelve stones from the middle of the Jordan, as Yahveh spoke to Joshua, according to the number of the tribes of the sons of Israel. And they carried them with them to the lodging place, and they placed them there. [§]
vayasu ken benei yisrael kaasher tsivah yehoshua vayisu shitei esrei avanim mitoch hayarden kaasher diber yahveh el yehoshua lemispar shivtei benei yisrael vayaviru'um imam el hamalon vayanichum sham.
This verse describes the Israelites taking twelve stones from the Jordan River, as commanded by Joshua, following God’s instructions. These stones represent the twelve tribes of Israel. They carried the stones to their lodging place and set them down there.
[JOS.4.9] And Joshua set up twelve stones in the middle of the Jordan. They were placed under the position of the feet of the priests, those carrying the ark of the covenant, and they remained there until this day. [§]
uśtēyim ‘eśrēh ‘ăvānîm hēqîm yəhōšua‘ bəṯōḵ hayarden; taḥaț maṣṣāv raglē hakōhānîm nōśē’ ărōn habərîṯ vayihyū šām ‘ad hayyōm hazzeh.
This verse describes Joshua setting up twelve stones in the Jordan River. These stones were placed under the feet of the priests who were carrying the ark of the covenant. The stones remained there until the present day.
[JOS.4.10] And the priests carrying the Ark were standing within the Jordan until completion of all the matter that Yahveh commanded Yehoshua to speak to the people, according to all that Moshe had commanded Yehoshua, and the people hastened and they crossed over. [§]
veha-kohenim nosei ha-aron omdim betoch ha-yarden ad tom kol-ha-davar asher tzivah Yahveh et-Yehoshua le-daber el-ha-am kechol asher tzivah Moshe et-Yehoshua va-yimaharu ha-am va-ya'avru.
This verse describes the priests carrying the Ark of the Covenant standing in the Jordan River while all the people crossed over. It emphasizes that Yahveh commanded Yehoshua to speak to the people according to what Moshe had previously commanded Yehoshua. The people acted quickly and crossed the river.
[JOS.4.11] And it happened, when all the people had finished passing, that the Ark of Yahveh and the priests passed before the people. [§]
vayhi kasher tam kol haam la'avor vayavor aron Yahveh vehakohanim lifnei haam
This verse describes the passing of the Ark of Yahveh and the priests before the people. "Vayhi" indicates a happening or event. "Kasher tam kol haam" means 'when all the people had finished passing'. "La'avor" means 'to pass'. "Vayavor" means 'it passed'. "Aron Yahveh" is 'the Ark of Yahveh'. "Vehakohanim" is 'and the priests'. "Lifnei haam" means 'before the people'.
[JOS.4.12] And the sons of Reuben and the sons of Gad and half the tribe of Manasseh crossed over, armed, before the sons of Israel, as Moses had spoken to them. [§]
Va'yavru bnei-Reuven uvei-Gad vechatsi shevet hammanashe chamushim lifnei bnei Yisrael ka'asher diber aleihem Moshe.
This verse describes the sons of Reuben, Gad, and half the tribe of Manasseh crossing the Jordan River before the rest of the Israelites. It states they were armed and did so as Moses had commanded them.
[JOS.4.13] As forty thousand prepared soldiers crossed before Yahveh to wage war toward the plains of Jericho. [§]
ke-arba'im elef chalutzei hatzava' avru lifnei Yahveh lamichama el arbot Yericho.
This verse describes forty thousand prepared soldiers crossing before Yahveh to wage war against the plains of Jericho. 'Ke' means 'as' or 'like'. 'Arba'im elef' is 'forty thousand'. 'Chalutzei hatzava'' means 'those drawn out of the army,' or 'prepared soldiers'. 'Avru' means 'they crossed'. 'Lifnei' means 'before'. 'Yahveh' is the proper name of God. 'Lamichama' means 'to war' or 'for war'. 'El' means 'to' or 'toward'. 'Arbot Yericho' means 'the plains of Jericho'.
[JOS.4.14] On that day, Yahveh increased Joshua’s stature in the eyes of all Israel, and they saw him as they had seen Moses all the days of his life. [§]
bay-yohm ha-hoo' gah-dal YAH-veh et-yeh-ho-shoo-ah beh-ay-nay-nee kol-yis-rah-el vay-ree-oo o-toh kah-ah-sheh yar-oo et-moh-sheh kol-yeh-may hay-yahv.
This verse describes a day when Yahveh increased Joshua’s stature in the eyes of all Israel, and they saw him as they had seen Moses all the days of his life. The words 'גדל' (gadol) means to grow or increase. 'יהוה' (Yahveh) is the proper name of God. 'יהושע' (Yehoshua) is Joshua, meaning “Yahveh is salvation.” 'ישׂרָאֵל' (Yisrael) is Israel. ‘מֹשֶׁה’ (Mosheh) is Moses. 'יָרְא֥וּ' (yar'oo) means ‘to see.’
[JOS.4.15] And Yahveh said to Joshua, saying: [§]
Va-yo-mer Yahveh el-Yehoshua le-mor.
This verse begins with the conjunction 'and', followed by the verb 'to say' in the past tense. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Yehoshua' is the name Joshua. 'Le-mor' means 'to say' or 'saying'. Thus, the verse is a statement that God said to Joshua, introducing a statement.
[JOS.4.16] Command the priests, those carrying the ark of the testimony, and Yahveh will cause them to ascend from the Jordan. [§]
tsaw-veh et-hah-koh-hay-neem no-say-ee a-rone ha-ay-doot ve-yah-veh-yahl-oo meen-hah-yar-den
This verse gives a command concerning the priests who carry the Ark of the Testimony. 'Tsawveh' means 'command'. 'Et' is a particle often indicating the direct object. 'Hakohanim' means 'the priests'. 'No'say-ee' means 'carrying'. 'Aron' means 'ark'. 'Ha'edut' means 'the testimony'. 'Ve' means 'and'. 'Yahveh-ya'lu' means 'Yahveh will cause them to ascend'. 'Meen' means 'from'. 'Hayarden' means 'the Jordan'.
[JOS.4.17] And Joshua commanded the priests, saying, "Go up from the Jordan." [§]
vayetzav yevooshua et-hakohanim leemor alu min-hayarden.
This verse describes Joshua commanding the priests. 'Vayetzav' means 'and he commanded'. 'Yevooshua' is Joshua. 'Et-hakohanim' means 'the priests'. 'Leemor' means 'to say' or 'saying'. 'Alu' is a command meaning 'ascend' or 'go up'. 'Min-hayarden' means 'from the Jordan'.
[JOS.4.18] And it happened, as the priests carrying the Ark of the Covenant of Yahveh stepped into the midst of the Jordan, that the waters were cut off, and the pile of water stood firm. And the waters of the Jordan returned to their place, and they went on as before, over all its banks. [§]
va-yhi ba-alot ha-kohanim nos-ei aron brit-yahveh mitokh ha-yarden nit-ku kapot raglei ha-kohanim el ha-harabah va-yashuvu mei-ha-yarden limkomam va-yelkhu kitmol-shilshom al-kol-gdotav.
This verse describes the feet of the priests, who were carrying the Ark of the Covenant, touching the water of the Jordan River. When their feet touched the water, the water ceased flowing and piled up. When the priests withdrew their feet, the water returned to its normal course. This demonstrates Yahveh's power over nature and his presence with his people.
[JOS.4.19] And the people went up from the Jordan on the tenth of the first month, and they camped at Gilgal at the edge of the east of Jericho. [§]
veha'am 'alu min-hayarden be'asor lachodesh harishon vayachanu bagilgal biktzeh mizrach yericho.
This verse describes the people crossing the Jordan River and camping at Gilgal. 'veha'am' means 'and the people'. 'alu' means 'they ascended' or 'they went up'. 'min-hayarden' means 'from the Jordan'. 'be'asor lachodesh harishon' means 'on the tenth of the first month'. 'vayachanu' means 'and they camped'. 'bagilgal' means 'at Gilgal'. 'biktzeh mizrach yericho' means 'at the edge of the east of Jericho'.
[JOS.4.20] And Joshua set up these twelve stones which they took from the Jordan at Gilgal. [§]
ve'et sh'teim esreh ha'avanin ha'eleh asher lakhu min-hayarden heqim y'hoshua bagilgal.
This verse describes Joshua setting up twelve stones that were taken from the Jordan River at Gilgal. 'Ve'et' means 'and'. 'Sh'teim esreh' means 'twelve'. 'Ha'avanin' means 'the stones'. 'Ha'eleh' means 'these'. 'Asher' means 'which'. 'Lakhu' means 'they took'. 'Min-hayarden' means 'from the Jordan'. 'Heqim' means 'he set up'. 'Y'hoshua' is 'Joshua'. 'Bagilgal' means 'at Gilgal'.
[JOS.4.21] And he said to the sons of Israel, "to say this: What these stones are, your sons will ask their fathers tomorrow." [§]
Va-yo-mer el-bnei Yisrael le-mor: Asher yish'alun bneichem machar et-avotam le-mor: Mah ha-avanim ha-eleh.
This verse describes a future question from the children of Israel to their fathers about a pile of stones. 'Va-yo-mer' means 'and he said'. 'El' means 'to'. 'Bnei Yisrael' means 'sons of Israel'. 'Le-mor' means 'to say'. 'Asher' introduces a clause describing what will be asked. 'Yish'alun' means 'they will ask'. 'Bneichem' means 'your sons'. 'Machar' means 'tomorrow'. 'Et' is a direct object marker. 'Avotam' means 'their fathers'. 'Mah' means 'what'. 'Ha-avanim' means 'the stones'. 'Ha-eleh' means 'these'.
[JOS.4.22] And you shall tell your children, saying, “Israel passed over on the dry land, the Jordan, this one.” [§]
vehodatem et beneichem leemor bayabasha avar Yisrael et hayarden hazeh.
This verse instructs people to tell their children about the event of Israel crossing the Jordan River. 'Vehodatem' means 'and you shall tell'. 'Et beneichem' means 'your children'. 'Leemor' means 'to say'. 'Bayabasha' means 'on the dry land'. 'Avar' means 'passed over'. 'Yisrael' is the name Israel. 'Et hayarden' means 'the Jordan'. 'Hazeh' means 'this'.
[JOS.4.23] Which Yahveh, your Gods, dried up the waters of the Jordan before you, until you passed over, as Yahveh, your Gods, did to the Red Sea, which He dried up before us, until we passed over. [§]
asher-hovish yevaveh eloheikhem et-mei ha-yarden mipneihem ad-avrekhem ka-asher asa yevaveh eloheikhem le-yam-suf asher-hovish mipanenu ad-avrenu.
This verse describes God’s past acts of power, specifically parting the waters of the Jordan River and the Red Sea. ‘asher’ means ‘which’ or ‘that’. ‘hovish’ means ‘to be ashamed’ or ‘to be dried up’ (in this context, dried up). ‘yevaveh’ is the name of God. ‘eloheikhem’ means ‘your Gods’. ‘mei’ means ‘waters of’. ‘ha-yarden’ is ‘the Jordan’. ‘mipneihem’ means ‘before you’. ‘ad-avrekhem’ means ‘until you pass over’. ‘ka-asher’ means ‘as’. ‘asa’ means ‘did’ or ‘made’. ‘le-yam-suf’ is ‘to the Red Sea’. ‘mipanenu’ means ‘before us’. ‘ad-avrenu’ means ‘until we pass over’.
[JOS.4.24] In order that all peoples of the earth may know the hand of Yahveh, for it is strong, in order that they may fear Yahveh, their Gods, all their days. [§]
lə-ma-‘an da-‘at kōl-‘am-mē ha-’ā-rets ‘et-yad YHWH kī ḥăzāqāh hī lə-ma‘an yə-rā-tem ‘et-YHWH ‘ĕlō-hē-khem kōl-ha-yā-mīm.
This verse aims to reveal the power of Yahveh to all the peoples of the earth, so that they may fear Yahveh, their God, all their days. The verse uses 'yad' which means 'hand', but in this context it represents power and ability. 'YHWH' refers to the covenant name of God, and 'Elohim' means 'the Gods', but is used here as a plural of majesty to refer to Yahveh.
JOS.5
[JOS.5.1] And it happened, when all the kings of the Amorites who were on the side of the Jordan toward the sea, and all the kings of the Canaanites who were by the sea, heard that Yahveh had dried up the waters of the Jordan before the children of Israel until we crossed, that their hearts melted, and there was no more spirit in them because of the children of Israel. [§]
Va-yhi ki-shmoa kol-malchei ha-Emori asher be-ever ha-Yarden yamma ve-kol-malchei ha-Kena'ani asher al-ha-yam et asher-hovish Yahveh et mei ha-Yarden mipnei benei-Yisrael ad-avranu va-yimas levavam ve-lo-hayah vam od ruach mipnei benei-Yisrael.
This verse describes the reaction of the Amorite and Canaanite kings to the miraculous drying up of the Jordan River as the Israelites crossed. The kings heard about what Yahveh had done, and their courage failed. 'Va-yhi' means 'and it happened'. 'Ki-shmoa' means 'when they heard'. 'Kol' means 'all'. 'Malchei' means 'kings'. 'Ha-Emori' means 'the Amorites'. 'Asher' means 'who/which/that'. 'Be-ever' means 'on this side of'. 'Ha-Yarden' means 'the Jordan'. 'Yamma' means 'the sea'. 'Al-ha-yam' means 'by the sea'. 'Ha-Kena’ani' means 'the Canaanites'. 'Et' is a particle marking the direct object. 'Hovish' means 'dried up'. 'Mei' means 'waters of'. 'Mipnei' means 'because of/before'. 'Benei-Yisrael' means 'the children of Israel'. 'Ad-avranu' means 'until we crossed'. 'Yimas levavam' means 'their hearts melted'. 'Lo-hayah vam od ruach' means 'there was no more spirit in them'.
[JOS.5.2] At that time, Yahveh said to Joshua, "Make for yourself flint knives, and go back and circumcise the sons of Israel a second time." [§]
ba'et hahi amar Yahveh el-Yehoshua aseh lecha charvot tzurim veshuv mol et-bnei-Yisrael shenit.
This verse describes a moment when Yahveh speaks to Joshua, instructing him to make flint knives and circumcise the sons of Israel a second time. 'Ba'et hahi' means 'at that time'. 'Amar' means 'said'. 'El' means 'to'. 'Aseh lecha' means 'make for yourself'. 'Charvot tzurim' means 'flint knives'. 'Veshuv' means 'and return/go back'. 'Mol et' means 'circumcise'. 'Bnei Yisrael' means 'sons of Israel'. 'Shenit' means 'second'.
[JOS.5.3] And Joshua made for himself flint knives, and he circumcised the sons of Israel to the hill of the uncircumcised. [§]
va-ya-as lo ye-ho-shu-a char-vot tsu-rim va-ya-mal et be-nei yis-rae-el el giv-at ha-a-ra-lot
This verse describes Joshua making flint knives and circumcising the sons of Israel at the hill of the uncircumcised. "Va-ya-as" means "and he made". "Lo" means "for himself". "Ye-ho-shu-a" is Joshua. "Char-vot" means "swords" or "knives". "Tsu-rim" means "flint". "Va-ya-mal" means "and he circumcised". "Et" is an untranslatable particle. "Be-nei" means "sons of". "Yis-rae-el" is Israel. "El" means "to". "Giv-at" means "hill of". "Ha-a-ra-lot" means "the uncircumcised".
[JOS.5.4] And this is the thing that happened to Joshua: all the people that went out of Egypt, the males, all the men of war, died in the wilderness on the way in their going out of Egypt. [§]
ve-zeh ha-davar asher-mal yehoshua kol-ha-am ha-yotzeh mimitzrayim ha-zkarim kol anshei ha-milchama metu ba-midbar ba-derech be-tzeatam mimitzrayim.
This verse describes the fate of the generation that left Egypt. 'Ve-zeh' means 'and this'. 'Ha-davar' means 'the thing' or 'the word'. 'Asher-mal' means 'that filled' or 'that happened to'. 'Yehoshua' is the name Joshua. 'Kol-ha-am' means 'all the people'. 'Ha-yotzeh mimitzrayim' means 'that went out of Egypt'. 'Ha-zkarim' means 'the males'. 'Kol anshei ha-milchama' means 'all the men of war'. 'Metu' means 'they died'. 'Ba-midbar' means 'in the wilderness'. 'Ba-derech' means 'on the way'. 'Be-tzeatam mimitzrayim' means 'in their going out of Egypt'.
[JOS.5.5] For all the people who came out were circumcised. But all the people who were born in the wilderness on the way in their going out from Egypt were not circumcised. [§]
kee-moo-leem hah-yoo kol-hah-ahm hah-yo-tzee-eem vee-kol-hah-ahm hah-yil-o-deem bah-mid-bar bah-deh-rech bee-tzee-ah-tam mee-mitz-rah-eem loh-mah-loo.
This verse discusses the practice of circumcision. 'moo-leem' relates to being circumcised, 'hah-ahm' means 'the people,' 'hah-yo-tzee-eem' means 'those who came out,' 'hah-yil-o-deem' means 'those who were born,' 'bah-mid-bar' means 'in the wilderness,' 'bah-deh-rech' means 'on the way,' 'bee-tzee-ah-tam' means 'in their going out,' 'mee-mitz-rah-eem' means 'from Egypt,' and 'loh-mah-loo' means 'were not circumcised'.
[JOS.5.6] For forty years the children of Israel walked in the wilderness, until all the men of war who left Egypt were gone, those who had not listened to the voice of Yahveh. Concerning them, Yahveh had sworn that He would not show them the land that Yahveh had sworn to their ancestors to give to us, a land flowing with milk and honey. [§]
ki arba'im shanah halchu bnei yisrael bamidbar ad tom kol hagogoi anshei hamilchama hayotzim mimitzrayim asher lo sham'u bekhol Yahveh asher nishba Yahveh lahem libilti ha'rotam et ha'aretz asher nishba Yahveh la'avotam latet lanu eretz zavat challav udevash
This verse describes the forty years the Israelites wandered in the wilderness. It explains that this period was due to their disobedience and failure to listen to Yahveh's voice. Yahveh had sworn to their ancestors to give them a land flowing with milk and honey, but because of their disobedience, they would not see that land.
[JOS.5.7] And he established their sons in their place, Joshua circumcised them, for they were uncircumcised, because they had not circumcised them on the way. [§]
ve'et beneihem hekim tachatam otam mal yehoshua ki'arelîm hayu ki lo malu otam badarech.
This verse describes Joshua circumcising a generation. 'Beneihem' means 'their sons'. 'Hekim tachatam otam' means 'he established under them'. 'Mal yehoshua' means 'Joshua circumcised'. 'Ki' means 'for' or 'because'. 'Arelim hayu' means 'they were uncircumcised'. 'Ki lo malu otam badarech' means 'because they had not circumcised them on the way'.
[JOS.5.8] And it happened, as all the nations had completed circumcision, that they sat in their place in the camp until they were healed. [§]
va-yhi ka-asher tamu kol-ha-goy le-himol va-yeshvu tachatam bamachane ad chiyotham.
This verse describes the situation after all the nations had been circumcised as a result of the covenant. 'Vayehi' means 'and it happened'. 'Ka-asher' means 'as'. 'Tamu' means 'were finished' or 'completed'. 'Kol-ha-goy' means 'all the nations'. 'Le-himol' means 'to be circumcised'. 'Va-yeshvu' means 'and they sat'. 'Tachtam' means 'under them' or 'in their place'. 'Bamachane' means 'in the camp'. 'Ad chiyotham' means 'until they are healed' or 'until their recovery'.
[JOS.5.9] And Yahveh said to Joshua, "Today I have revealed the disgrace of Egypt from over you." And he called the name of that place Gilgal, until this very day. [§]
va-yo-mer Yahveh el-yehoshua ha-yom galoti et-cherpat mitzrayim me-aleichem va-yikra shem ha-makom ha-hu gilgal ad ha-yom ha-zeh.
This verse describes Yahveh speaking to Joshua, declaring that the disgrace of Egypt has been removed from them. It then states that the place was named Gilgal, and continues to be called that to this day. 'Cherpat' signifies reproach or disgrace.
[JOS.5.10] And the sons of Israel camped at Gilgal, and they made the Passover sacrifice on the fourteenth day of the month in the evening in the plains of Jericho. [§]
Va-yachanu b'nei Yisrael ba-Gilgal va-yaasu et ha-Pesach b'arba'ah asar yom la-chodesh ba-erev b'aravot Yericho.
This verse describes the Israelites camping at Gilgal and observing the Passover sacrifice. "B'nei Yisrael" means "the sons of Israel." "Gilgal" is a place name. "Pesach" refers to the Passover sacrifice. "Arba'ah asar" means "fourteen." "La-chodesh" means "of the month." "Ba-erev" means "in the evening." "Aravot Yericho" means "the plains of Jericho".
[JOS.5.11] And they ate from the produce of the land, from the day after the Passover, unleavened breads and roasted grain, on this very day. [§]
vayokhlু me'evur ha'aretz mimacharat hapesach matzot vekalui be'etsem hayom hazeh
This verse describes the Israelites eating food from the produce of the land, starting the day after the Passover. The food they ate was unleavened bread (matzot) and roasted grain (kalui). The phrase 'be'etsem hayom hazeh' means 'on this very day'.
[JOS.5.12] And the manna ceased from the next day when they ate from the produce of the land, and there was no longer manna for the children of Israel. And they ate from the produce of the land of Canaan in that year. [§]
va-yish-bot ha-man mi-ma-charat be-och-lam mei-avur ha-aretz ve-lo-haya od li-vnei Yisrael man va-yochlu mit-tev-uat eretz Ke-na-an ba-sha-na ha-hee.
This verse describes the manna ceasing to be provided to the Israelites after they began consuming the produce of the land of Canaan. 'Va-yishbot' means 'and it ceased'. 'Ha-man' is 'the manna'. 'Mi-ma-charat' means 'from the next day'. 'Be-ochlam' means 'in their eating'. 'Mei-avur ha-aretz' means 'from the produce of the land'. 'Ve-lo-haya od' means 'and there was no longer'. 'Li-vnei Yisrael' means 'for the children of Israel'. 'Va-yochlu' means 'and they ate'. 'Mit-tev-uat eretz Ke-na-an' means 'from the produce of the land of Canaan'. 'Ba-shana ha-hee' means 'in that year'.
[JOS.5.13] And it happened, while Joshua was at Jericho, that he lifted his eyes and saw, and behold a man was standing before him, and his sword was drawn in his hand. And Joshua went to him and said to him, "Are you for us, or for our enemies?" [§]
va-yhi bi-hyot y’hoshua bi-yriho va-yissa einav va-yar v’hineh-ish omed l’negdo v’charbo shlufa b’yado va-yelech y’hoshua elav va-yomer lo halanu ata im-l’tzareinu
This verse describes Joshua seeing a man standing before Jericho with a drawn sword. Joshua approaches the man and asks whether he is with them or with their enemies.
[JOS.5.14] And he said, "No, for I am the commander of the army of Yahveh, now I have come." And Joshua fell to the ground before his face and bowed, and said to him, "What does my Lord speak to his servant?" [§]
Va-yo-mer lo ki ani sar-tzeva-Yahveh ata-ti va-yipol Yehoshua el-panav artzah va-yishtachu va-yo-mer lo mah Adonai medaber el-avdo.
This verse describes a conversation between the commander of God’s army and Joshua. 'Va-yo-mer' means 'and he said'. 'Lo' means 'no'. 'Ki' means 'for' or 'because'. 'Ani' means 'I'. 'Sar-tzeva' means 'commander of the army'. 'Yahveh' is the proper name of God. 'Ata-ti' means 'I have come'. 'Va-yipol' means 'and he fell'. 'Yehoshua' is the name Joshua. 'El-panav' means 'before his face'. 'Artzah' means 'to the ground'. 'Va-yishtachu' means 'and he bowed'. 'Mah' means 'what'. 'Adonai' means 'my Lord'. 'Medaber' means 'speaks'. 'El-avdo' means 'to his servant'.
[JOS.5.15] And the commander of the army of Yahveh said to Joshua, "Remove your sandal from upon your foot, for the place upon which you stand is holy." And Joshua did so. [§]
va-yo-mer sar-tze-va Yahveh el-Ye-ho-shua shal-na-al-cha me-al rag-le-cha ki ha-ma-kom a-sher a-tah o-med a-lav ko-desh hu va-ya-as Ye-ho-shua ken
This verse describes a conversation between the commander of Yahveh’s army and Joshua. The commander instructs Joshua to remove his sandals because the ground on which he stands is holy. Joshua then obeys this instruction.
JOS.6
[JOS.6.1] And Jericho was shut and barred against the sons of Israel. No one was leaving and no one was entering. [§]
vee-ree-kho so-geh-ret oo-meh-soo-geh-ret mee-pen-ay ben-ay yis-rah-el ein yo-tseh ve-ein bah.
This verse describes Jericho being shut and barred against the Israelites, with no one leaving or entering. The first word 'vee' means 'and'. 'Reekho' means Jericho. 'Sogehret' means shut. 'Umesuggeret' means and barred. 'Mifnei' means because of, or against. 'Benei Yisrael' means the sons of Israel. 'Ein' means 'no', 'yotseh' means 'leaving', 'bah' means 'entering'.
[JOS.6.2] And Yahveh said to Joshua, "See, I have given into your hand Jericho and its king, the mighty warriors of the strength." [§]
Va-yo-mer Yahveh el-Yehoshua, re-eh na-ta-ti be-yad-cha et-Yericho ve-et mal-kah, gib-bo-rei he-chil.
This verse is from Joshua 6:2. It describes Yahveh speaking to Joshua. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Yehoshua' is Joshua’s name. 'Re-eh' means 'see'. 'Na-ta-ti' means 'I have given'. 'Be-yad-cha' means 'into your hand'. 'Et' is a grammatical marker. 'Yericho' is the city Jericho. 'Ve' means 'and'. 'Mal-kah' means 'its king'. 'Gib-bo-rei' means 'the mighty warriors'. 'He-chil' means 'of the strength'.
[JOS.6.3] And you shall circle the city, all the men of war, circling the city once. So shall you do for six days. [§]
vesaboteem et-ha-eer kol anshey ha-milchama ha-keef et-ha-eer pa'am echad koh ta'aseh sheeshet yamim.
This verse describes the Israelites marching around Jericho. 'vesaboteem' means 'you shall circle'. 'et-ha-eer' means 'the city'. 'kol anshey ha-milchama' means 'all the men of war'. 'ha-keef et-ha-eer' means 'shall circle the city'. 'pa'am echad' means 'once'. 'koh ta'aseh' means 'so shall you do'. 'sheeshet yamim' means 'six days'.
[JOS.6.4] And seven priests will carry seven horns of the jubilee before the Ark, and on the seventh day you will circle the city seven times, and the priests will blow with the horns. [§]
ve-shiv'ah kohanim yis'u shiv'ah shofrot hayovelim lifnei ha-aron ubayom hashevii tasovu et-ha'ir sheva pe'amim vehakohanim yitke'u bashofrot.
This verse describes a procession involving seven priests, seven horns, and the Ark. It details a circling of the city seven times on the seventh day, accompanied by the blowing of the horns by the priests. 've' indicates 'and'. 'kohanim' means 'priests'. 'yis'u' means 'they will carry'. 'shofrot' means 'horns'. 'hayovelim' signifies 'of the jubilee'. 'lifnei' means 'before'. 'ha-aron' means 'the Ark'. 'ubayom' means 'and on the day'. 'hashevii' means 'the seventh'. 'tasovu' means 'you will circle'. 'et-ha'ir' means 'the city'. 'sheva pe'amim' means 'seven times'. 'vehakohanim' means 'and the priests'. 'yitke'u' means 'they will blow'. 'bashofrot' means 'with the horns'.
[JOS.6.5] And it will be, when it is drawn with the horn of the jubilee, when you hear the sound of the shofar, that all the people will shout with a great shout, and the wall of the city will fall down under it, and the people will go up, every man against it. [§]
vehaya bimeshok bekeren hayovel besham’achem et-kol hashofar yar’iu kol-ha’am teru’ah gedolah venafelah chomat ha’ir tachateha ve’alu ha’am ish negdo.
This verse describes the blowing of the ram’s horn (shofar) and the subsequent fall of the city walls. 'Bimeshok' refers to the act of drawing or pulling, and is associated with the ram's horn. 'Keren hayovel' literally means 'the horn of the jubilee', referring to a ram’s horn used for signaling. 'Tachateha' means 'under it', meaning under the walls. 'Ish negdo' means ‘every man against it’.
[JOS.6.6] And Joshua, son of Nun, called to the priests and said to them, "Lift up the Ark of the Covenant, and let seven priests carry seven trumpets of ram’s horns before the Ark of Yahveh." [§]
Va-yik-ra Yehoshua bin-Nun el-ha-kohenim va-yomer alehem se’u et-aron ha-brit veshiv’a kohanim yisu shiv’a shofarot yovelim lifnei aron Yahveh.
This verse describes Joshua instructing the priests to carry the Ark of the Covenant. 'Va-yik-ra' means 'and he called'. 'Yehoshua bin-Nun' is Joshua, son of Nun. 'el-ha-kohenim' means 'to the priests'. 'Va-yomer alehem' means 'and he said to them'. 'Se’u et-aron ha-brit' means 'lift up the Ark of the Covenant'. 'Veshiv’a kohanim yisu shiv’a shofarot yovelim' means 'and seven priests shall carry seven trumpets of ram's horns'. 'lifnei aron Yahveh' means 'before the Ark of Yahveh'.
[JOS.6.7] And they said to the people, "Go through and surround the city, and let the vanguard pass before the ark of Yahveh." [§]
Va-yo-me-ru el-ha-am, iv-ru ve-so-vu et-ha-ir, ve-he-cha-lutz ya-avor lif-nei a-ron Yahveh.
This verse describes a command given to the people concerning how to proceed around the city. 'Va-yo-me-ru' means 'and they said'. 'El-ha-am' means 'to the people'. 'Iv-ru' is a command, meaning 'cross over' or 'go through'. 'Ve-so-vu' means 'and surround'. 'Et-ha-ir' means 'the city'. 'Ve-he-chalutz' means 'and the vanguard'. 'Ya-avor' means 'shall pass'. 'Lif-nei' means 'before'. 'A-ron Yahveh' means 'the ark of Yahveh'.
[JOS.6.8] And it happened, as Joshua spoke to the people, that seven priests carrying seven jubilee horns proceeded before Yahveh and blew on the horns, and the ark of the covenant of Yahveh went after them. [§]
Va-yhi ke-emor Yehoshua el-ha-am, ve-shiva ha-kohanim nos'im shiva shofarot ha-yovelim lifnei Yahveh avru ve-tak'u bashofarot, va-aron brit Yahveh holech achareihem.
This verse describes Joshua instructing the people and the priests. Seven priests carry seven ram's horns of jubilee before Yahveh, and they proceed and blow the horns. The ark of the covenant of Yahveh goes behind them.
[JOS.6.9] And the vanguard goes before the priests, they blow the trumpets, and the rear guard goes behind the ark, going and blowing the trumpets. [§]
vehechalutz holech lifnei hakohenim tok’u hasopharot vehamassef holech acharei haaron haloch vetaku bashopharot.
This verse describes the order of procession during a ritual, likely related to warfare or a sacred journey. 'vehechalutz' refers to the vanguard or scout. 'hakohenim' are the priests. 'tok’u hasopharot' means 'they blow the trumpets'. 'hamassef' is the rear guard. 'haaron' is the ark. 'haloch vetaku bashopharot' means 'going and blowing the trumpets'.
[JOS.6.10] And Joshua commanded the people, saying, “Do not shout, and do not make a sound with your voices, and let no word go forth from your mouths until the day I say to you, ‘Shout!’ and then you will shout.” [§]
veh-et-ha-ahm tzee-vah yeh-ho-shoo-ah leh-eh-mor lo tah-ree-oo v’lo tahsh-mee-oo et-kol-chem v’lo yet-zeh mee-peekhem dah-var ad yom oh-mer-ee ah-lei-chem ha-ree-oo vah-ha-ree-oo-tem
This verse describes Joshua commanding the people to remain completely silent until he gives the signal to shout. ‘ve’et’ means ‘and’. ‘ha’ahm’ means ‘the people’. ‘tzee-vah’ means ‘commanded’. ‘yeh-ho-shoo-ah’ is Joshua’s name. ‘leh-eh-mor’ means ‘to say’. ‘lo tah-ree-oo’ means ‘do not shout’. ‘v’lo tahsh-mee-oo’ means ‘and do not make a sound’. ‘et-kol-chem’ means ‘your voice’. ‘v’lo yet-zeh’ means ‘and may not go forth’. ‘mee-peekhem’ means ‘from your mouth’. ‘dah-var’ means ‘word’. ‘ad yom’ means ‘until the day’. ‘oh-mer-ee’ means ‘I say’. ‘ah-lei-chem’ means ‘to you’. ‘ha-ree-oo’ means ‘shout’. ‘vah-ha-ree-oo-tem’ means ‘and you will shout’.
[JOS.6.11] And he caused the Ark of Yahveh to circle the city once, and the army came to the camp and spent the night in the camp. [§]
vayasev aron-yahveh et-ha'ir ha'kev pa'am echat vayavo'u hamachanah vayalin'u bamachanah.
This verse describes the Ark of Yahveh circling the city once. Then the army came to the camp and spent the night in the camp. 'Vayasev' means 'and he caused to turn'. 'Aron-yahveh' is 'the Ark of Yahveh'. 'Et-ha'ir' means 'the city'. 'Ha'kev' means 'around'. 'Pa'am echat' means 'once'. 'Vayavo'u' means 'and they came'. 'Hamachanah' means 'the camp'. 'Vayalin'u' means 'and they spent the night'. 'Bamachanah' means 'in the camp'.
[JOS.6.12] And Joshua rose early in the morning, and the priests carried the ark of Yahveh. [§]
va-yashkem y’hoshua ba-boker va-yis’u ha-kohenim et-aron yahveh
This verse describes Joshua rising early in the morning and the priests carrying the ark of Yahveh. 'Va-yashkem' means 'and he rose early'. 'Y’hoshua' is the name Joshua. 'Ba-boker' means 'in the morning'. 'Va-yis’u' means 'and they carried'. 'Ha-kohenim' means 'the priests'. 'Et-aron' is a particle indicating the direct object, 'the ark'. 'Yahveh' is the name of God.
[JOS.6.13] And seven priests are carrying seven ram’s horns of jubilee before the ark of Yahveh, walking and blowing the horns. And the leader is walking before them, and the rear guard is walking behind the ark of Yahveh, walking and blowing the horns. [§]
veshiv’ah hakohanim nos’im shiv’ah shofarot hayovelim lifnei aron yahveh hol’khim halokh vetak’u bashshofarot vehachalutz holekh lifneihem veham’asef holekh acharei aron yahveh holokh vetak’u bashshofarot.
This verse describes the procession during a religious ceremony. Seven priests carry seven ram’s horns of jubilee before the ark of Yahveh, walking and blowing the horns. A leader walks before them, and a rear guard walks behind the ark of Yahveh, walking and blowing the horns.
[JOS.6.14] And they circled the city on the second day once, and they returned to the camp. Thus they did for six days. [§]
va-ya-so-vu et-ha-ir bay-yom ha-she-nee pa-am a-chat va-ya-shu-vu ha-ma-cha-neh koh a-su she-she-tet ya-mim.
This verse describes the Israelites circling the city of Jericho for six days. 'vayassobu' means 'they circled'. 'et-ha-ir' means 'the city'. 'bayom hasheni' means 'on the second day'. 'pa'am achat' means 'once'. 'vayashuvu hamachaneh' means 'and they returned to the camp'. 'koh asu' means 'thus they did'. 'sheeshet yamim' means 'six days'.
[JOS.6.15] And it came to pass on the seventh day that they arose early, as the rising of dawn, and they circled the city according to this ordinance seven times. Only on that day did they circle the city seven times. [§]
vayhi b’yom ha’sh’vi’i vayashkimu ka’alot ha’shachar vayasovu et-ha’ir kamishpat hazeh sheva p’amim rak bayom ha’hu savvu et-ha’ir sheva p’amim.
This verse describes the Israelites marching around Jericho for seven days. On the seventh day, they marched around the city seven times. 'Vayhi' indicates a narrative past tense. 'Yom' means day. 'Ha' is the definite article 'the'. 'Sh’vi’i' means seventh. 'Vayashkimu' means 'they arose early'. 'Ka’alot' means 'as the rising of'. 'Ha’shachar' means 'dawn'. 'Vayasovu' means 'they circled'. 'Et-ha’ir' means 'the city'. 'Kamishpat' means 'according to the ordinance/judgment'. 'Hazeh' means 'this'. 'Sheva' means 'seven'. 'P’amim' means 'times'. 'Rak' means 'only'. 'Bayom ha’hu' means 'on that day'. 'Savvu' is another form of 'they circled'.
[JOS.6.16] And it came to pass on the seventh time they blew the priests with the trumpets, and Joshua said to the people, "Shout, for Yahveh has given to you the city." [§]
Va-yhi ba-pa-am ha-shvi-it ta-k'u ha-ko-ha-nim ba-shofarot va-yo-mer Ye-ho-shu-a el ha-am ha-ri-u ki-natan Yahveh la-chem et ha-ir.
This verse describes the seventh time the priests blew the trumpets around Jericho. Joshua then commands the people to shout, as Yahveh has given them the city.
[JOS.6.17] And the city will be a destruction, it is, and all that is in it for Yahveh. Only Rahab the prostitute will live, she and all who are with her in the house, because she hid the messengers that we sent. [§]
vehayeta ha'ir herem hi vechol asher ba'ah layaweh rak rachav hazzonah tichyeh hi vechol asher itah babayit ki hechbe'atah et hammalachim asher shalachnu
This verse details the divine decree regarding the city of Jericho. It states the city and all within it are devoted to destruction for Yahveh, with one exception: Rahab the prostitute will live, along with all who are with her in the house, because she hid the messengers that were sent.
[JOS.6.18] And you alone, guard yourselves from the devoted things, lest you devote and take from the devoted things, and place the camp of Israel under the devoted, and defile it. [§]
ve-rak-atem shimeru min-ha-herem pen-tacharimu ulkachtem min-ha-herem vesamtem et-machaneh yisrael le-herem va'achar'tem oto.
This verse concerns the spoils of war, specifically that the Israelites should avoid taking anything from the devoted things (herem). 'Herem' refers to things utterly devoted to Yahveh, meaning they were to be destroyed and not taken for personal gain. The verse warns that taking from the herem would defile the camp of Israel.
[JOS.6.19] And all silver and gold and the tools of copper and iron are holy to Yahveh. The treasure of Yahveh will come. [§]
vekhol kesef vezahav ukhlei nechoshet uvarzel kodesh hu layahveh otzar yahveh yavo.
This verse details what is considered holy to Yahveh. 'Vekhol' means 'and all'. 'Kesef' means 'silver'. 'Vezahav' means 'and gold'. 'Ukhlei' means 'and the tools/vessels'. 'Nechoshet' means 'copper/bronze'. 'Uvarzel' means 'and iron'. 'Kodesh' means 'holy'. 'Hu' means 'it is'. 'Layahveh' means 'to Yahveh'. 'Otzar' means 'treasure'. 'Yahveh' is the proper name of God. 'Yavo' means 'will come'. The verse is a decree about what belongs as treasure to Yahveh.
[JOS.6.20] And the people were greatly distressed, and they blew the trumpets. And it happened when the people heard the sound of the trumpets, that the people shouted a great shout, and the wall fell under it. And the people went up into the city, each against his position, and they captured the city. [§]
Va-yarah ha-am va-yitke'u ba-shofarot va-yehi ki-shmoa ha-am et-kol ha-shofar va-yari'u ha-am teruah gedolah va-tipol ha-homa takhat-teha va-ya'al ha-am ha-ira ish negdo va-yilkhdu et-ha-ira.
This verse describes the people sounding the trumpets and the walls of the city falling after they heard the sound of the trumpets. Following this, the people went up into the city and captured it. Note that 'ha-am' consistently refers to 'the people'.
[JOS.6.21] And they devoted to destruction everything that was in the city, from man to woman, from young boy to old man, and also the ox, the sheep, and the donkey, by the sword. [§]
va-yakh-ar-ee-moo et-kol-asher ba-eer me-ish ve-ad-isha min-na-ar ve-ad-zaken ve-ad-shor va-seh va-chamor le-fee-kharev
This verse describes a complete destruction or devoted ban of everything within a city. 'Yakh-ar-ee-moo' means to devote to destruction, to utterly destroy. 'Asher' refers to everything. 'Ba-eer' means within the city. 'Me-ish ve-ad-isha' means from man to woman (everyone). 'Min-na-ar ve-ad-zaken' means from young boy to old man. 'Shor va-seh va-chamor' are ox, sheep, and donkey. 'Le-fee-kharev' means according to the sword (by the sword).
[JOS.6.22] And to the two men who were spying out the land, Joshua said, "Go into the house of this prostitute, and bring out from there the woman and all that belongs to her, just as you swore to her." [§]
ve-lish-nai-yim ha-a-nash-im ha-merag-lim et-ha-aretz amar y’ho-shu-a bo-u beit-ha-ish-ah ha-zon-ah ve-ho-tzi-u mi-sham et-ha-ish-ah ve-et-kol-asher-lah ka-asher nish-ba-tem lah.
This verse instructs Joshua's spies to enter the house of a prostitute and bring out the woman and all that belongs to her, as they had sworn to her.
[JOS.6.23] And the young men, the spies, came and brought out Rahab and her father and her mother and her brothers and all that belonged to her and all her families, and they placed them outside the camp of Israel. [§]
Va-yavo-u ha-ne-a-rim ha-merag-lim va-yo-tzi-u et-Ra-hav ve-et-a-vi-ha ve-et-im-ma-ha ve-et-a-chei-ha ve-et-kol-asher-la-ha ve-et kol-mish-pach-o-tei-ha ho-tzi-u va-ya-ni-chu-m mi-chu-tz le-ma-cha-neh Yis-ra-el.
This verse describes the spies bringing Rahab and her family out of Jericho. 'Va-yavo-u' means 'and they came.' 'Ha-ne-a-rim' means 'the young men,' referring to the spies. 'Ha-merag-lim' means 'the spies.' 'Va-yo-tzi-u' means 'and they brought out.' 'Et' is a grammatical particle indicating the direct object. 'Rahav' is the name Rahab. 'Avi-ha' means 'her father.' 'Im-ma-ha' means 'her mother.' 'Achei-ha' means 'her brothers.' 'Kol-asher-la-ha' means 'all that belonged to her.' 'Mish-pach-o-tei-ha' means 'her families.' 'Ho-tzi-u' means 'they brought out.' 'Va-ya-ni-chu-m' means 'and they placed them.' 'Mi-chu-tz' means 'outside of.' 'Le-ma-cha-neh' means 'to the camp.' 'Yis-ra-el' is the name Israel.
[JOS.6.24] And the city they burned with fire, and all that was in it. Only the silver and the gold, and the vessels of copper and iron, they gave as treasure to the house of Yahveh. [§]
veha'ir sarfu ba'esh vechol asher bah rak hakesef vehazahav u'klei hanchoshet vehabarzel natnu otzar beit-Yahveh.
This verse describes the destruction of a city by fire, with specific items spared and taken as treasure for the house of Yahveh. 'veha'ir' means 'and the city.' 'sarfu' means 'they burned.' 'ba'esh' means 'with fire.' 'vechol asher bah' means 'and all that was in it.' 'rak' means 'only.' 'hakesef vehazahav' means 'the silver and the gold.' 'u'klei hanchoshet vehabarzel' means 'and the vessels of copper and iron.' 'natnu otzar beit-Yahveh' means 'they gave treasure to the house of Yahveh.'
[JOS.6.25] And Joshua kept alive Rahab the prostitute and her father’s house and all that she had. And she lived among the Israelites until this day, because she hid the messengers that Joshua sent to spy out Jericho. [§]
ve'et-rachav hazzonah ve'et-beit avivah ve'et-kol-asher-lah hechiya y'hoshua vateishev bekerev yisrael ad hayom hazeh ki hehbi'ah et-hamalachim asher-shalach y'hoshua l'ragev et-yericho.
This verse recounts Joshua sparing Rahab, a prostitute, her family, and everything she possessed. It states that she lived among the Israelites until the present day because she hid the messengers that Joshua sent to spy out Jericho.
[JOS.6.26] Joshua swore at that time, saying, “Cursed is the man before Yahveh who rises and rebuilds this city, Jericho. With his firstborn he will lay its foundation, and with his youngest he will set up its gates.” [§]
Va-yashba Yahveh-shua ba-et ha-hee le-emor arur ha-ish lifnei Yahveh asher yakum u-vaneh et-ha-ir ha-zot et-Yericho bibekoro yisasdena u-viz’iro yatziv d’latayha.
This verse contains a curse pronounced by Joshua. It states that anyone who attempts to rebuild Jericho will suffer a curse. 'Yahveh-shua' is Joshua, meaning 'Yahveh is salvation'. 'Ha-ir ha-zot' refers to 'this city', which is Jericho. 'Bibekoro' means 'with his firstborn', and 'viz’iro' means 'with his youngest'. The verse details the consequence of rebuilding Jericho: the builder’s firstborn will be used to lay the foundation, and the youngest to set up the gates.
[JOS.6.27] And it was that Yahveh was with Joshua, and his reputation was in all the land. [§]
Va-yhi Yahveh et-Yehoshua va-yhi shimo bekhal-ha-aretz.
This verse describes Yahveh being with Joshua and his reputation spreading throughout the land. 'Va-yhi' means 'and it was'. 'Et' is a grammatical marker with no direct English equivalent, but indicates the object of the verb. 'Shimo' means 'his name' or 'his reputation'. 'Bekhal-ha-aretz' means 'in all the land'.
JOS.7
[JOS.7.1] And the sons of Israel acted treacherously with regard to the ban, and Achan son of Karmi son of Zabdi son of Zerah from the tribe of Judah took from the ban, and the anger of Yahveh was kindled against the sons of Israel. [§]
vayim'alu bnei yisra'el ma'al bachérem vayikka'ach 'akhan ben karmí ben zavdí ben zerach lemateh yehudah min-hachérem vayichar-af Yahveh bibnei yisra'el
This verse describes the Israelites acting treacherously regarding the ban, and Achan son of Karmi son of Zabdi son of Zerah of the tribe of Judah taking from the ban. This caused the anger of Yahveh to be kindled against the Israelites.
[JOS.7.2] And Joshua sent men from Jericho to Ai, which is near Beth-aven from the east, to Beth-el, and said to them, saying, "Go up and scout the land." And the men went up and scouted Ai. [§]
va-yish-lach y’ho-shu-a a-na-shim mi-ree-cho ha-ai a-sher im-beit a-ven mi-ke-dem le-beit el va-yo-mer a-lei-hem lei-mor a-loo ve-rag-loo et ha-a-retz va-ya-a-loo ha-a-na-shim va-ye-rag-loo et ha-ai.
This verse describes Joshua sending spies from Jericho to the city of Ai, which is near the city of Beth-aven. He instructs them to go up and scout the land. The men then go and scout Ai.
[JOS.7.3] And they returned to Joshua and said to him, “Let not all the people go up; rather, let two thousand men or three thousand men go up and strike Ai. Do not trouble all the people there, for they are few.” [§]
vayashuvu el-y’hoshua vayomru elav al-ya’al kol-ha’am k’alfayim ish o kishloshet alfayim ish ya’alu v’yakku et-ha’ai al-tiyaga-shama et-kol-ha’am ki me’at hemma.
This verse recounts a request made to Joshua by the people. They ask that not the entire population advance to attack the city of Ai, but rather a smaller force of either two or three thousand men. They believe that sending the entire population would be unnecessary, as the enemy force is small.
[JOS.7.4] And three thousand men ascended from the population to that place, and they fled before the men of Ai. [§]
Va'ya'alu min-ha'am shamah kishloshet alfim ish va'yanusu lifnei anshei ha'ai.
This verse describes people ascending from the population to a certain place, specifically numbering three thousand men, and then fleeing before the men of Ai. The words are quite direct; 'va'ya'alu' indicates an action of ascending or going up, 'min-ha'am' denotes 'from the people', 'shamah' means 'there', 'kishloshet alfim' is 'three thousand', 'ish' is 'man', 'va'yanusu' indicates fleeing or running away, 'lifnei' means 'before', and 'anshei ha'ai' means 'men of Ai'.
[JOS.7.5] And they struck from them, the men of Ai, thirty and six men, and they pursued them before the gate until the ravines, and they struck them in the descent. And the heart of the people melted, and it became as water. [§]
vayaku mehem anshei ha'ai kishloshim v'shisha ish v'yirdefum lifnei hasha'ar ad-hashvarim vayaku'um bamorad vayimas levav-ha'am vayhi lemayim.
This verse describes a military defeat inflicted by the people of Ai upon the Israelites. 'Vayaku' means 'and they struck'. 'Mehem' means 'from them'. 'Anshei ha'ai' means 'the men of Ai'. 'Kishloshim v'shisha' means 'thirty and six'. 'V'yirdefum' means 'and they pursued them'. 'Lifnei hasha'ar' means 'before the gate'. 'Ad-hashvarim' means 'until the breakwaters/ravines'. 'Bamorad' means 'in the descent/slope'. 'Vayimas levav-ha'am' means 'and the heart of the people melted'. 'Vayhi lemayim' means 'and it became as water'.
[JOS.7.6] And Joshua tore his garments and fell upon his face to the earth before the Ark of Yahveh until the evening, he and the elders of Israel, and they raised dust upon their heads. [§]
vayikra yəhōšua śimlōtāv vayipol ʿal-pānāyw ʾarṣā lifnē ʾărōn yəhvāh ʿad-hāʿerev hūʾ vəziqněy yisrāʾēl vayyaʿălū ʿāpār ʿal-rōšām.
This verse describes Joshua tearing his clothes and falling to the ground before the Ark of Yahveh, along with the elders of Israel, and they put dust on their heads. The actions signify deep distress and humility.
[JOS.7.7] And Joshua said, "Alas, my Lord Yahveh, why have you caused this people to cross the Jordan, to give us into the hand of the Amorites to destroy us? Would that we had remained on the other side of the Jordan!" [§]
Va-yo-mer Yehoshua, ahah, my Lord Yahveh, lamah he-a-var-ta ha-a-vir et-ha-am ha-zeh et-ha-yar-den lateet otanu be-yad ha-emori le-ha-avidenu? Ve-lu ho-al-nu va-neshev be-ever ha-yar-den.
This verse is spoken by Joshua after the Israelites have begun to cross the Jordan River into the Promised Land. He expresses distress and questions Yahveh as to why they were brought across the river, seemingly to be delivered into the hands of the Amorites for destruction. He wonders why they weren't allowed to remain on the other side of the Jordan.
[JOS.7.8] With my Lord, what shall I say after that Israel turned a stubborn neck before his enemies? [§]
Bi Adonai, mah omar acharei asher hafach Israel oref lifnei oyevav.
This verse is a lament. 'Bi' means 'in' or 'with'. 'Adonai' is 'my Lord'. 'Mah omar' means 'what shall I say?'. 'Acharei asher' means 'after that'. 'Hafach' means 'to turn'. 'Israel' is the name of the people. 'Oref' means 'neck', but in this context it refers to stubbornness or turning away. 'Lifnei' means 'before'. 'Oyevav' means 'his enemies'. The verse expresses despair over Israel's stubbornness before their enemies.
[JOS.7.9] And the Canaanites will hear, and all inhabitants of the land, and they will turn against us, and they will destroy our name from the land. And what will you do for the sake of your great name? [§]
ve-yishma’u ha-kena’ni ve-chol yoshvei ha-aretz ve-nasavu aleinu ve-hikritu et-shmenu min-ha-aretz u-mah-ta’aseh le-shimecha ha-gadol.
This verse describes a fear that the Canaanites and all inhabitants of the land will hear of the Israelites, turn against them, destroy their name from the land, and what will be done to the name of the great God. The verse expresses anxiety about potential enemies and questions God’s response to a possible catastrophe.
[JOS.7.10] And Yahveh said to Joshua, "Rise for yourself. Why this are you falling on your face?" [§]
Va-yo-mer Yahveh el-Ye-ho-shoo-ah, qoom lakh, la-mah zeh atah no-fel al-pa-neh-cha.
This verse is from Joshua 1:9. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'el' means 'to' or 'at'. 'Ye-ho-shoo-ah' is Joshua's name. 'qoom lakh' means 'rise for yourself' or 'get up'. 'la-mah zeh' means 'why this'. 'atah' means 'you'. 'no-fel' means 'falling'. 'al-pa-neh-cha' means 'on your face'.
[JOS.7.11] Israel sinned, and also transgressed my covenant which I commanded them. And also they took from the devoted thing, and also they stole, and also they denied, and also they put [it] in their vessels. [§]
Khata Yisrael ve-gam avru et-briti asher tziviti otam ve-gam lakhu min-ha-kherem ve-gam ganvu ve-gam kikhashu ve-gam samu bikhleihm.
This verse describes the sins of Israel. 'Khata' means 'sinned'. 'Yisrael' is 'Israel'. 'Ve-gam' means 'and also'. 'Avru' means 'transgressed'. 'Et-briti' means 'my covenant'. 'Asher' means 'which'. 'Tziviti' means 'I commanded'. 'Otam' means 'them'. 'Lakhu' means 'they took'. 'Min-ha-kherem' means 'from the devoted thing'. 'Ganvu' means 'they stole'. 'Kikhashu' means 'they denied'. 'Samu' means 'they put'. 'Bikhleihm' means 'in their vessels'.
[JOS.7.12] And the sons of Israel were not able to stand before their enemies, their backs they turned before their enemies, because they had become a devoted thing. I will not continue to be with you unless you destroy the devoted thing from among you. [§]
v'lo yuklu b'nei yisrael lakum lifnei oyveihem, oref yifnu lifnei oyveihem, ki hayu lecherem, lo osif lihiyot imachem im lo tashmidu hacherem mikirbekem.
This verse describes the Israelites' inability to stand against their enemies due to a sin involving the 'cherem', which refers to a dedicated offering that was supposed to be completely destroyed. It states that God will no longer be with them unless they destroy the dedicated offering from among them.
[JOS.7.13] Rise, sanctify the people, and say, "Sanctify yourselves for tomorrow, for thus says Yahveh, the God of Israel: A ban is among you, Israel. You will not be able to stand before your enemies until you remove the ban from among you." [§]
koom kaddehsh et-ha-ahm, ve-ah-mar-tah hit-kad-shoo le-ma-char, ki koh amar Yahveh Elohei Yisra-el, cherem be-kir-be-cha Yisra-el, lo too-chal le-koom lif-nei oy-ve-cha ad-has-eer-chem ha-cherem mi-kir-be-chem.
This verse commands the people to sanctify themselves. It states that Yahveh, the God of Israel, declares a ban is among them, Israel, and they will not be able to stand before their enemies until they remove the ban from among them. The term 'cherem' refers to something devoted to destruction, often involving complete annihilation.
[JOS.7.14] You will approach in the morning by your tribes, and the tribe that Yahveh chooses will approach by families, and the family that Yahveh chooses will approach by houses, and the house that Yahveh chooses will approach by men. [§]
v'nik'ravtem baboker l'shivteichem v'hayah hashevet asher yil'kdenu Yahveh yikrav lamishpachot v'hamishpacha asher yil'kdenah Yahveh tikrav labbatim v'habayit asher yil'kdenu Yahveh yikrav lagvarim.
This verse describes a process of selecting individuals or families based on Yahveh's capture or selection of them. It proceeds from tribes to families to houses to men. The verb 'to capture' in this context likely means 'to choose' or 'to claim'. The verse speaks of a progression of selection, narrowing down from larger groups to individual men.
[JOS.7.15] And it will be that the captured in the ban shall be burned with fire, both him and all that he has, because he has transgressed the covenant with Yahveh and because he has done an abomination in Israel. [§]
ve-ha-yah ha-nil-kahd ba-herem yis-ra-feh ba-esh oto ve-et kol asher lo ki avar et brit Yahveh ve-ki asa nev-a-lah be-yis-ra-el.
This verse describes the punishment for someone captured during a ban. The 'ban' refers to a religious law of devoting things to God, often involving complete destruction. Anyone captured during such a devotion is to be burned with all their possessions, because they have broken the covenant with Yahveh and committed an abomination in Israel.
[JOS.7.16] Joshua rose early in the morning, and he brought the Israelites forward by their tribes, and the tribe of Judah took the lead. [§]
vayashkem y'hoshua baboker vayakrev et-yisrael lishvatav vayilaked shevet y'huda
This verse describes Joshua rising early in the morning and bringing the Israelites forward by their tribes, and the tribe of Judah going first. The verb 'vayilaked' implies a sense of 'taking hold' or 'leading' rather than forceful capture. 'Yisrael' refers to the people of Israel. 'Shevet' means 'tribe'.
[JOS.7.17] And he brought the family of Yahveh near, and he captured the family of those of Zarch, and he brought the family of those of Zarch among the men, and Zavdi was captured. [§]
va-yak-rev et-mish-pa-chat yeh-u-dah, va-yil-kod et mish-pa-chat ha-zar-chi, va-yak-rev et-mish-pa-chat ha-zar-chi lag-va-rim, va-yil-la-ked zav-di.
This verse describes someone bringing families closer and capturing one of them. 'Yakrev' means 'he brought near' or 'he approached'. 'Mishpachat' means 'family'. 'Yehudah' is a proper noun, a family name. 'Yilkod' means 'he captured'. 'Ha-Zarchi' is a family name, 'of Zarch'. 'Lagvarim' is 'to the men' or 'among the men'. 'Yillaked' means 'was captured' and 'Zavdi' is a proper noun, a family member’s name.
[JOS.7.18] And he brought the house of his belonging near to the strong men, and Achan son of Carmi, son of Zabdi, son of Zerah of the tribe of Judah was captured. [§]
va-yak-rev et-bay-to-o la-geh-vah-reem va-yee-lah-kehd ah-khan ben-kar-mee ben-zav-dee ben-zeh-rah le-mah-teh yeh-oo-dah
This verse describes how Achan's household was brought near to the strong men and then Achan, son of Carmi, son of Zabdi, son of Zerah of the tribe of Judah was captured. The verse details Achan’s lineage to establish his identity and connection to the tribe of Judah, clarifying who was taken captive.
[JOS.7.19] And Joshua said to Achan, "my son, place honor to Yahveh, the God of Israel, and give to him acknowledgement. And tell me now what you have done; do not hide it from me." [§]
Va-yo-mer Yehoshua el-Akhan, beni, sim-na kabod la-Yahveh Elohei Yisrael ve-ten-lo toda ve-haged-na li meh asita al-techached mimeni.
This verse is from Joshua 7:19. It contains several names for God. 'Yehoshua' is Joshua. 'Akhan' is Achan. 'Beni' means 'my son'. 'Sim-na' means 'place'. 'Kabod' means 'glory' or 'honor'. 'La-Yahveh' is 'to Yahveh'. 'Elohei' is 'God of'. 'Yisrael' is Israel. 'Ve-ten-lo' means 'and give to him'. 'Toda' is 'thanks' or 'acknowledgement'. 'Ve-haged-na' means 'and tell me'. 'Meh' means 'what'. 'Asita' means 'you did'. 'Al-techached' means 'do not hide'. 'Mimeni' means 'from me'.
[JOS.7.20] And Achan answered Joshua and said, “Truly, I have sinned to Yahveh, the God of Israel, and this and this I have done.” [§]
Va-yaan Akhan et-Yehoshua va-yomar: Amnah anokhi hata’ti la-Yahveh Elohei Yisrael ve-kazot ve-kazot asiti.
This verse comes from the book of Joshua, chapter 7, verse 5. It details Achan's confession to Joshua regarding his sin. 'Va-yaan' means 'and answered.' 'Akhan' is a proper name. 'Et' is a grammatical marker. 'Yehoshua' is Joshua's name. 'Va-yomar' means 'and he said.' 'Amnah' means 'truly' or 'indeed'. 'Anokhi' means 'I'. 'Hata’ti' means 'I have sinned'. 'La-Yahveh' means 'to Yahveh'. 'Elohei' means 'God of'. 'Yisrael' is Israel. 'Ve-kazot ve-kazot' means 'and this and this.' 'Asiti' means 'I have done'.
[JOS.7.21] I saw in the plunder a garment from Shinar, one that was good, and two hundred shekels of silver, and a tongue of gold, one of fifty shekels in weight. I desired them and took them, and behold, they were hidden in the ground inside my tent, and the silver was underneath it. [§]
Va'ereh bashalal aderet shinear achat tovah u'ma'atiyim shkalim kesef u'leshon zahav echad chamishim shkalim mishkalo va'echmedem va'ekacheim vehinem tmuniym ba'aretz b'toch ha'ohelim vehakesef tachateha.
This verse describes someone seeing plunder, specifically a beautiful garment from Shinar (Babylon), along with silver and a golden tongue weight. They desired and took these items and hid them in the ground within their tent, placing the silver underneath it. Note: 'Shinar' is an ancient name for Babylonia/Mesopotamia. 'Shkalim' refers to shekels (a unit of weight and currency).
[JOS.7.22] And Joshua sent messengers, and they ran to the tent, and behold, it was hidden in his tent, and the silver was beneath it. [§]
va-yish-lach ye-ho-shu-a mal-a-khim va-ya-ru-tsu ha-o-he-lah ve-hi-neh te-mu-nah be-o-ho-lo ve-ha-ke-sef ta-khah-te-ha.
This verse describes Joshua sending messengers who run to the tent of a man and discover hidden silver beneath something that is concealed.
[JOS.7.23] And they took them from within the tent and brought them to Joshua and to all the Israelites, and they presented them before Yahveh. [§]
vayikachum mitoch ha'ohel vayevi'um el-y'hoshua v'el kol-b'nei yisrael vayatzikum lifnei yahveh.
This verse describes the presentation of the spies who returned from Canaan to Joshua and all the Israelites, and then they stood before Yahveh. "vayikachum" means "and they took them," "mitoch" means "from within," "ha'ohel" means "the tent," "vayevi'um" means "and they brought them," "el" means "to," "y'hoshua" is Joshua, "v'el" means "and to," "kol" means "all," "b'nei yisrael" means "sons of Israel" or "Israelites", "vayatzikum" means "and they presented them", "lifnei" means "before", and "yahveh" is the proper name of God.
[JOS.7.24] And Joshua took Achan son of Zerah, and the silver, and the cloak, and the tongue of gold, and his sons, and his daughters, and his ox, and his donkey, and his sheep, and his tent, and all that he had, and all of Israel with him, and they brought them up to the Valley of Achor. [§]
vayikach yəhōšua ʾet-ʾāḵān ben-zeraḥ wəʾet-hakeśef wəʾet-hāʾadderet wəʾet-ləšōn hazāhāv wəʾet-bānāyw wəʾet-bnōtāyw wəʾet-šōrō wəʾet-ḥămōrō wəʾet-ṣōʾnō wəʾet-ʾāhēlō wəʾet-kāl-ʾăšer-lō wəkāl-yiśrāʾēl ʿimmō vayyaʿălū ʾōtām ʿēmēq ʿākōr.
This verse details Joshua taking Achan, his possessions, and all of Israel with him to the Valley of Achor. 'Vayikach' means 'and he took.' 'Yəhōšua' is Joshua. 'Et' is a particle indicating the direct object. 'Achan' is Achan. 'Ben' means 'son of.' 'Zeraḥ' is Zerah. 'Hakeśef' means 'the silver'. 'Haʾadderet' means 'the cloak'. 'Ləšōn hazāhāv' means 'the tongue of gold'. 'Bānāyw' means 'his sons.' 'Bnōtāyw' means 'his daughters'. 'Šōrō' means 'his ox'. 'Ḥămōrō' means 'his donkey'. 'Ṣōʾnō' means 'his sheep'. 'ʾĀhēlō' means 'his tent'. 'Kāl ʾăšer lō' means 'all that he had'. 'Kāl yiśrāʾēl ʿimmō' means 'all of Israel with him.' 'Vayyaʿălū ʾōtām ʿēmēq ʿākōr' means 'and they brought them up to the Valley of Achor.'
[JOS.7.25] And Joshua said, "What trouble have you brought upon us? May Yahveh bring trouble upon you on this day." And all Israel stoned him with stones, and they burned them with fire, and they stoned them with stones. [§]
va-yo-mer y’ho-shu-a meh a-char-ta-nu ya-a-chor-cha yahveh ba-yom ha-zeh va-yir-ge-mu o-to kol-yis-ra-el even va-yis-re-fu o-tam ba-esh va-yis-ke-lu o-tam ba-ava-nim.
This verse describes the stoning of a man who trespassed against the Israelites.
'va-yo-mer' - and he said
'y’ho-shu-a' - Joshua
'meh a-char-ta-nu' - what have you troubled us?
'ya-a-chor-cha' - may Yahveh trouble you
'yahveh' - Yahveh
'ba-yom ha-zeh' - on this day
'va-yir-ge-mu o-to' - and they stoned him
'kol-yis-ra-el' - all Israel
'even' - with stones
'va-yis-re-fu o-tam' - and they burned them
'ba-esh' - with fire
'va-yis-ke-lu o-tam' - and they stoned them
'ba-ava-nim' - with stones.
[JOS.7.26] And they raised up over him a great heap of stones, even to this day. And Yahveh turned back from the heat of his anger. Therefore, the name of that place was called 'The Valley of Trouble', even to this day. [§]
va-ya-kee-moo a-lai-v ga-le-a-va-neem ga-dole a-deh ha-yome ha-zeh va-ya-shav Yahveh meh-ha-rone a-po a-leh kehn ka-rah shem ha-ma-kom ha-hoo eh-mek a-chor a-deh ha-yome ha-zeh.
This verse describes people piling up a great heap of stones over a man. As a result, Yahveh relented from his anger, and the place was named 'The Valley of Achor' and remains named so to this day.
JOS.8
[JOS.8.1] And Yahveh said to Joshua, "Do not fear and do not be dismayed. Take with you all the people of war, and arise, go up against Ai. See, I have given into your hand the king of Ai and his people and his city and his land." [§]
Va-yomer Yahveh el-Yehoshua al-tira ve-al-techat, kach im-cha et kol-ha-am ha-milchama, ve-kum aleh ha-Ay, re-eh natati be-yad-cha et-melech ha-Ay ve-et-amo ve-et-iro ve-et-artzo.
This verse comes from the book of Joshua. It is Yahveh speaking to Joshua, encouraging him before a battle. 'Va-yomer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Yehoshua' is Joshua's name. 'Al-tira' means 'do not fear'. 'Ve-al-techat' means 'and do not be dismayed'. 'Kach im-cha' means 'take with you'. 'Et kol-ha-am ha-milchama' means 'all the people of war'. 'Ve-kum aleh ha-Ay' means 'and arise and go up against Ai'. 'Re-eh' means 'see'. 'Natati be-yad-cha' means 'I have given into your hand'. 'Et-melech ha-Ay ve-et-amo ve-et-iro ve-et-artzo' means 'the king of Ai and his people and his city and his land'.
[JOS.8.2] And you shall do to Ai and its king as you did to Jericho and its king, only its plunder and its livestock you shall spoil for yourselves. Set for yourself an ambush for the city from behind it. [§]
ve'asita la'ai ulemalkah asher asita liyriho ulemalkah rak-shlalah ubehemtah tabozu lachem sim-lech orev la'ir me'achareha.
This verse gives instructions regarding the city of Ai and its king. It commands that Ai and its king be treated as Jericho and its king were treated - meaning utterly destroyed with all its possessions. The spoils and livestock are to be taken as plunder. Finally, it instructs to set an ambush for the city from behind it.
[JOS.8.3] And Joshua rose, and all the people of the battle, to go up against Ai. And Joshua chose thirty thousand men, valiant warriors, and sent them out at night. [§]
vayakam yehoshua vechol-am hamilchama la'alot ha'ai vayivchar yehoshua shloshim elef ish giborei hachayil vayishlachem layla
This verse describes Joshua rising up, along with all the fighting people, to go up against the city of Ai. Joshua then chose thirty thousand valiant warriors and sent them out at night.
[JOS.8.4] And he commanded them, saying, "See, you are lying in wait to the city from behind the city. Do not be far from the city very much, and all of you will be ready." [§]
Va-ye-tsav otam le-mor re-u atem orvim la-ir me-achorei ha-ir al-tarchiku min ha-ir me-od ve-hi-item kul-chem nechonim.
This verse contains a command given to a group of people. 'Va-ye-tsav' means 'and he commanded'. 'Otam' means 'them'. 'Le-mor' means 'to say'. 'Re-u' means 'see'. 'Atem' means 'you'. 'Orvim' means 'lying in wait'. 'La-ir' means 'to the city'. 'Me-achorei ha-ir' means 'behind the city'. 'Al-tarchiku' means 'do not be far'. 'Min ha-ir' means 'from the city'. 'Me-od' means 'very'. 'Ve-hi-item' means 'and you will be'. 'Kul-chem' means 'all of you'. 'Nechonim' means 'ready'.
[JOS.8.5] And I, and all the people who are with me, will approach the city. And it will be that if they come out to meet us as they did previously, we will flee before them. [§]
va-ani ve-chol-ha-am asher itti nikrav el-ha-ir ve-haya ki-yetsu likrateinu ka-asher ba-rishona ve-nasnu lifnehem.
This verse describes a planned approach to a city. "va-ani" means "and I". "ve-chol-ha-am asher itti" means "and all the people who are with me". "nikrav el-ha-ir" means "we will approach the city". "ve-haya ki-yetsu likrateinu" means "and it will be that they come out to meet us". "ka-asher ba-rishona" means "as in the first time". "ve-nasnu lifnehem" means "and we will flee before them". The verse outlines a strategy: approach the city, and if the inhabitants come out to meet them as they did before, they will retreat.
[JOS.8.6] And they will go after us until we have rectified them from the city, because they will say, "They are fleeing before us," as it was in the beginning, and we will flee before them. [§]
ve-yatzu akhareinu ad ha-tikenu otam min-ha-ir ki yo'ameru nasim le-paneinu ka-asher ba-rishonah ve-nasnu lifanehem.
This verse describes people going after others until they have corrected them from the city, because they will say, "They are fleeing before us," as in the beginning, and we will flee before them.
[JOS.8.7] And you will rise from the ambush and you will inherit the city, and Yahveh, the Gods your God, will give it into your hand. [§]
ve-at-tem ta-ku-mu mi-ha-o-rev ve-ho-rash-tem et-ha-ir u-net-anah Yahveh Elohim-kem be-yed-chem.
This verse details a command regarding an attack on a city. 've-at-tem' means 'and you'. 'ta-ku-mu' means 'you will rise'. 'mi-ha-o-rev' means 'from the ambush'. 've-ho-rash-tem' means 'and you will inherit/possess'. 'et-ha-ir' means 'the city'. 'u-net-anah' means 'and Yahveh will give'. 'Yahveh Elohim-kem' means 'Yahveh, the Gods your God'. 'be-yed-chem' means 'into your hand'.
[JOS.8.8] And it will be, as you seize the city, you shall set the city ablaze with fire, according to the word of Yahveh you shall do. See, I have commanded you. [§]
vehayah k'tafsechem et-ha'ir tatzitu et-ha'ir ba'esh kidvar Yahveh ta'asu reu tziviti etchem
This verse describes a command to utterly destroy a city with fire. 'vehayah' means 'and it will be'. 'k'tafsechem' means 'as you seize'. 'et-ha'ir' means 'the city'. 'tatzitu' means 'you set ablaze'. 'ba'esh' means 'with fire'. 'kidvar Yahveh' means 'according to the word of Yahveh'. 'ta'asu' means 'you do'. 'reu' means 'see'. 'tziviti' means 'I have commanded'. 'etchem' means 'you'.
[JOS.8.9] And Joshua sent them, and they went toward the west, and they settled between Bethel and Ai, from the sea toward Ai. And Joshua spent the night that night among the people. [§]
va-yish-la-chem yə-ho-shu-a va-ye-lek-hu el-ha-ma-ar-av va-yesh-vu bein beit-el u-vein ha-ai mi-yam la-ai va-ya-len yə-ho-shu-a ba-la-yə-lah ha-hu be-toch ha-am.
This verse describes Joshua sending spies westward between Bethel and Ai. It also states that Joshua spent the night among the people.
[JOS.8.10] And Joshua rose early in the morning, and he assessed the people, and he went up, he and the elders of Israel, before the people to the city Ai. [§]
vayashkem yəhōšua ba-boker vayifqod et-ha-am vayya'al hu v'ziqnei yisra'el lifnei ha-am ha-ai
This verse describes Joshua rising early in the morning, assessing the people, and then, along with the elders of Israel, going before the people to the city of Ai.
[JOS.8.11] And all the people of war who were with him went up, and they approached and came against the city, and they camped north of the valley. And the valley was between them and the city. [§]
vekhol-haam hamilchama asher itto alu vayigshu vayavo neged ha'ir vayachanu mitzpon la'ay vehagi beinano ubein-ha'ay
This verse describes the people of war who went up with someone and approached the city, camped north of the valley, and the valley was between them and the city.
[JOS.8.12] And he took about five thousand men and he placed them as an ambush between Bethel and between Ai from the west towards the city. [§]
va-yik-ach kah-ha-me-shet a-la-feem ee-ish va-ya-sem o-tam o-rev bein beit-el u-bein ha-ai mi-yam la-eer
This verse describes someone taking five thousand men and positioning them as an ambush between Bethel and Ai, from the west towards the city. 'Va-yik-ach' means 'and he took'. 'Kah-ha-me-shet a-la-feem' means 'about five thousand'. 'Ee-ish' means 'men'. 'Va-ya-sem' means 'and he placed'. 'O-tam' means 'them'. 'O-rev' means 'an ambush'. 'Bein' means 'between'. 'Beit-el' is a proper noun, a place name, 'Bethel'. 'U-bein' means 'and between'. 'Ha-ai' is a proper noun, a place name, 'Ai'. 'Mi-yam' means 'from the west'. 'La-eer' means 'to the city'.
[JOS.8.13] And the people set all the camp which is north of the city, and its rear is south of the city. And Joshua went within the valley that night. [§]
vayyasimu haam et-kol-hamachaneh asher mitzpon la'ir ve'et-akevo miyam la'ir vayyelech yehoshua ballaylah hahu betoch haemek
This verse describes the people setting up camp around the city and then Joshua walking through the valley at night. 'Vayyasimu' means 'and they set'. 'Haam' is 'the people'. 'Et-kol-hamachaneh' is 'all the camp'. 'Asher mitzpon la'ir' means 'which is north of the city'. 'Ve'et-akevo miyam la'ir' means 'and its rear is south of the city'. 'Vayyelech yehoshua' means 'and Joshua went'. 'Ballaylah hahu' means 'that night'. 'Betoch haemek' means 'within the valley'.
[JOS.8.14] And it happened, when the king of Ai saw, that they hastened and rose early and the people of the city went out to meet Israel for battle, he and all his people to the appointed time before the Arabah, and he did not know that an ambush was waiting for him from behind the city. [§]
vayhi kir’ot melek-ha’ai vayamaharu vayas’khimu vayets’u anshei-ha’ir likrat-yisra’el lamikhama hu vekhol-amo lammo’ed lifnei ha’arava vehu lo yada ki-orev lo me’aharei ha’ir.
This verse describes the king of Ai seeing the Israelites and quickly mobilizing his army to meet them in battle. He and all his people went out to a prearranged meeting place near the Arabah. He was unaware of an ambush waiting for him behind the city.
[JOS.8.15] Then Joshua and all Israel touched themselves before them, and they fled by the way of the wilderness. [§]
vayignagu y’hoshua v’chol-yisrael lif’neihem vayansu derech hamidbar
This verse describes the reaction of Joshua and all of Israel to something that caused them to touch themselves (likely in a gesture of humility or fear) and then flee into the wilderness. 'Vayignagu' suggests a physical act of self-abasement or acknowledgement of inferiority. 'Lif’neihem' means 'before them,' indicating that they were reacting to the presence of someone or something.
[JOS.8.16] And all the people who were in the city cried out to pursue after them, and they pursued after Joshua, and they were cut off from the city. [§]
vayiz'aku kol-ha'am asher ba'ir lirdof achar'eihem vayirdfu achar'ei Yehoshua vayinatku min-ha'ir.
This verse describes the people of the city crying out and pursuing after those who had fled, specifically after Joshua, and how they were cut off from the city. 'Vayiz'aku' means 'they cried out'. 'Kol-ha'am' is 'all the people'. 'Asher ba'ir' means 'who were in the city'. 'Lirdof achar'eihem' is 'to pursue after them'. 'Vayirdfu achar'ei Yehoshua' is 'they pursued after Joshua'. 'Vayinatku min-ha'ir' means 'they were cut off from the city'.
[JOS.8.17] And no man remained in Ai and Bethel who did not go after Israel, and they abandoned the city open, and they pursued after Israel. [§]
v’lo nish’ar ‘ish ba‘ai u’veit ‘el asher lo yatz’u acharei yisra’el vayaz’vu et ha‘ir p’tucha vayird’fu acharei yisra’el.
This verse describes a situation after a conflict involving Israel. It states that no one remained in the towns of Ai and Bethel who did not follow Israel. The inhabitants left their city open and pursued after Israel.
[JOS.8.18] And Yahveh said to Joshua, "Point the spear which is in your hand toward Ai, for into your hand I will give it." And Joshua pointed the spear which was in his hand toward the city. [§]
Va-yo-mer Yahveh el-Ye-ho-shoo-ah, neteh bah-kee-don ah-sher beh-yah-de-cha el-ha-Ai kee beh-yah-de-cha et-teh-nen-nah. Va-yet Yehoshua bah-kee-don ah-sher beh-yah-do el-ha-eer.
This verse recounts God instructing Joshua to point his spear towards the city of Ai, promising victory. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'towards'. 'Ye-ho-shoo-ah' is Joshua’s name. 'Neteh' means 'point'. 'Bah-kee-don' is 'the spear'. 'Ah-sher' means 'which' or 'that'. 'Beh-yah-de-cha' means 'in your hand'. 'Ha-Ai' is 'the Ai'. 'Kee' means 'because' or 'for'. 'Et-teh-nen-nah' means 'I will give it'. 'Va-yet' means 'and he pointed'. 'Ha-eer' is 'the city'.
[JOS.8.19] And the scout rose quickly from his place and ran with extended hands, and they came to the city and captured it quickly, and they hastened and set the city on fire. [§]
vehahorev kam meherah mimkomo vayarutz hu kinatot yado vayavo ha'ir vayilchaduha vayemaharu vayatzitu et ha'ir ba'esh
This verse describes a scout quickly returning from his location and running with outstretched hands to the city. He and others captured the city quickly and then set it ablaze.
[JOS.8.20] And the people of Ai turned after them and saw, and behold, smoke from the city rose to the heavens. And there were no hands among them to escape here and there, and the people fleeing to the wilderness turned back to the pursuer. [§]
vayipnu anshei ha'ai achareihem vayiru vehineh alah ashan ha'ir hashamaima velo-hayah bahem yadayim lanus hena vahena veha'am hanas hamidbar nehefach el-harodef.
This verse describes the people of Ai turning and seeing smoke rising from their city and realizing there was no escape. Those fleeing to the wilderness turned back to be pursued. 'Vayipnu' means 'they turned'. 'Anshei ha'ai' means 'the people of Ai'. 'Achareihem' means 'after them'. 'Vayiru' means 'they saw'. 'Vehineh' means 'and behold'. 'Asan' means 'smoke'. 'Ha'ir' means 'the city'. 'Hashamaima' means 'to the heavens'. 'Velo-hayah' means 'there was not'. 'Bahem' means 'in them'. 'Yadayim' means 'hands'. 'Lanus' means 'to escape'. 'Hena vahena' means 'here and there'. 'Ha'am' means 'the people'. 'Hanas hamidbar' means 'fleeing to the wilderness'. 'Nehefach' means 'turned back'. 'El-harodef' means 'to the pursuer'.
[JOS.8.21] And Joshua and all Israel saw that the ambushers had seized the city, and that smoke from the city had ascended. Therefore they returned and struck the people of Ai. [§]
veehooshua vechol yisrael rau kee lakad haorev et haeer vekee aalah ashan haeer vayashuvu vayaku et anshei haai.
This verse describes Joshua and all of Israel seeing that the ambushers had captured the city and that smoke was rising from the city. As a result, they returned and struck down the people of Ai.
[JOS.8.22] And these went out from the city to meet them, and they became among Israel, these on this side and these on that side, and they struck them until he left to them no survivor and no escapee. [§]
ve-elleh yatzoo min-ha-eer liqrateem va-yihyu le-yisrael ba-tavveh elleh mizzeh ve-elleh mizzeh va-yaku otam ad-biltee hish-eer-lo sarid u-palit.
This verse describes people leaving a city to meet others, becoming part of Israel, positioned on both sides, and then defeating those they met, leaving no survivors or escapees. 'elleh' means 'these'. 'yatzoo' means 'they went out'. 'min-ha-eer' means 'from the city'. 'liqrateem' means 'to meet them'. 'va-yihyu' means 'and they became'. 'le-yisrael' means 'to Israel'. 'ba-tavveh' means 'in the middle'. 'mizzeh' means 'from this side'. 'va-yaku' means 'and they struck'. 'otam' means 'them'. 'ad-biltee' means 'until not'. 'hish-eer-lo' means 'he left to him'. 'sarid' means 'survivor'. 'u-palit' means 'and escapee'.
[JOS.8.23] And with the king of Ai you captured alive, and they brought him near to Joshua. [§]
ve-et-melech ha-ai tafsu chai va-yakribu oto el-Yehoshua
This verse describes the capture of the king of Ai. 'Ve-et' is a conjunction and preposition meaning 'and with'. 'Melech' means 'king'. 'Ha-ai' means 'of Ai'. 'Tafsu' means 'you captured'. 'Chai' means 'alive'. 'Va-yakribu' means 'and they brought near'. 'Oto' means 'him'. 'El' means 'to'. 'Yehoshua' is the name Joshua.
[JOS.8.24] And it happened, when Israel finished killing all the inhabitants of Ai in the field and in the wilderness where they pursued them, that all of them fell by the sword until completion. And all of Israel returned to Ai and struck it with the sword. [§]
Va-yhi ke-kalot Yisrael la-horog et kol yoshvei ha-Ay ba-sadeh ba-midbar asher r'dafum bo va-yiflu kulam lefi-cherev ad-tumam va-yashuvu kol Yisrael ha-Ay va-yaku otah lefi-charev.
This verse describes the completion of the Israelites’ slaughter of all the inhabitants of Ai in the field and the wilderness where they pursued them. All of them fell by the sword until none remained. Then all the Israelites returned to Ai and struck it with the sword.
[JOS.8.25] And it happened that all who fell on that day, from man even to woman, were twelve thousand – all the people of Ai. [§]
va-yhi kol-hanoflim ba-yom ha-hu mei-ish ve-ad-ishah shneim asar elef kol anshei ha-ai
This verse describes the number of people who fell on a particular day, specifically from man to woman, totaling twelve thousand, all the people of Ai.
[JOS.8.26] Joshua did not withdraw his hand, which he had stretched out with the spear, until he had destroyed all the inhabitants of Ai. [§]
vee-ho-shoo-ah lo heh-sheev yahd-oh ah-sher nah-tah bah-kee-dohn ahd ah-sher heh-khreehm et kol yoh-sheh-bee hah-ah-ee
This verse describes Joshua not withdrawing his hand, which was stretched out with the spear, until all the inhabitants of Ai were destroyed. Let's break down the names: 'Joshua' is a proper noun and remains unchanged. 'Yahveh' is the name of God, and we translate it as 'Yahveh'.
[JOS.8.27] Only the beasts and the plunder of that city did Israel plunder for themselves, according to the word of Yahveh, which He commanded to Joshua. [§]
rak habbehemah ushallal ha'ir hahi bazzu lahem Yisrael kidvar Yahveh asher tzivah et-Yehoshua.
This verse describes the spoils of war taken by the Israelites. 'rak' means 'only'. 'habbehemah' means 'the beast'. 'ushallal' means 'and the plunder'. 'ha'ir' means 'the city'. 'hahi' means 'this'. 'bazzu' means 'they plundered'. 'lahem' means 'for them'. 'Yisrael' is 'Israel'. 'kidvar' means 'according to the word'. 'Yahveh' is the name of God. 'asher' means 'which'. 'tzivah' means 'commanded'. 'et-Yehoshua' means 'Joshua'.
[JOS.8.28] And Joshua burned the city of Ai, and he made it a perpetual heap, a ruin, until this day. [§]
vayisrof y’hoshua et-ha’ay vayesimeha tel-olam sh’mama ad ha’yom ha’zeh.
This verse describes Joshua burning the city of Ai and making it a perpetual heap of ruins.
'vayisrof' means 'and he burned'.
'y’hoshua' is Joshua’s name.
'et-ha’ay' means 'the city of Ai'.
'vayesimeha' means ‘and he made it.’
'tel-olam' means ‘a heap forever’ or ‘a perpetual heap’.
'sh’mama' means ‘desolate’ or ‘a ruin.’
'ad ha’yom ha’zeh' means ‘until this day.’
[JOS.8.29] And they hanged the king of Ai on a tree until the time of evening. And when the sun went down, Joshua commanded, and they took his corpse down from the tree and threw it at the opening of the gate of the city. And they raised over him a large pile of stones, which remains until this day. [§]
ve'et-melech ha'ai talah al-ha'etz ad-et ha'arev u'chevo ha'shemesh tsivah yehoshua vayoridu et-nivlato min-ha'etz vayashlichu otah el-petach sha'ar ha'ir vayakimu alav gal-avanim gadol ad ha'yom hazeh.
This verse describes the fate of the king of Ai after his city was conquered by the Israelites. He was hanged on a tree until sunset, then his body was taken down and thrown at the gate of his city. A large pile of stones was erected over him, which remained there until the time this was written. Each word is a direct rendering of the original text's meaning.
[JOS.8.30] Then Joshua will build an altar to Yahveh, the God of Israel, on Mount Ebal. [§]
az yivneh yehoshua mizbeach la-yahveh elohey yisrael behar eival.
This verse describes Joshua building an altar to Yahveh, the God of Israel, on Mount Ebal. 'az' means 'then'. 'yivneh' is a future tense verb meaning 'will build'. 'yehoshua' is 'Joshua'. 'mizbeach' means 'altar'. 'la-' is a preposition meaning 'to'. 'yahveh' is the proper name of God. 'elohey' means 'God of'. 'yisrael' is 'Israel'. 'behar' means 'on the mountain'. 'eival' is 'Ebal'.
[JOS.8.31] As Moses, the servant of Yahveh, commanded the children of Israel, as it is written in the book of the Teaching of Moses, an altar of stones, whole, upon which no iron was lifted, and upon it they offered burnt offerings to Yahveh, and they sacrificed peace offerings. [§]
ka-asher tzee-vah mosheh eh-ved-Yahveh et-bnei Yisra-el ka-hak-toov be-sefer Torah Moshe miz-bach av-a-nim shle-moht asher lo-henif a-lei-hem bar-zel va-ya-a-loo a-lai-v o-lot la-Yahveh va-yiz-bchu shla-mim.
This verse describes how the Israelites built an altar of uncut stones, as commanded by Moses. The altar was not to be worked with iron tools. They offered burnt offerings and peace offerings to Yahveh on it.
[JOS.8.32] And he wrote there on the stones a copy of the Law of Moses, which he had written for the children of Israel. [§]
Va-yik-tav-sham al-ha-a-va-nim et mish-neh to-rat Mo-sheh asher ka-tav lif-nei b-nei Yis-ra-el.
This verse describes writing on stones a copy of the Law of Moses, which he had written for the children of Israel. 'Va-yik-tav' means 'and he wrote'. 'Sham' means 'there' or 'on'. 'Ha-a-va-nim' means 'the stones'. 'Et' is a grammatical particle indicating a definite direct object. 'Mish-neh' means 'a copy' or 'duplicate'. 'To-rat' means 'the Law of'. 'Mo-sheh' is Moses. 'Asher' means 'which'. 'Ka-tav' means 'he wrote'. 'Lif-nei' means 'before' or 'for'. 'B-nei' means 'children of'. 'Yis-ra-el' is Israel.
[JOS.8.33] And all of Israel, its elders, its officials, and its judges, stood on this side and on that side of the Ark, facing the priests, the Levites, who carried the Ark of the covenant of Yahveh. Like the foreigner and the citizen, half faced toward Mount Gerizim and half toward Mount Ebal, as Moses, the servant of Yahveh, had commanded to bless the people of Israel initially. [§]
vəḵāl-yiśrā’ēl ʾūzəqēnāyw vēšōṭrîm ׀ vēšōpṭāyw ʿōmḏîm miấə ׀ ʾūmiấə ׀ lā’ārōn neged haḵōhănîm haLəwîm nōś’ē ׀ ’ărōn bərît-yəhvəh kaḡēr kā’ezrāḥ ḥeṣyō ’el-mūl har-gərizîm vēhaḥeṣyō ’el-mūl har-ʿēyvāl ka’ăšer ṣivā mōšeh ʿeved-yəhvəh ləvārēḵ ’et-hā’ām yiśrā’ēl bār’ōšōnā.
This verse describes the positioning of the people of Israel during a ceremony led by Moses. All of Israel – elders, officials, and judges – stood on either side of the Ark. The priests, the Levites, carried the Ark. The people stood as foreigners and citizens alike, half facing Mount Gerizim and half facing Mount Ebal, as Moses, the servant of Yahveh, had commanded for the purpose of blessing the people of Israel.
[JOS.8.34] And after that, he called out all the words of the Law, the blessing and the curse, according to all that is written in the book of the Law. [§]
ve'akharei-khen kara et-khal-divrei haTorah habrakhah vehakelah kekhal-hakhatuv b'sefer haTorah.
This verse describes someone reciting all the words of the Law, specifically the blessings and the curses, as they are written in the book of the Law. Let's break down the names of God used:
'haTorah' refers to 'the Law', often attributed to the Gods, and is derived from 'Torah'.
[JOS.8.35] There was not a word of all that Moses commanded that Joshua did not read before the entire assembly of Israel, including the women, the children, and the alien who lived among them. [§]
lo haya davar mikol asher tzivah Moshe asher lo kara Yehoshua neged kol kehal Yisrael vehannashim vehataf vehager haholech bekirbam.
This verse states that there was not a word of all that Moses commanded which Joshua did not read before all the congregation of Israel, the women, the little ones, and the stranger who dwelt among them.
JOS.9
[JOS.9.1] And it happened, when all the kings who were beyond the Jordan, in the mountains, in the lowland, and along all the coast of the Great Sea, facing Lebanon – the Hittite, the Amorite, the Canaanite, the Perizzite, the Hivvite, and the Jebusite – heard about it… [§]
va-yhi ki-shmoa kol-ha-malachim asher be-ever ha-yarden ba-har u-va-shfela u-ve-chol chof ha-yam ha-gadol el-mul ha-levanon ha-chiti ve-ha-emori ha-kena'ani ha-prizzi ha-chivvi ve-ha-yebusi
This verse describes the reaction of various kings upon hearing about something (unspecified in this single verse, but contextually, the Israelites’ crossing of the Jordan). It lists the kings ‘beyond the Jordan’, in the mountains, the lowland, and along the Great Sea (Mediterranean), facing Lebanon. The listed kings are of different nations inhabiting Canaan.
[JOS.9.2] And they gathered together to fight with Joshua and with Israel, with one mouth. [§]
vayitkabsu yachdav lehilachem im-Yehoshua ve'im-Yisrael peh echad.
This verse describes a gathering to fight against Joshua and Israel with one mouth (meaning unitedly). 'Vayitkabsu' means 'they gathered'. 'Yachdav' means 'together'. 'Lehilachem' means 'to fight'. 'Im' means 'with'. 'Yehoshua' is the name Joshua. 'Yisrael' is the name Israel. 'Peh echad' literally means 'mouth one', signifying unity or agreement.
[JOS.9.3] And the inhabitants of Gibeon heard that which Joshua did to Jericho and to Ai. [§]
ve-yosh-vay giv-ohn sha-may-u et asher a-sah yho-shua li-yree-kho u-la-ai
This verse describes the inhabitants of Gibeon hearing about the actions that Joshua performed against Jericho and Ai. 've' is a conjunction meaning 'and'. 'yosh-vay' is plural for 'inhabitants'. 'giv-ohn' is the name Gibeon. 'sha-may-u' means 'they heard'. 'et' is a grammatical particle. 'asher' means 'that which'. 'a-sah' means 'he did'. 'yho-shua' is the name Joshua. 'li-yree-kho' means 'to Jericho'. 'u-la-ai' means 'and to Ai'.
[JOS.9.4] And also they made deceit, and they went and presented themselves as traders, and they took old sacks for their donkeys, and old wineskins, torn and patched. [§]
vayasu gam-hemah be'armah va-yelechu vayitztayru vayikchu sakim balim lechamorehem venoadot yain balim umbukakim umtzorarim.
This verse describes the Ephraimites deceiving Gideon. 'Vayasu' means 'they made'. 'Gam-hemah' means 'also they'. 'Be'armah' refers to deceit or trickery. 'Va-yelechu' means 'and they went'. 'Vayitztayru' refers to presenting themselves as merchants or traveling traders. 'Vayikchu' means 'they took'. 'Sakim balim' means 'old sacks'. 'Lechamorehem' means 'for their donkeys'. 'Venoadot yain balim' means 'old wineskins'. 'Umbukakim' means 'and torn'. 'Umtzorarim' means 'and patched'. The verse details the Ephraimites preparing to appear as harmless merchants with old supplies.
[JOS.9.5] Their sandals were worn out and their clothing was tattered on their feet, and worn garments were on them. All of their provision of food had become dried up and spotted. [§]
oo-neh-loh-tah-vahl-oht oo-meh-too-lah-oht beh-rahg-lay-hem oo-sheh-lah-moht vahl-oht ah-lay-hem veh-kohl leh-hem tzee-dahm yah-vesh hah-yah nee-koo-deem.
This verse describes the worn condition of the clothing and provisions of people, likely after a journey or hardship. 'U-ne'alot' refers to sandals, 'balot' means worn out. 'U-metulat' refers to clothing, also worn. 'Shlamot' refers to garments, also worn. 'Lehem tzeidam' refers to their provision of food, and 'yavesh' means dried up or withered. 'Nikudim' means blemishes or spots.
[JOS.9.6] And they went to Joshua to the camp of Gilgal and said to him and to the man of Israel, “We have come from a distant land. And now, make a covenant with us.” [§]
vayelchu el-y’hoshua el-hamachaneh hagilgal vayomru elav veal-ish yisrael me'eretz rechokah ba'anu ve'atah kir'tu-lanu brit.
This verse describes a group of people going to Joshua at the camp of Gilgal and stating they have come from a distant land and now desire to make a covenant with them. The names are as follows: 'Y’hoshua' is Joshua. 'HaMachaneh' means 'the camp'. 'HaGilgal' means 'Gilgal'. 'Ish Yisrael' means 'man of Israel', and is referring to the people of Israel.
[JOS.9.7] And the man of Israel said to the Hivite, "Perhaps you dwell amongst us? And how can I make a covenant with you?" [§]
Va-yo-me-ru eesh Yis-ra-el el ha-chi-vi oo-lai be-kir-bi a-tah yo-shev ve-ei-ch ek-rot-lekha-bri-t.
This verse describes a conversation between an Israelite man and a Hivite. The Israelite asks if the Hivite dwells amongst them, and how a covenant can be made with someone whose location is unknown. 'Eesh' means man, 'Yisrael' is Israel, 'chi-vi' is Hivite, 'oo-lai' means perhaps, 'be-kir-bi' means within me or amongst me, 'a-tah' means you, 'yo-shev' means dwelling or sitting, 've-ei-ch' means how, 'ek-rot' means to make, 'lekha' means to you, 'bri-t' means covenant.
[JOS.9.8] And they said to Joshua, "We are your servants." And Joshua said to them, "Who are you, and from where do you come?" [§]
vayomru el-y’hoshua avadecha anachnu vayomer alehem y’hoshua mi atem umeayin tabo’u.
This verse recounts a conversation between Joshua and a group of people. The first part states they are saying to Joshua, "We are your servants". Joshua then asks them, "Who are you and where do you come from?"
[JOS.9.9] And they said to him, "From a very distant land, your servants have come for the name of Yahveh, the Gods of you, for we have heard reports and all that was done in Egypt." [§]
vayomru elav me'eretz rechokah me'od bau avadaycha leshem Yahveh Eloheykha ki-shamnu sham'o ve'et kol-asher asa bemitzrayim
This verse recounts a conversation where people are speaking to someone about their journey from a very distant land. They state their servants have come for the name of Yahveh, the Gods of that person, because they have heard reports and everything that was done in Egypt.
[JOS.9.10] And all that was done to the two kings of the Amorites, who were beyond the Jordan, to Sichon, king of Heshbon, and to Og, king of Bashan, who were associated with Ashtaroth. [§]
ve’et kol asher asa lishnei malchei ha’emorim asher be’ever ha’yarden lesichon melech cheshbon ul’og melech habashan asher be’ashtarot.
This verse details what was done to the two Amorite kings. 've’et' means 'and' or 'also'. 'kol asher asa' means 'all that was done'. 'lishnei malchei ha’emorim' means 'to the two kings of the Amorites'. 'asher be’ever ha’yarden' means 'who were beyond the Jordan'. 'lesichon melech cheshbon' means 'to Sichon, king of Heshbon'. 'ul’og melech habashan' means 'and to Og, king of Bashan'. 'asher be’ashtarot' indicates the location or association with Ashtaroth.
[JOS.9.11] And they said to us, "Our elders and all the inhabitants of our land, to say, 'Take in your hand provisions for the way, and go to meet them. And you will say to them, 'Your servants we are.' And now make with us a covenant." [§]
vayomru elenu zkenenu vchol yoshvei artzenu leemor khu beyedchem tsedah laderach ulechu likratam vaamartem alehem avdeichem anachnu veatah kirto lanu brit.
This verse describes elders and inhabitants of a land instructing others to take provisions and approach a group, offering themselves as servants and requesting a covenant. 'Vayomru' means 'and they said'. 'Elenu' means 'to us'. 'Zkenenu' means 'our elders'. 'Vchol yoshvei artzenu' means 'all the inhabitants of our land'. 'Leemor' means 'to say'. 'Khu beyedchem' means 'take in your hand'. 'Tsedah laderach' means 'provisions for the way'. 'Ulechu likratam' means 'and go to meet them'. 'Vaamartem alehem' means 'and you will say to them'. 'Avdeichem anachnu' means 'your servants we are'. 'Veatah kirto lanu brit' means 'and now make with us a covenant'.
[JOS.9.12] This is our food, warm, which we prepared from our houses in the day of our going out to go to you, and now, behold, it is dry, and it became spots. [§]
zeh loch’menu cham histsaydenu oto mibateinu beyom tsetenu lalechem aleichem ve’ata hine yavash vehaya nikudim
This verse describes manna, the food provided to the Israelites in the wilderness. 'Zeh' means 'this'. 'Loch’menu' means 'our food'. 'Cham' means 'warm'. 'Histsaydenu' means 'we prepared'. 'Oto' means 'it'. 'Mibateinu' means 'from our houses'. 'Beyom tsetenu' means 'in the day of our going out'. 'Lalechem' means 'to go'. 'Aleichem' means 'to you'. 'Ve’ata' means 'and now'. 'Hine' means 'behold'. 'Yavash' means 'dry'. 'Vehaya' means 'and it became'. 'Nikudim' means 'spots' or 'blemishes'.
[JOS.9.13] And these are the leakages of the wine that we filled into new containers, and behold, they have split. And these are our provisions, and our shoes are worn out from much of the journey, very much. [§]
ve'eleh no'dot hayayin asher mile'anu chadashim vehineh hitbakku ve'eleh shalmoteynu une'aleynu balu merov haderech me'od.
This verse describes worn out provisions and shoes during a journey. "ve'eleh" means "and these". "no'dot" means "leakages" or "drippings". "hayayin" means "of the wine". "asher" means "that" or "which". "mile'anu" means "we filled". "chadashim" means "new". "vehineh" means "and behold". "hitbakku" means "they split" or "they broke". "shalmoteynu" means "our provisions". "une'aleynu" means "and our shoes". "balu" means "wore out" or "are worn". "merov" means "from the abundance of" or "from much". "haderech" means "the way" or "the journey". "me'od" means "very" or "much".
[JOS.9.14] And the men took from their catch, and they did not ask the mouth of Yahveh. [§]
va-yik-hoo ha-a-nash-eem mee-tseh-ee-dahm ve-et-pee Yahveh lo sha-ah-loo
This verse describes men taking from their catch (presumably of animals) without asking the Gods. ‘Va-yik-hoo’ means ‘and they took’. ‘Ha-a-nash-eem’ means ‘the men’. ‘Mee-tseh-ee-dahm’ means ‘from their catch’. ‘Ve-et-pee’ means ‘and the mouth of’. ‘Yahveh’ is the proper name of the God of Israel. ‘Lo sha-ah-loo’ means ‘they did not ask’.
[JOS.9.15] And Joshua made peace with them, and he established a covenant with them for their continued existence, and the leaders of the congregation swore to them. [§]
Va'yas lahem Yehoshua shalom va'yikrot lahem brit lechayotam va'yishab'u lahem nesi'ei ha'eda.
This verse describes Joshua making peace with a people, establishing a covenant with them for their continued existence, and the leaders of the congregation swearing to them. The word 'Yehoshua' is Joshua's name. 'Shalom' means peace. 'Brit' means covenant. 'Lechayotam' means for their life or existence. 'Nesi'ei' is leaders. 'Ha'eda' is the congregation.
[JOS.9.16] And it came to pass at the end of three days, after they had made a covenant for themselves, and they heard that they were near to him, and near to him they were dwelling. [§]
Va-yi-hi mi-kitz-eh shlo-shet ya-mim a-cha-rei a-sher ka-rat-u la-hem brit va-yish-me-u ki-kro-vim hem elav u-vekirevo hem yosh-vim.
This verse describes a situation occurring three days after a covenant was made. Those who made the covenant then learned that they were close to 'him' (a person not explicitly named but assumed to be a leader or important figure) and that they were dwelling near to him.
[JOS.9.17] The sons of Israel traveled and came to their cities on the third day, and their cities were Giv'on, and Hakfirah, and Be'rot, and Kiryat Yearim. [§]
vayis'u b'nei yisra'el vayavo'u el 'areheihem bayom hashelishi ve'areheihem giv'on vehakfirah ube'rot vekiryat yearim.
This verse describes the Israelites traveling and arriving at their cities on the third day. The cities named are Giv'on, Hakfirah, Be'rot, and Kiryat Yearim. The words 'b'nei' means 'sons of', 'el' means 'to', 'bayom' means 'on the day', 've' means 'and', and 'ha' is a definite article meaning 'the'.
[JOS.9.18] And the sons of Israel did not strike them, because the leaders of the congregation had sworn an oath to them in Yahveh, the God of Israel. And all the congregation complained against the leaders. [§]
Velo hikum benee Yisrael ki-nishbe’u lahem nesi’ei ha’edah ba-Yahveh Elohei Yisrael va-yillonu kol-ha’edah al-hanesi’im.
This verse describes a situation where the Israelites did not attack the Amalekites, despite being commanded to do so. This was because the leaders of the congregation swore an oath to them. The entire congregation then complained to the leaders about this decision. Each word is translated as follows: 'Velo' - and not; 'hikum' - they struck; 'bnee' - sons/children of; 'Yisrael' - Israel; 'ki' - because/for; 'nishbe’u' - they swore; 'lahem' - to them; 'nesi’ei' - leaders of; 'ha’edah' - the congregation; 'ba-Yahveh' - in Yahveh; 'Elohei' - God of; 'Yisrael' - Israel; 'va-yillonu' - and they complained; 'kol' - all; 'ha’edah' - the congregation; 'al' - against; 'hanesi’im' - the leaders.
[JOS.9.19] And all the leaders said to all the congregation, "We swore to them by Yahveh, the Gods of Israel. And now, we cannot touch them." [§]
vayomru kol-hanesiyim el-kol-ha'eda anachnu nishba'nu lahem bayahveh elohey yisrael ve'ata lo nuchal lingoa bahhem
This verse recounts a situation where leaders have made an oath. 'Vayomru' means 'and they said'. 'Kol-hanesiyim' refers to 'all the leaders'. 'El-kol-ha'eda' means 'to all the congregation'. 'Anachnu nishba'nu lahem' translates to 'we swore to them'. 'Bayahveh elohey yisrael' means 'by Yahveh, the God of Israel'. 'Ve'ata' means 'and now'. 'Lo nuchal' means 'we cannot'. 'Lingoa bahhem' means 'touch them'.
[JOS.9.20] This we will do for them and revive them, and there will not be wrath upon us regarding the oath which we swore to them. [§]
zo-at na-a-seh la-hem ve-ha-ha-yeh o-tam ve-lo yi-hyeh a-leinu kefetz al-ha-shvuah asher nish-ba-nu la-hem.
This verse discusses a plan to perform an action for 'them' and to revive 'them,' with a concern about avoiding wrath regarding an oath sworn to 'them'. 'Zo-at' means 'this'. 'Na-a-seh' means 'we will do'. 'La-hem' means 'for them'. 'Ve-ha-ha-yeh' means 'and revive'. 'O-tam' means 'them'. 'Ve-lo yi-hyeh' means 'and there will not be'. 'A-leinu' means 'upon us'. 'Kefetz' means 'wrath'. 'Al-ha-shvuah' means 'regarding the oath'. 'Asher nish-ba-nu' means 'which we swore'. 'La-hem' means 'to them'.
[JOS.9.21] And they said to them, the leaders, "May they live." And they became woodcutters and water carriers for all the congregation, as the leaders had spoken to them. [§]
vayomru alehem hannesiim yichyu vayehu chotvei etzim vesoavei mayim lechol ha'edah kaasher dibru lahem hannesiim.
This verse describes the outcome of a dispute regarding labor duties. 'Vayomru' means 'and they said'. 'Alehem' means 'to them'. 'Hannesiim' means 'the leaders'. 'Yichyu' is a somewhat unusual form implying 'may they live' or 'let them live', used here to indicate the leaders' decree. 'Vayehu' means 'and they became'. 'Chotvei etzim' means 'woodcutters of trees' or 'those who cut wood'. 'Soavei mayim' means 'water carriers' or 'those who draw water'. 'Lechol ha'edah' means 'for all the congregation'. 'Kaasher dibru lahem hannesiim' means 'as the leaders spoke to them'.
[JOS.9.22] And Yehoshua called to them and spoke to them, saying, "Why have you deceived us, saying, 'We are very distant from you,' while you dwell within us?" [§]
Va-yik-ra la-hem Yehoshua va-ye-da-ber a-lei-hem le-emor lamah rimitem otanu le-emor rechokim anachnu mi-chem me-od ve-atem be-kir-be-nu yoshvim.
This verse describes Yehoshua addressing a group of people, questioning their deception. 'Va-yik-ra' means 'and he called'. 'La-hem' means 'to them'. 'Yehoshua' is a proper noun, generally understood as 'Yahveh is salvation'. 'Va-ye-da-ber' means 'and he spoke'. 'A-lei-hem' means 'to them'. 'Le-emor' means 'to say'. 'Lamah' means 'why'. 'Rimitem' means 'you have deceived'. 'Otanu' means 'us'. 'Rechokim' means 'distant'. 'Anachnu' means 'we'. 'Mi-chem' means 'from you'. 'Me-od' means 'very'. 'Ve-atem' means 'and you'. 'Be-kir-be-nu' means 'within us'. 'Yoshvim' means 'dwell'.
[JOS.9.23] And now, you are cursed, and no servant, woodcutter, or water carrier will be found among you to serve the house of the Gods. [§]
ve'ata arurim atem ve lo-yikkaret mikhem eved ve khotvei etzim ve sho'avei mayim le beit elohay.
This verse describes a curse placed upon a people, stating that none among them will be a servant, woodcutter, or water carrier for the house of God. 'Ve'ata' means 'and now'. 'Arurim' means 'cursed'. 'Atem' means 'you'. 'Lo-yikkaret' means 'will not be cut off'. 'Mikhem' means 'from among you'. 'Eved' means 'servant'. 'Khotvei etzim' means 'woodcutters'. 'Sho'avei mayim' means 'water carriers'. 'Le beit elohay' means 'for the house of the Gods'.
[JOS.9.24] They answered Joshua, and said, “It has been told to your servants that Yahveh, your God, commanded Moses, his servant, to give you the entire land and to destroy all the inhabitants of the land before you. And we are very afraid for our lives because of you, and we will do this thing.” [§]
vayanu et-yəhōšua vayyomeru ki hugad hugad laavadayka et asher tsivah Yahveh Eloheyka et-Mosheh avdəka latteyt lakhem et kol-haaretz uləhashmid et kol-yoshvey haaretz mipneykem vanira meod lenafshoteynu mipneykem vanaseh et-hadavar hazeh.
This verse records a response to Joshua. The people are acknowledging that they have been informed of the command Yahveh, their God, gave to Moses, his servant, to give them the entire land and to destroy all its inhabitants before them. They express fear for their lives because of this, and state that they will fulfill the command.
[JOS.9.25] And now, we are in your hand, as is good and as is right in your eyes to do for us, do. [§]
ve'atah hinnehnu beyadecha kattov vekayashar be'einecha la'asot lanu ase
This verse is a plea to a powerful figure, offering them agency over the speaker's fate. 'Ve'atah' means 'and now'. 'Hinnehnu' means 'here we are', but functions as 'we are'. 'Beyadecha' means 'in your hand', indicating control or power. 'Kattov' means 'as good', 'vekayashar' means 'and as right', both functioning as adverbs describing how the speaker wants to be treated. 'Be'einecha' means 'in your eyes'. 'La'asot lanu' means 'to do for us', and 'ase' means 'do'.
[JOS.9.26] And he did thus to them, and he saved them from the hand of the sons of Israel, and did not kill them. [§]
Va-ya-as lo-hem kehn va-ya-tzel otam mi-yad bene-yisrael ve-lo ha-ra-gu-m.
This verse describes a situation where 'they' were delivered from the hand of the sons of Israel, and were not killed. 'Va-ya-as' means 'and he did'. 'Lo-hem' means 'to them'. 'Kehn' means 'thus' or 'so'. 'Va-ya-tzel' means 'and he saved'. 'Otam' means 'them'. 'Mi-yad' means 'from the hand of'. 'Bene-yisrael' means 'sons of Israel'. 'Ve-lo' means 'and not'. 'Ha-ra-gu-m' means 'killed them'.
[JOS.9.27] And Joshua gave them on that day, woodcutters for wood and drawers of water for the assembly, and for the altar of Yahveh until this day, to the place that will be chosen. [§]
va-yit-ten-em ye-ho-shu-a bay-yom ha-hu kho-tev-ei etz-im ve-so-a-vei ma-yim la-ed-ah u-le-miz-bach ye-ha-veh ad-ha-yom ha-zeh el-ha-ma-kom a-sher yiv-char.
This verse describes Joshua assigning certain people to tasks of woodcutting and water-carrying for the assembly and for the altar of Yahveh. These assignments are to continue 'until this day' to the place which will be chosen.
JOS.10
[JOS.10.1] And it came to pass when my Lord, the righteous, king of Jerusalem, heard that Yehveh had captured Ai and devoted it to destruction, as he had done to Jericho and its king, so he did to Ai and its king. And when the inhabitants of Givon had made peace with the Israelites, they remained among them. [§]
Va-yhi ki-shmo-a Adonai-tzedek melech Yerushalayim ki-lachad Yehoshua et-ha-ai va-yachrimah, ka-asher asa le-Yeriho u-le-malchah, ken-asa la-ai u-le-malchah. Ve-ki-hishlimu yoshvei Givon et-Yisrael va-yihyu be-kirbam.
This verse describes the reaction of Adoni-tzedek, the king of Jerusalem, to the conquest of Ai by Yehoshua, and the subsequent peace treaty between the Israelites and the inhabitants of Givon. 'Va-yhi' means 'and it came to pass'. 'Ki' means 'that'. 'Adonai-tzedek' is a proper name, meaning 'my Lord is righteous'. 'Melech' means 'king'. 'Lachad' means 'he captured'. 'Va-yachrimah' means 'and he devoted to destruction'. 'Ka-asher' means 'as'. 'Malchah' means 'its king'. 'Ken-asa' means 'so he did'. 'Hishlimu' means 'they completed/made peace'. 'Yoshvei' means 'inhabitants'. 'Be-kirbam' means 'among them'.
[JOS.10.2] And they feared greatly, because the city of Gibeon was a great city, like one of the cities of the kingdom, and because it was greater than the Ai, and all its people were warriors. [§]
vayiru meod ki ir gedolah givon ke'achat arei hamamlacha ve'ki hi gedolah min-ha'ai vechal-anesheha giborim
This verse describes the fear experienced by those who saw the city of Gibeon. They were very afraid because Gibeon was a great city, like one of the cities of the kingdom, and it was greater than Ai, and all its people were warriors.
[JOS.10.3] Adoni-tzedek, the king of Jerusalem, sent to Hoham, the king of Hebron, and to Pir’am, the king of Yarmut, and to Yafia, the king of Lakish, and to Devir, the king of Eglon, saying… [§]
vayishlach adonai-tzedek melech yerushalayim el-hoham melech-chebron ve'el-pir'am melech-yarmut ve'el-yafia melech-lakish ve'el-devir melech-eglon le'emor.
This verse describes Adoni-tzedek, the king of Jerusalem, sending a message to four other kings: Hoham of Hebron, Pir'am of Yarmut, Yafia of Lakish, and Devir of Eglon. The word 'le'emor' indicates that a message was being sent.
[JOS.10.4] Come to God and help me, and we will strike Givon, for it has made peace with Joshua and with the children of Israel. [§]
alu-elai ve-izruni ve-nakkeh et-givon ki-hishlima et-y'hoshua ve-et-b'nei yisrael.
This verse is a call to action, urging someone to come to 'God' and assist in defeating Givon. It states that Givon has made peace with Joshua and the children of Israel. 'El' refers to 'God'. 'Y'hoshua' is a proper name, Joshua. 'B'nei Yisrael' refers to the children of Israel.
[JOS.10.5] And they gathered and went up: five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Yarmut, the king of Lakish, the king of Eglon, they and all their camps. And they camped on Gibeon and fought against it. [§]
vayye'asfu vayya'alu chamishet malkhei ha'emori melekh Yerushalayim melekh Chevron melekh Yarmut melekh Lakish melekh Eglon hem vechol machanehem vayachanu al Giv'on vayilachamu aleha
This verse describes five Amorite kings gathering their armies and attacking Gibeon. 'Vayye'asfu' means 'and they gathered'. 'Vayya'alu' means 'and they went up'. 'Chamishet' means 'five'. 'Malkhei' means 'kings of'. 'Ha'emori' means 'the Amorites'. The following names are kings of specific cities. 'Hem' means 'they'. 'Vechol machanehem' means 'and all their camps'. 'Vayachanu' means 'and they camped'. 'Al Giv'on' means 'on Gibeon'. 'Vayilachamu aleha' means 'and they fought against it'.
[JOS.10.6] And the people of Gibeon sent to Joshua, to the camp at Gilgal, saying, "Do not withdraw your hand from your servants, quickly come up to us, and save us and help us, for all the kings of the Amorites who dwell in the mountains have gathered against us." [§]
vayishlehu anshe Givon el-Yehoshua el-hamachaneh haGilgalah leemor al-teref yadeycha meavadeycha aleinu meherah vehoshiy'ah lanu ve'ezrenu ki nikbtzu aleinu kol-malchei haEmori yoshevei hahar.
This verse recounts the people of Gibeon sending a message to Joshua. They are pleading with him not to withdraw his hand from his servants and to quickly come up to them to save and help them, because all the kings of the Amorites who dwell in the mountains have gathered against them.
[JOS.10.7] And Joshua went up from the Gilgal, he and all the people of the fighting with him, and all the valiant ones of the strength. [§]
Va-ya'al Yehoshua min ha-Gilgal hu ve-chol am ha-milchama immo ve-chol gibborei he-chayil.
This verse describes Joshua going up from Gilgal with all the fighting men and all the valiant warriors. 'Va-ya'al' means 'and he went up'. 'Yehoshua' is Joshua. 'Min' means 'from'. 'Ha-Gilgal' is 'the Gilgal'. 'Hu' means 'he'. 'Ve-chol' means 'and all'. 'Am' means 'people'. 'Ha-milchama' is 'the war' or 'the fighting'. 'Immo' means 'with him'. 'Ve-chol' again means 'and all'. 'Gibborei' is 'valiant ones' or 'heroes'. 'He-chayil' is 'the strength' or 'the army'.
[JOS.10.8] And Yahveh said to Joshua, "Do not fear them, for I have given them into your hand. No man from them will stand before you." [§]
Va-yo-mer Yahveh el-Yehoshua al-ti-ra-a me-hem ki be-yad-cha na-ta-tim lo ya-a-mod ish me-hem be-panecha.
This verse consists of several components. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Yehoshua' is the name 'Joshua'. 'Al-ti-ra-a' means 'do not fear'. 'Me-hem' means 'from them'. 'Ki' means 'for' or 'because'. 'Be-yad-cha' means 'in your hand'. 'Na-ta-tim' means 'I have given'. 'Lo ya-a-mod' means 'no one will stand'. 'Ish' means 'man'. 'Me-hem' means 'from them'. 'Be-panecha' means 'before you'.
[JOS.10.9] And he came to them, Joshua, suddenly, all the night having ascended from Gilgal. [§]
Va-yo-vo a-lei-hem Yehoshua pit-om kol-ha-lai-lah a-lah min-ha-gil-gal.
This verse describes Joshua approaching the Israelites suddenly during the night, having ascended from Gilgal. 'Va-yo-vo' means 'and he came'. 'A-lei-hem' means 'to them'. 'Yehoshua' is the name Joshua. 'Pit-om' means 'suddenly'. 'Kol-ha-lai-lah' means 'all the night'. 'A-lah' means 'he ascended' or 'he went up'. 'Min-ha-gil-gal' means 'from Gilgal'.
[JOS.10.10] Yahveh dismayed them before Israel, and He struck them with a great defeat at Gibeon. He pursued them by the way of the ascent to Beit-Choron, and He struck them until Azekah and until Makedah. [§]
vayhumem Yahveh lifnei Yisrael vayakeem makah-gedolah begivon vayirdfem derech maaleh beit-choron vayakeem ad-azekah vead-makedah
This verse describes Yahveh causing a great defeat to Israel’s enemies at Gibeon, and then pursuing them to Azekah and Makedah. ‘Vayhumem’ means ‘He dismayed/terrified.’ ‘Lifnei’ means ‘before/in the face of.’ ‘Yisrael’ is Israel. ‘Vayakeem’ means ‘He struck.’ ‘Makah-gedolah’ means ‘a great strike/defeat.’ ‘Begivon’ means ‘at Gibeon.’ ‘Vayirdfem’ means ‘He pursued.’ ‘Derech’ means ‘way/road.’ ‘Maaleh’ means ‘ascent/hill country.’ ‘Beit-choron’ means ‘house of Choron.’ ‘Ad’ means ‘until/even to.’ ‘Azekah’ is Azekah. ‘Makedah’ is Makedah.
[JOS.10.11] And it happened, as they fled from before Israel, they were at the descent of Beit-Horon. Then Yahveh threw upon them large stones from the heavens, even to Azekah, and many died. Those who died by the stones of the hail were more numerous than those whom the sons of Israel killed with the sword. [§]
vayhi benusam mipnei yisrael hem bemorad beit-choron vayehuah hishlich aleihem avanim gedolot min-hashamayim ad-azeka vayamu rabim asher metu beavnei habarad measher hargu benei yisrael becharev.
This verse describes a situation where people are fleeing from the Israelites. Yahveh throws large stones from the sky upon them, resulting in many deaths. More people died from the hailstones than were killed by the Israelites with swords.
[JOS.10.12] Then Joshua spoke to Yahveh on the day that Yahveh delivered the Amorites before the sons of Israel. And he said before the eyes of Israel, "Sun, be still over Gibeon, and moon, stand still in the Valley of Aijalon!" [§]
Az yedaber Yehoshua la-Yahveh beyom teet Yahveh et-ha-Emori lifnei benei Yisrael vayomer le’enei Yisrael shemesh begiv’on dom veyareach be’emek Ayalon.
This verse describes a conversation between Joshua and Yahveh on the day Yahveh gave the Amorites into the hands of the Israelites. Joshua then spoke before the Israelites and requested that the sun stand still over Gibeon and the moon over the Valley of Aijalon.
[JOS.10.13] And the sun was still, and the moon stood still, until a nation avenges its enemies. Is this not written in the Book of the Upright? And the sun stood in the middle of the sky and did not hurry to finish the day. [§]
va-yidom ha-shemesh ve-yareach amad ad-yikom goy oy-vayv ha-lo hee ketuvah al-sefer ha-yashar va-ya-amod ha-shemesh ba-chatsi ha-shamayim ve-lo-atz lavo ke-yom tamim
This verse describes a miraculous event where the sun stood still and the moon halted its course. It connects this event to a written record within 'the Book of the Upright'. The sun appears to have stopped mid-sky and did not hasten to complete the day.
[JOS.10.14] And there was no day like that before it or after it, for Yahveh to hear the voice of a man, for Yahveh fought for Israel. [§]
ve-lo haya kayom hahu lifanav ve-acharav lishma Yahveh be-kol ish ki Yahveh nilcham le-Yisrael.
This verse describes a day unlike any other, before or after, where Yahveh heard the voice of a man. It asserts that Yahveh fought for Israel.
[JOS.10.15] And Joshua and all of Israel with him returned to the camp at Gilgal. [§]
va-ya-shav ye-ho-shu-a ve-chol-yis-ra-el im-o el-ha-ma-cha-neh ha-gil-ga-lah.
This verse describes Joshua and all of Israel returning to the camp at Gilgal. 'Va-ya-shav' means 'and he returned.' 'Ye-ho-shu-a' is Joshua’s name. 'Ve-chol-yis-ra-el' means 'and all of Israel.' 'Im-o' means 'with him.' 'El-ha-ma-cha-neh' means 'to the camp.' 'Ha-gil-ga-lah' is the name Gilgal.
[JOS.10.16] And five of the kings fled, and they hid in the cave in Makkedah. [§]
va-ya-nu-su kha-me-shet ha-me-la-khim ha-e-leh va-ye-khav-u bam-me-a-rah be-ma-ke-dah
This verse describes five kings fleeing and hiding in a cave in Makkedah. 'Va' means 'and'. 'Ya-nu-su' is the verb 'to flee' in the past tense, applied to a plural subject. 'Khamesh' means 'five'. 'Ha-me-la-khim' means 'the kings'. 'Ha-e-leh' means 'these'. 'Va-ye-khav-u' means 'and they hid'. 'Bam-me-a-rah' means 'in the cave'. 'Be-ma-ke-dah' means 'in Makkedah'.
[JOS.10.17] And it was told to Joshua, saying, "Five kings have been found hiding in the cave in Makkedah." [§]
vayugad liyhoshua leemor nimtse'u chamishet ham'lachim necheb'im bame'arah bemakedah
This verse recounts a message being told to Joshua. It states that five kings have been found hidden in a cave in Makkedah. Let's break down the names: 'Yehoshua' is Joshua. 'Makkedah' is a place name. The rest of the words are descriptive.
[JOS.10.18] And Joshua said, "Roll large stones to the mouth of the cave, and deposit men upon them to guard them." [§]
Va-yo-mer Ye-ho-shu-a, gol-lu a-va-nim gə-do-lot el-pi ha-mə-‘a-rah, və-haf-qi-du ‘a-lei-ha a-na-shim lə-sha-m’ram.
This verse describes Joshua commanding people to bring large stones to the mouth of the cave and to station men to guard them. ‘Va-yo-mer’ means ‘and he said’. ‘Ye-ho-shu-a’ is the name Joshua. ‘Gol-lu’ means ‘roll’ or ‘bring forth’. ‘A-va-nim’ means ‘stones’. ‘Gə-do-lot’ means ‘large’. ‘El-pi’ means ‘to the mouth of’. ‘Ha-mə-‘a-rah’ means ‘the cave’. ‘Və-haf-qi-du’ means ‘and deposit’ or ‘and entrust’. ‘‘A-lei-ha’ means ‘upon them’. ‘A-na-shim’ means ‘men’. ‘Lə-sha-m’ram’ means ‘to guard them’.
[JOS.10.19] And you, do not stand still. Pursue after your enemies and strike their rear. Do not allow them to enter into their cities, for Yahveh, the Gods your God, has given them into your hand. [§]
ve-atem al-ta'amodu ridfu acharei oyveichem vezinavtem otam al tit'num labo el areihem ki netanam Yahveh Eloheichem beyedchem.
This verse gives a command regarding the treatment of enemies. 've-atem' means 'and you'. 'al-ta'amodu' means 'do not stand'. 'ridfu' means 'pursue'. 'acharei oyveichem' means 'after your enemies'. 'vezinavtem otam' means 'and you will strike their rear'. 'al tit'num labo el areihem' means 'do not allow them to enter into their cities'. 'ki netanam Yahveh Eloheichem beyedchem' means 'for Yahveh, the Gods your God, has given them into your hand'.
[JOS.10.20] And it came to pass, when Joshua and the children of Israel had struck them a very great strike until completion, that the survivors survived from them, and they came to the fortified cities. [§]
va-yhi k-kalot yhosua u-vnei yisrael le-hakotam makah gedolah me-od ad-tumam ve-ha-saridim sardu mehem va-yavo el arei ha-mivtzar.
This verse describes the completion of Joshua and the Israelites’ conquest. It states that after a very great strike until completion, survivors remained from them and came to the fortified cities.
[JOS.10.21] And the entire people returned to the camp to Joshua at Makedah in peace. No one among the children of Israel restrained their tongue against anyone. [§]
vayashuvu kol-ha-am el-ha-machaneh el-Yehoshua Makedah be-shalom, lo-charatz livnei Yisrael le-ish et-leshono.
This verse describes the entire people returning to the camp to Joshua at Makedah in peace. Importantly, it states that no one among the children of Israel bound their tongue - meaning no one spoke against or complained about the situation.
[JOS.10.22] And Joshua said, "Open the mouth of the cave and bring out to me these five kings from the cave." [§]
va-yo-mer ye-ho-shua pit-chu et-pi ha-me-ara ve-ho-tzi-u ei-lai et-cha-me-shet ha-me-la-chim ha-eleh min-ha-me-ara
This verse contains instructions given by Joshua. 'Va-yo-mer' means 'and he said'. 'Ye-ho-shua' is Joshua’s name. 'Pit-chu' is a command meaning 'open'. 'Et-pi' means 'the mouth of'. 'Ha-me-ara' means 'the cave'. 'Ve-ho-tzi-u' means 'and bring out'. 'Ei-lai' means 'to me'. 'Et-cha-me-shet' means 'the five'. 'Ha-me-la-chim' means 'the kings'. 'Ha-eleh' means 'these'. 'Min-ha-me-ara' means 'from the cave'.
[JOS.10.23] And they did so, and they brought out to him these five kings from the cave: the king of Jerusalem, the king of Chevron, the king of Yarmut, the king of Lakish, and the king of Eglon. [§]
Va'ya'asu khen va'yotziu elav et-chameshet ham'lachim ha'eleh min-ham'arah, et-melech Yerushalayim, et-melech Chevron, et-melech Yarmut, et-melech Lakish, et-melech Eglon.
This verse describes a specific action taken by individuals regarding five kings. 'Va'ya'asu khen' means 'and they did so'. 'Va'yotziu elav' means 'and they brought out to him'. 'Et-chameshet ham'lachim ha'eleh' refers to 'the five kings these'. 'Min-ham'arah' means 'from the cave'. Then follows a list specifying which kings were brought out: 'the king of Jerusalem', 'the king of Chevron', 'the king of Yarmut', 'the king of Lakish', 'the king of Eglon'. The 'et' before each king signifies a definite object.
[JOS.10.24] And it happened, as they brought these kings to Joshua, that Joshua called to all the people of Israel and said to the officers of the men of war, “Those who go with me, come near, and place your feet on the necks of these kings.” And they came near and placed their feet on their necks. [§]
Va-yhi ke-ho-tzi-am et-ha-melachim ha-eleh el-Yehoshua, va-yikra Yehoshua el-kol-ish Yisrael va-yomer el-ktzinei anshei ha-milchama, he-halchu itto, kirvu simu et-ragleichem al-tzavarei ha-melachim ha-eleh, va-yikrevu va-yashimu et-ragleheim al-tzavarehem.
This verse describes Joshua commanding the leaders of Israel's army to subjugate the defeated kings. It details a symbolic act of dominance where the leaders place their feet on the necks of the kings.
[JOS.10.25] And he said to them, Joshua, "Do not fear, and do not be dismayed. Be strong and be courageous, for thus Yahveh will do to all your enemies whom you are fighting against them." [§]
vayomer alehem yəhoshua al-tiru ve-al-techatu chizku ve-imtsu ki kacha ya'aseh yəhveh ləchal-oyveichem asher atem nilchamim otam.
This verse is spoken by Joshua to the people. 'Vayomer' means 'and he said'. 'Alehem' means 'to them'. 'Yəhoshua' is the name Joshua. 'Al-tiru' means 'do not fear'. 'Ve-al-techatu' means 'and do not be dismayed'. 'Chizku' means 'be strong'. 'Ve-imtsu' means 'and be courageous'. 'Ki kacha' means 'for thus'. 'Ya'aseh' means 'will do'. 'Yəhveh' is the name of God. 'Ləchal-oyveichem' means 'to all your enemies'. 'Asher' means 'that' or 'whom'. 'Atem' means 'you'. 'Nilchamim' means 'are fighting'. 'Otam' means 'them'.
[JOS.10.26] And Joshua struck them after that, and he killed them, and he hung them on five trees, and they remained hanging on the trees until the evening. [§]
va-yacheim y’hoshua akharei khen va-yamitem va-yitlen al chamisha etzim va-yihyu t’luyim al ha-etzim ad ha-erev.
This verse describes Joshua defeating a group and then executing them by hanging them on trees. 'Y’hoshua' is Joshua. 'akharei khen' means 'after that'. 'va-yamitem' means 'and he killed them'. 'va-yitlen' means 'and he hung them'. 'etzim' means 'trees'. 'ad ha-erev' means 'until the evening'.
[JOS.10.27] And it came to pass, at the time of the setting of the sun, that Joshua commanded, and he brought them down from the trees and cast them into the cave where they had hidden themselves. And they set large stones at the mouth of the cave, until this very day. [§]
Va-yhi le'et bo' ha-shemesh tzivah Yehoshua va-yoridum me'al ha-etzim va-yashlikhum el-ha-m'arah asher nech'vu-sham va-yasimu avanim g'dolot al-pi ha-m'arah ad-etzem ha-yom ha-zeh.
This verse describes Joshua commanding that people be brought down from trees and cast into a cave, then sealing the cave with large stones until the present day. 'Va-yhi' means 'and it came to pass.' 'Le'et bo' ha-shemesh' means 'at the time of the setting of the sun.' 'Tzivah' means 'commanded.' 'Yehoshua' is the name Joshua. 'Va-yoridum' means 'and he brought them down.' 'Me'al ha-etzim' means 'from the trees.' 'Va-yashlikhum' means 'and he cast them.' 'El-ha-m'arah' means 'into the cave.' 'Asher nech'vu-sham' means 'where they hid themselves.' 'Va-yasimu' means 'and they set.' 'Avanim g'dolot' means 'large stones.' 'Al-pi ha-m'arah' means 'at the mouth of the cave.' 'Ad-etzem ha-yom ha-zeh' means 'until this very day.'
[JOS.10.28] And Makkedah, Joshua captured on that day, and he struck it with the sword, and its king he utterly destroyed, them, and every living being that was in it, he left no survivor. And he did to the king of Makkedah as he had done to the king of Jericho. [§]
ve’et-makkedah lakhad y’hoshua bayom hahu vayyakheh lafi cherev ve’et-malkah hecharim otam ve’et-kol-hanevesh asher-bah lo hishir sarid vayya’as lemelech makkedah ka’asher asah lemelech yericho.
This verse describes the conquest of Makkedah by Joshua. It states that Joshua captured Makkedah on that day, struck it with the sword, and utterly destroyed its king and all living beings within it, leaving no survivors. He treated the king of Makkedah as he had treated the king of Jericho – meaning he utterly destroyed him and his city.
[JOS.10.29] And Joshua crossed, and all of Israel with him, from Makdah to Libnah, and he fought with Libnah. [§]
vayavor y'hoshua v'chol yisrael imo mimakeda livnah vayilachem im livnah
This verse describes Joshua and all of Israel crossing from Makdah to Libnah and then fighting with Libnah. 'Vayavor' means 'and he crossed'. 'Y'hoshua' is Joshua. 'V'chol' means 'and all'. 'Yisrael' is Israel. 'Imo' means 'with him'. 'Mimakeda' means 'from Makdah'. 'Livnah' is the name of a city. 'Vayilachem' means 'and he fought'. 'Im livnah' means 'with Libnah'.
[JOS.10.30] And Yahveh also gave that one into the hand of Israel, and its king, and struck it according to the sword, and all the life that was in it, He left no survivor in it. And He did to its king as He had done to the king of Jericho. [§]
Va-yit-ten Yahveh gam-otah be-yad Yis-ra-el ve-et mal-kah ve-ya-keh-hah le-fee-herev ve-et kol-han-ne-fesh asher-bah lo-hish-air bah sarid va-ya-as le-mal-kah ka-asher asa le-melech Yericho.
This verse describes Yahveh giving a city into the hand of Israel, along with its king. Israel then struck it with the sword, leaving no survivors. The king of that city was treated the same way as the king of Jericho had been.
[JOS.10.31] And Joshua and all of Israel with him crossed from Libnah to Lachish, and they camped against it, and they fought against it. [§]
va-ya-avor ye-ho-shu-a ve-chol-yis-ra-el im-o mil-ve-nah la-chi-shah va-yi-chan a-lay-ha va-yi-la-chem ba-ha
This verse describes Joshua and all of Israel crossing from Libnah to Lachish, camping against it, and then fighting it. Each word is translated directly. ‘Va’ is a conjunction meaning ‘and’. ‘Yeho-shu-a’ is the name Joshua. ‘Chol’ means ‘all’. ‘Yis-ra-el’ is the name Israel. ‘Im-o’ means ‘with him’. ‘Mil-ve-nah’ means ‘from Libnah’. ‘La-chi-shah’ means ‘to Lachish’. ‘Va-yi-chan’ means ‘and they camped’. ‘A-lay-ha’ means ‘against it’. ‘Va-yi-la-chem’ means ‘and they fought’. ‘Ba-ha’ means ‘in it’ or ‘against it’.
[JOS.10.32] And Yahveh gave Lachish into the hand of Israel, and they captured it on the second day, and they struck it with the sword, and all the life that was in it, as all that they did to Libnah. [§]
va-yit-ten Yeh-vah-veh et-la-kish be-yad yis-ra-el va-yil-khd-ah bay-yom ha-she-nee va-ya-keh-ah le-fee-kherev ve-et kol ha-ne-fesh asher-bah kekol asher-asah le-vnah.
This verse describes the giving of Lachish to Israel by Yahveh, its capture on the second day, and the complete destruction of all life within it, similar to what was done to Libnah. The names 'Lachish' and 'Libnah' are place names and remain untranslated. 'Yad' means hand, implying control or giving into the control of. 'Bayom' means 'in the day'. 'Lefee-kherev' means 'according to the sword' - meaning everything was put to the sword.
[JOS.10.33] Then Horam, king of Gezer, came up to help Lachish, and Joshua struck him and his people until he left him no survivor. [§]
az alah horam melekh gezer la'azor et-lakish vayakehu yehoshua ve'et-ammo ad-bilti hish'ir-lo sarid.
This verse describes the attack of Horam, king of Gezer, upon Lachish, and the subsequent defeat of Horam and his people by Joshua. The verse details that Joshua left no survivors of Horam's army. 'Az' indicates 'then'. 'Alah' means 'he went up' or 'he came up', used here to denote military campaign. 'Horam melekh gezer' is 'Horam, king of Gezer'. 'La'azor et-lakish' means 'to help Lachish'. 'Vayakehu' is 'and he struck him'. 'Yehoshua' is the name 'Joshua'. 'Ve'et-ammo' means 'and his people'. 'Ad-bilti hish'ir-lo sarid' means 'until he left him no survivor'.
[JOS.10.34] And Joshua crossed over, and all of Israel with him, from Lakish to Eglon, and they camped against it, and they fought against it. [§]
vayavor y'hoshua v'chol yisrael imo milakish eglona vayachanu aleha vayilachamu aleha
This verse describes Joshua and all of Israel crossing over from Lakish to Eglon and then warring against it. 'Vayavor' means 'and he crossed over'. 'Y'hoshua' is Joshua. 'V'chol yisrael' means 'and all of Israel'. 'Imo' means 'with him'. 'Milakish' means 'from Lakish'. 'Eglona' is the place name Eglon. 'Vayachanu' means 'and they camped'. 'Aleha' means 'upon it' or 'against it'. 'Vayilachamu' means 'and they fought'.
[JOS.10.35] And they captured her on that day, and they struck her with the sword, and all the soul that was in her on that day they devoted to destruction, as all that he did to Lachish. [§]
va-yil-kh'du-ha ba-yom ha-hu va-ya-khu-ha l'fi-kherev v'et kol-ha-nefesh asher-ba-ha ba-yom ha-hu hekh'rim k'chol asher-asa l'lakish.
This verse describes the capture and destruction of a city. 'va-yil-kh'du-ha' means 'and they captured her'. 'ba-yom ha-hu' means 'on that day'. 'va-ya-khu-ha l'fi-kherev' means 'and they struck her with the sword'. 'v'et kol-ha-nefesh asher-ba-ha' means 'and all the soul that was in her'. 'hekh'rim' means 'they devoted to destruction'. 'k'chol asher-asa l'lakish' means 'as all that he did to Lachish'.
[JOS.10.36] And Joshua and all Israel went up from Eglon to Hebron, and they fought against it. [§]
va-ya'al ye-ho-shu-a ve-chol-yis-ra-el im-o me-eg-lo-na chev-ro-na va-yil-cha-mu a-lei-ha
This verse describes Joshua and all of Israel going up from Eglon to Hebron and fighting against it. 'Va-ya'al' means 'and he went up'. 'Ye-ho-shu-a' is Joshua's name. 'Ve-chol-yis-ra-el' means 'and all Israel'. 'Im-o' means 'with him'. 'Me-eg-lo-na' means 'from Eglon'. 'Chev-ro-na' is Hebron. 'Va-yil-cha-mu' means 'and they fought'. 'A-lei-ha' means 'against it'.
[JOS.10.37] They captured her and struck her according to the sword, and her king, and all her cities, and every living being that was in her, they left no survivor, as everything they did to Eglon. And they devoted her to destruction, and every living being that was in her. [§]
vayilkh’duha vayak’huha-lfi-herev ve’et-malkah ve’et-kol-areiha ve’et-kol-hanefesh asher-bah lo-hish’ir sarid kechol asher-asah le’eglon vayacharem otah ve’et-kol-hanefesh asher-bah.
This verse describes a complete destruction of a city and its people. "Vayilkh'duha" means "they captured her." "Vayak'huha-lfi-herev" means "they struck her according to the sword" (meaning they killed everyone). The verse continues by listing what was destroyed: its king, all its cities, and every living being within. There were no survivors. It compares this destruction to a previous destruction done to a king named Eglon. Finally, the verse states that they devoted it to destruction – meaning completely destroyed it and everything within.
[JOS.10.38] And Joshua returned, and all of Israel with him, to Debir, and they fought against it. [§]
vayyashav y'hoshua v'chol yisrael immo d'vira vayilachem aleha
This verse describes Joshua and all of Israel returning to Debir and fighting against it. 'Vayyashav' means 'and returned'. 'Y'hoshua' is Joshua. 'V'chol yisrael' means 'and all of Israel'. 'Immo' means 'with him'. 'D'vira' is Debir. 'Vayilachem aleha' means 'and fought against it'.
[JOS.10.39] And he captured it, and its king, and all its cities, and he struck them with the edge of the sword, and he devoted to destruction every soul that was in it, leaving no survivor. As he did to Chevron, so he did to Devirah and its king, and as he did to Livnah and its king. [§]
vayilkh’dah v’et malkah v’et kol ‘areha vayaku’um lfi cherev vayacharimu et kol nefesh asher bah lo hishir sarid ka’asher ‘asah lchevron ken ‘asah lidvira ulemalkah v’ka’asher ‘asah livnah ulemalkah.
This verse describes a complete destruction of cities and their inhabitants. ‘Vayilkh’dah’ means ‘and he captured it’. ‘V’et malkah’ means ‘and its king’. ‘Kol ‘areha’ means ‘all its cities’. ‘Vayaku’um lfi cherev’ means ‘and he struck them with the edge of the sword’. ‘Vayacharimu et kol nefesh asher bah’ means ‘and he devoted to destruction every soul that was in it’. ‘Lo hishir sarid’ means ‘he left no survivor’. The repeated phrase ‘ka’asher ‘asah l…’ means ‘as he did to…’, indicating a pattern of complete destruction. ‘Lchevron’, ‘lidvira’, and ‘livnah’ are the names of cities.
[JOS.10.40] And Joshua struck all the land, the hill country and the Negev and the Shephelah and the Arabah, and all their kings, leaving no survivor. And he utterly destroyed every living soul, as Yahveh, the God of Israel, commanded. [§]
VaYakkeh Yehoshua et-kol-ha-Aretz ha-Har ve-ha-Negev ve-ha-Shfelah ve-ha-Ashedot ve-et kol-malcheihem lo Hish’ir sarid ve-et kol-ha-neshamah Hechrim ka-asher Tzivah Yahveh Elohei Yisrael.
This verse describes Joshua's conquest of Canaan. It states that Joshua struck all the land – the hill country, the Negev (southern region), the Shephelah (foothills), and the Arabah (desert plain) – and all their kings, leaving no survivors. He utterly destroyed every living soul, as Yahveh, the God of Israel, had commanded.
[JOS.10.41] And Joshua struck them from Kadesh Barnea and until Gaza, and all the land of Goshen and until Gibeon. [§]
vayacheim yehoshua mikadesh barnea vead aza veet kol eretz goshen vead gibeon
This verse describes the territory conquered by Joshua. 'Vayacheim' means 'and he struck'. 'Yehoshua' is Joshua. 'Mikadesh barnea' is a place name, 'from Kadesh Barnea'. 'Vead aza' means 'and until Gaza'. 'Veet kol eretz goshen' means 'and all the land of Goshen'. 'Vead gibeon' means 'and until Gibeon'.
[JOS.10.42] And all these kings and their land Joshua captured at one time, for Yahveh, the God of Israel, fought for Israel. [§]
ve'et kol-ham'lakhim ha'eleh ve'et arkham lakhad y'hoshua pa'am echat ki y'hvah elohei yisrael nilkham l'yisrael.
This verse describes Joshua conquering various kings and their lands. 've'et' means 'and'. 'kol' means 'all'. 'ham'lakhim' means 'the kings'. 'ha'eleh' means 'these'. 'arkham' means 'their land'. 'lakhad' means 'captured'. 'y'hoshua' is Joshua's name. 'pa'am' means 'time'. 'echat' means 'one'. 'ki' means 'for'. 'y'hvah' is Yahveh. 'elohei' means 'God of'. 'yisrael' means Israel. 'nilkham' means 'fought'. 'l'yisrael' means 'for Israel'.
[JOS.10.43] And Joshua and all of Israel with him returned to the camp at Gilgal. [§]
Va-ya-shav Yehoshua ve-chol Yisrael imo el ha-machaneh ha-Gilgalah.
This verse describes Joshua and all of Israel returning to the camp at Gilgal. 'Va-ya-shav' means 'and he returned'. 'Yehoshua' is the name Joshua. 'Ve-chol Yisrael' means 'and all of Israel'. 'Imo' means 'with him'. 'El' means 'to'. 'Ha-machaneh' means 'the camp'. 'Ha-Gilgalah' means 'Gilgal'.
JOS.11
[JOS.11.1] And it happened, when Jabin, king of Hazor, heard, that he sent to Jobab, king of Madon, and to the king of Shimron, and to the king of Achshaf. [§]
Va-yhi ki-shmo-a Ya-vin mel-ech Kha-tsor va-yish-lach el Yo-vav mel-ech Ma-don ve-el mel-ech Shim-ron ve-el mel-ech Ach-shaf.
This verse describes what happened when Jabin, the king of Hazor, heard about something (unspecified in this verse). He sent messengers to Jobab, the king of Madon, to the king of Shimron, and to the king of Achshaf.
[JOS.11.2] And to God, the kings, from the north, in the mountain and in the wilderness, south, Kinneret, and in the lowland, and in the regions of Dor, from the sea. [§]
ve-el-ham-me-la-khim a-sher mitz-pon ba-har u-va-a-ra-vah ne-gev ki-na-rot u-bash-fe-lah u-ve-na-fot dor mi-yam.
This verse lists locations and directions. "El" refers to God. "Ham-me-la-khim" means 'the kings'. "Mitz-pon" means 'from the north'. "Ba-har" means 'in the mountain'. "U-va-a-ra-vah" means 'and in the wilderness'. "Ne-gev" means 'south'. "Ki-na-rot" refers to the Sea of Galilee or a place named Kinneret. "Bash-fe-lah" means 'in the lowland'. "Ve-na-fot dor" means 'and in the regions of Dor'. "Mi-yam" means 'from the sea'.
[JOS.11.3] The Canaanite, from the east and from the west, and the Amorite, and the Hittite, and the Perizzite, and the Jebusite are in the mountain, and the Hivite is under Hermon in the land of Mizpah. [§]
hakkenaani mimizrach umiyyam vehamoree vehachitti vehapeezi vehaybusi bahar vehachivi tachath chermon beeretz hamitzpah
This verse lists various peoples inhabiting Canaan. "hakkenaani" refers to the Canaanite. "mimizrach umiyyam" means "from the east and from the west". "vehamoree" means "and the Amorite". "vehachitti" means "and the Hittite". "vehapeezi" means "and the Perizzite". "vehaybusi" means "and the Jebusite". "bahar" means "in the mountain". "vehachivi" means "and the Hivite". "tachath chermon" means "under Hermon". "beeretz hamitzpah" means "in the land of Mizpah".
[JOS.11.4] And they went out, they and all their camp with them, a numerous people as the blue that is upon the face of the sea for multitude, and horses and chariots very many. [§]
vayetsu’u hem v’chol machanehem ‘imam ‘am rav kachol asher ‘al s’fat hayam larov v’sus varechev rav me’od.
This verse describes a large multitude accompanying them. 'Vayetsu’u' means 'they went out'. 'Hem' means 'they'. 'V’chol machanehem’ means 'and all their camp'. ‘Imam’ means ‘with them’. 'Am rav' means 'a numerous people'. 'Kachol' means 'like', or 'as'. 'Asher' functions as a relative pronoun, 'that', or 'which'. 'Al s’fat hayam' means 'upon the face of the sea', or 'by the seashore'. 'Larov' means ‘for multitude’ or ‘because of the great number’. ‘V’sus varechev’ means ‘and horses and chariots’. ‘Rav me’od’ means ‘very many’.
[JOS.11.5] And all these kings made a covenant, and they came and camped together by the waters of Merom to fight with Israel. [§]
vayiv'adu kol ham'lachim ha'eleh vayo'vu vayachanu yachdav el-mei merom l'hilachem im-yisrael.
This verse describes a coalition of kings who gathered to fight against Israel. "Vayiv'adu" means they made a covenant or gathered together. "Kol ham'lachim ha'eleh" means all these kings. "Vayo'vu" means they came. "Vayachanu yachdav" means they camped together. "El-mei merom" means to the waters of Merom. "L'hilachem" means to fight. "Im-yisrael" means with Israel.
[JOS.11.6] And Yahveh said to Joshua, "Do not fear them, because tomorrow at this time I will give all of them defeated before Israel. You will hamstring their horses, and you will burn their chariots in fire." [§]
Va-yo-mer Yahveh el-Yehoshua al-ti-ra mi-pnei-hem ki-machar ka-et ha-zot anochi noten et-kul-lam chalalim lifnei Yisrael et-suseihem te-akeir ve-et-mar-ke-voteihem tish-rof ba-esh.
This verse contains several key names and words. "Va-yo-mer" means "and said". "Yahveh" is the proper name of God. "El" is added to names to denote 'belonging to', therefore 'Yehoshua el' means 'Joshua belonging to God'. "Al-ti-ra" means "do not fear". "Mi-pnei-hem" means "before them". "Ki-machar" means "because tomorrow". "Ka-et ha-zot" means "as this time". "Anochi" means "I". "Noten" means "giving". "Kul-lam" means "all of them". "Chalalim" means "defeated" or "slain". "Lifnei" means "before". "Yisrael" is the name of the nation. "Te-akeir" means "you will hamstring". "Suseihem" means "their horses". "Mar-ke-voteihem" means "their chariots". "Tish-rof" means "you will burn". "Ba-esh" means "in fire".
[JOS.11.7] And Joshua came, and all the people of war with him, upon them, upon the waters of Merom, suddenly, and they fell among them. [§]
Va-yo-vo Yehoshua ve-chol-am ha-mil-chama im-o alei-hem al-mei Merom pit-om va-yif-lu ba-hem.
This verse describes Joshua and the army coming upon their enemies at the waters of Merom suddenly, and defeating them. Let's break down the names: 'Yehoshua' is Joshua, and 'YHVH' is represented here as part of his name. 'Merom' is a place name. The rest are descriptive words.
[JOS.11.8] And Yahveh gave them into the hand of Israel, and they struck them and pursued them to Great Zidon and to the watercourses and to the Valley of Mizpeh eastward. And they struck them until they left them no survivor. [§]
vayit’nem y’hvah b’yad-yisra’el vayakum v’yird’fum ad-tsidon rabbah v’ad-mish’rot mayim v’ad-bik’at mitzpeh mizrachah vayakum ad-bil’ti hish’ir-lahem sarid
This verse describes Yahveh giving a people into the hand of Israel, who then defeat and pursue them to various geographical locations. It concludes by stating that no remnant was left of them.
[JOS.11.9] And Joshua did to them as Yahveh had commanded him: he hamstrung their horses, and he burned their chariots with fire. [§]
va-ya-as le-hem ye-ho-shu-a ka-a-sher a-mar-lo ye-ho-vah et-su-sei-hem i-ker ve-et-mar-ke-vo-tei-hem sa-raf ba-esh.
This verse describes Joshua carrying out a command from Yahveh. Specifically, he hamstrings the horses and burns the chariots. The verse uses the name 'Yahveh' which refers to the covenant keeping God of Israel. It also uses the name 'Joshua' which means 'Yahveh is salvation'.
[JOS.11.10] And Joshua returned at that time and captured Hazor, and he struck down its king with the sword, because Hazor previously was the head of all these kingdoms. [§]
Va-yashav Yehoshua ba'et ha-hi vailkoch et-Khatzor ve'et malkah hikkah be-kharev ki-Khatzor le-fanim hi rosh kol-ha-mamlakhot ha-elleh.
This verse describes Joshua returning and conquering Hazor, and striking down its king with the sword. It states that Hazor was previously the head of all these kingdoms.
[JOS.11.11] And they struck all the life that was in it according to the sword of the ban, no breath remained, and the city they burned with fire. [§]
va-yakku et-kol-ha-nefesh asher-bah lefi-herev ha-herem lo notar kol-neshamah ve-et hazor saraf ba-esh.
This verse describes a complete destruction. 'va-yakku' means 'and they struck'. 'et-kol-ha-nefesh' means 'all the soul/life'. 'asher-bah' means 'that is in it'. 'lefi-herev ha-herem' means 'according to the sword of the ban' - meaning complete destruction dedicated to God. 'lo notar' means 'did not remain'. 'kol-neshamah' means 'every breath/life'. 've-et hazor' means 'and the city'. 'saraf ba-esh' means 'burned with fire'.
[JOS.11.12] And Joshua captured all the cities of these kings and all their kings. And he struck them according to the sword, utterly destroying them, as Yahveh’s servant Moses had commanded. [§]
ve'et kol arei hamelakhim ha'eleh ve'et kol malkeihem lakhad yehoshua vayakhem lefi cherev hecharim otam ka'asher tzivah mosheh eved yahveh.
This verse describes Joshua conquering cities and their kings. 've'et' means 'and'. 'kol' means 'all'. 'arei' means 'cities'. 'hamelakhim' means 'of the kings'. 'ha'eleh' means 'these'. 'malkeihem' means 'their kings'. 'lakhad' means 'captured'. 'yehoshua' is 'Joshua'. 'vayakhem' means 'and he struck them'. 'lefi cherev' means 'according to the sword' (i.e., utterly). 'hecharim otam' means 'devoted them to destruction' or 'utterly destroyed them'. 'ka'asher' means 'as'. 'tzivah' means 'commanded'. 'mosheh' is 'Moses'. 'evad' means 'servant'. 'yahveh' is the proper name of God.
[JOS.11.13] But all the cities that stood on mounds, Israel did not burn them, except Chazor alone, which Joshua burned. [§]
rak kol-hae'arim ha'omdot 'al-tilam lo s'rafam yisrael zulati et-chazor l'vaddah saraf y'hoshua.
This verse describes which cities the Israelites burned, and which they did not. 'Rak' means 'only' or 'but'. 'Kol' means 'all'. 'Ha'e'arim' means 'the cities'. 'Ha'omdot' means 'standing'. 'Al-tilam' means 'on a mound' or 'on a hill'. 'Lo s'rafam' means 'they did not burn them'. 'Yisrael' is the name of the nation Israel. 'Zulati' means 'except' or 'aside from'. 'Et-chazor' means 'Chazor'. 'L'vaddah' means 'alone' or 'by itself'. 'Saraf' means 'burned'. 'Y'hoshua' is the name Joshua.
[JOS.11.14] And all the plunder of these cities and the livestock, the sons of Israel plundered for themselves. But they struck all the people with the sword until their destruction of them. They left no soul remaining. [§]
vekhol shlal ha'arim ha'eleh vehabhemah bazzu lahem benei yisrael rak et kol ha'adam hikku lefi cherev ad hishmidam otam lo hish'iru kol neshamah.
This verse describes the Israelites plundering cities and taking livestock as spoil. However, they utterly destroyed all people, leaving no survivors. 'Shlal' refers to plunder or spoil. 'Ha'arim' means 'the cities'. 'Habhemah' refers to 'the livestock'. 'Bazu' means 'they plundered'. 'Benei yisrael' means 'the sons of Israel' (Israelites). 'Rak' means 'only'. 'Et' is a grammatical particle. 'Kol ha'adam' means 'all the people'. 'Hikku' means 'they struck'. 'Lefi cherev' means 'according to the sword' (i.e., killed by the sword). 'Ad hishmidam otam' means 'until their destruction of them' (i.e., until they were completely destroyed). 'Lo hish'iru' means 'they did not leave'. 'Kol neshamah' means 'every soul'.
[JOS.11.15] As Yahveh commanded Moses his servant, so Moses commanded Joshua, and so Joshua did. He did not remove a word from all that Yahveh commanded Moses. [§]
ka-asher tzi-vah Yeh-veh et-Mo-sheh av-do ken-tzi-vah Mo-sheh et-Ye-ho-shua ve-chen asah Ye-ho-shua lo-he-sir davar mi-kol asher tzi-vah Yeh-veh et-Mo-sheh
This verse describes how Moses commanded Joshua, and how Joshua obeyed those commands perfectly, without changing anything. 'ka-asher' means 'as'. 'tzi-vah' means 'commanded'. 'Yeh-veh' is the proper name of God. 'et' is a grammatical particle. 'Mo-sheh' is Moses. 'av-do' means 'his servant'. 'ken' means 'so'. 'Ye-ho-shua' is Joshua. 've-chen' means 'and so'. 'asah' means 'did'. 'lo-he-sir' means 'did not remove'. 'davar' means 'word' or 'thing'. 'mi-kol' means 'from all'. 'asher' means 'that'.
[JOS.11.16] And Joshua took all of this land: the mountain and all the South and all the land of Goshen and the lowlands and the Arabah and the mountain of Israel and its lowlands. [§]
vayikach yəhoshua et kol-ha’aretz hazot hahar v’et kol-hannegev v’et kol-eretz haGoshen v’et-haShfelah v’et-haAravah v’et-har Yisrael ushfelato.
This verse details the extent of the land that Joshua took. ‘Vayikach’ means ‘and he took’. ‘Yəhoshua’ is Joshua’s name. ‘Et’ is a particle marking the direct object. ‘Kol’ means ‘all’. ‘Ha’aretz’ means ‘the land’. ‘Hazot’ means ‘this’. ‘Hahar’ means ‘the mountain’. ‘V’et’ is ‘and’. ‘Hannegev’ means ‘the South’. ‘Eretz’ means ‘land’. ‘HaGoshen’ is Goshen. ‘HaShfelah’ is the lowlands. ‘HaAravah’ is the Arabah. ‘Har’ means ‘mountain’. ‘Yisrael’ is Israel. ‘Ushfelato’ means ‘and its lowlands.’
[JOS.11.17] From the smooth mountain, ascending to Seir, and up to Baal Gad in the Valley of Lebanon, beneath Mount Hermon, all of their kings were captured, and Yahveh struck them down and killed them. [§]
min-ha-har he-chalak ha-oleh se'ir ve-ad-ba'al gad be-bik'at ha-levanon tachat har-chermon ve-et kol-malcheihem lachad vayachem vayemitem.
This verse describes a military conquest. It begins by specifying the geographical extent of the conquest, starting from a smooth mountain, ascending to Seir, and reaching Baal Gad in the Valley of Lebanon, under Mount Hermon. It then states that all of their kings were captured, struck down, and killed.
[JOS.11.18] Many days did Joshua make war against all these kings. [§]
yah-meem rah-beem ah-sah yeh-ho-shoo-ah et-kol-hah-meh-lah-keem hah-ay-leh mil-hah-mah
This verse describes Joshua making war against many kings over a long period of time. 'Yamim' means days, 'rabim' means many, 'asah' means did/made, 'Yehoshua' is Joshua, 'et' is a grammatical marker indicating the direct object, 'kol' means all, 'hamelakhim' means the kings, 'haeleh' means these, and 'milkhama' means war.
[JOS.11.19] There was no city that made peace with the children of Israel except for the Hivites, inhabitants of Gibeon. They took all others in warfare. [§]
lo-hay-tah eer asher hish-lee-mah el-bnei yis-ra-el bil-tee ha-chee-vee yosh-vay gev-oon et-ha-kol lak-hu bam-mil-cha-mah.
This verse describes a situation where no city made peace with the children of Israel except for the Hivites who lived in Gibeon. All other cities were taken by warfare. 'Lo haytah' means 'there was not'. 'Eer' means 'city'. 'Asher' introduces a clause. 'Hishlima' means 'made peace'. 'El-bnei yisrael' means 'with the children of Israel'. 'Biltee' means 'except'. 'Ha-chivi' means 'the Hivite'. 'Yoshvei gev-oon' means 'inhabitants of Gibeon'. 'Et-ha-kol' means 'all of them'. 'Lakhu' means 'they took'. 'Bam-milchamah' means 'in warfare'.
[JOS.11.20] For it was from Yahveh that the strengthening of their hearts came, for the sake of facing the war against Israel, in order to utterly destroy them, so that they should have no place of refuge. This was in order to destroy them, as Yahveh commanded Moses. [§]
Ki me'et Yahveh hayta lechazek et libbam likrat hamilchama et Yisrael lema'an hachrimam lebilti hyot lahem techinnah, ki lema'an hashmidam ka'asher tzivah Yahveh et Moshe.
This verse describes that strength in battle was given by Yahveh to Israel, with the purpose of utterly destroying the nations they were to fight, as Yahveh commanded Moses. The phrase 'to strengthen their hearts' refers to emboldening them for war. 'To utterly destroy' means to devote to destruction, leaving nothing remaining. 'Techinnah' refers to a place of refuge or a means of survival.
[JOS.11.21] And Joshua came at that time and destroyed the Anakim from the mountain, from Chevron, from Devir, from Anav, and from all the mountain of Judah, and from all the mountain of Israel, with their cities. Joshua devoted them to destruction. [§]
va-yo-vo Yehoshua ba-et ha-hi va-yakhret et ha-anakim min ha-har min Chevron min Devir min Anav u-mikol ha-har Yehudah u-mikol ha-har Yisrael im-areheihem hekhirimam Yehoshua.
This verse describes Joshua conquering the Anakim (a race of giants) and destroying their cities. 'Va-yo-vo' means 'and came'. 'Yehoshua' is Joshua's name. 'Ba-et ha-hi' means 'at that time'. 'Va-yakhret' means 'and he cut down/destroyed'. 'Ha-anakim' refers to the Anakim. 'Min ha-har' means 'from the mountain'. 'Chevron', 'Devir', and 'Anav' are place names. 'U-mikol' means 'and from all'. 'Ha-har Yehudah' and 'ha-har Yisrael' refer to the mountains of Judah and Israel respectively. 'Im-areheihem' means 'with their cities'. 'Hekhirimam' means 'he devoted them to destruction'.
[JOS.11.22] No Anakim remained in the land of the sons of Israel, only in Gaza, Gath, and Ashdod did they remain. [§]
lo-notar anakim be-eretz benei yisrael rak be-azza be-gat u-ve-ashdod nish'aru.
This verse discusses the remaining Anakim (a race of giants) after a conquest. 'Lo notar' means 'no longer remain'. 'Anakim' is a proper noun referring to a specific people. 'Be-eretz benei yisrael' means 'in the land of the sons of Israel'. 'Rak' means 'only'. 'Be-azza, be-gat u-ve-ashdod' lists three cities: Gaza, Gath, and Ashdod. 'Nish'aru' means 'remained'.
[JOS.11.23] And Joshua took all the land, as all that Yahveh spoke to Moses; and Joshua gave it as an inheritance to Israel according to their divisions to their tribes; and the land rested from war. [§]
Va-yik-kach Yehoshua et-kol-ha-aretz ke-kol asher diber Yahveh el-Moshe; va-yit-nah-ha Yehoshua le-nachalah le-Yisrael ke-machlekotam le-shivtehem; ve-ha-aretz shaketa mi-milchama.
This verse describes Joshua taking possession of the land as God had promised to Moses, dividing it among the tribes of Israel, and a time of peace following the wars.
JOS.12
[JOS.12.1] And these are the kings of the land whom the children of Israel struck, and they inherited their land, east of the Jordan River, from the Arnon River to Mount Hermon, and all the Arabah eastward. [§]
ve'eleh | malchei ha'aretz asher hikku benei-yisrael vayirshu et-artzam be'ever haYarden mizrachah haShamesh minnachal Arnon ad-har Chermon vechol-ha'aravah mizrachah.
This verse lists the kings of the land whom the children of Israel struck and whose land they inherited. The location described is east of the Jordan River, from the Arnon River to Mount Hermon, and all the Arabah (the rift valley) eastward.
[JOS.12.2] Sihon, king of the Amorites, who dwelt in Heshbon, ruled from Aroer, which is on the bank of the Arnon river, within the river, and half of the Gil'ad, and up to the Yavok river, the river being the boundary of the descendants of Ammon. [§]
Sihon melekh ha'emori hayoshev b'heshbon moshel me'arorer asher al-s'fat-nachal Arnon v'toch ha'nachal v'chatsi ha'gil'ad v'ad Yavok ha'nachal g'vul b'nei Ammon.
This verse describes the territory ruled by Sihon, the Amorite king. It details the boundaries of his kingdom, referencing several geographical features like the Arnon river, the Gil'ad region, and the Yavok river, and states that it bordered the territory of the Ammonites.
[JOS.12.3] And the Arabah to the sea of Kinrot towards the east, and to the sea of the Arabah, the Salt Sea, towards the east, by way of the house of desolations, and from Miteiman, south of Ashdoth Happisgah. [§]
vehaarabah ad yam kinrot mizrachah vead yam haarabah yam hamelach mizrachah derech beit hayeshimot umiteiman tachat ashdoth happisgah
This verse describes a boundary line. "Haarabah" refers to the Arabah (desert). "Yam" means sea. "Kinrot" is a place name. "Mizrachah" means towards the east. "Yam hamelach" is the Salt Sea (Dead Sea). "Derech" means way or through. "Beit hayeshimot" is the house of desolations. "Miteiman" is a place name. "Tachat" means under or south of. "Ashdoth happisgah" is a place name.
[JOS.12.4] And the boundary of Og, king of Bashan, was from the descendants of the Rephaim, the one who dwelt in Ashtaroth and in Edrei. [§]
u-gə-vul ‘og me-lek hab-ba-shan mi-ye-ter har-fä-’im hay-yo-shäv bə-‘ash-tä-rot u-və-’ed-re-‘i.
This verse describes the boundary of Og, the king of Bashan, who was of the Rephaim. It specifies that he dwelt in Ashtaroth and Edrei. ‘Og’ is a proper noun, referring to a specific king. ‘Hab-bashan’ means ‘of Bashan.’ ‘Har-fä’im’ means ‘of the Rephaim,’ an ancient people. ‘Hay-yo-shäv’ means ‘the dweller,’ or ‘the one who dwells.’ ‘Bə-‘ash-tä-rot’ means ‘in Ashtaroth.’ ‘U-və-‘ed-re-‘i’ means ‘and in Edrei.’ ‘Gə-vul’ means boundary or territory.
[JOS.12.5] He rules in Mount Hermon and in Salcah and in all Bashan, up to the border of the Geshurites and the Maachathites, and half of Gilead, the border of Sihon, king of Heshbon. [§]
oo-mo-shell beh-har her-mon oo-beh-sal-kah oo-veh-chol-ha-bah-shahn ahd-geh-vool ha-geh-shoo-ree veh-ha-mah-ah-kah-tee vah-hah-tzee ha-gil-ahd geh-vool see-honeh meh-lech-hesh-bon.
This verse describes the territory ruled by Og, king of Bashan. It details the geographical boundaries of his kingdom, listing mountains, regions, and borders defined by the territories of other peoples (the Geshurites, the Maachathites, and the territory of Sihon, king of Heshbon). The verb 'oomoshel' means 'he rules'. 'Har' means mountain. 'Bevashan' means 'in Bashan'. The names of the peoples and places are transliterated as they are pronounced.
[JOS.12.6] Moses, the servant of Yahveh, and the children of Israel struck them, and Moses, the servant of Yahveh, gave it as an inheritance to Reuben, and to Gad, and to half the tribe of Manasseh. [§]
Mosheh eved-Yahveh uveney Yisrael hikkuum vaitnah Mosheh eved-Yahveh yerushah laruveni velagadi velachatsi shevet hamenasheh.
Mosheh means Moses. 'Eved' means servant. 'Yahveh' is the proper name of God. 'Benei Yisrael' means the children of Israel. 'Hikkuum' means they struck or smote. 'Vaitnah' means and he gave. 'Yerushah' means inheritance. 'Laruveni' means to Reuben. 'Velagadi' means and to Gad. 'Velachatsi shevet hamenasheh' means and to half the tribe of Manasseh.
[JOS.12.7] And these are the kings of the land whom Joshua struck, and the sons of Israel, west of the Jordan River, from Baal Gad in the Valley of Lebanon, and up to the smooth mountain ascending towards Seir. And Joshua gave it to the tribes of Israel as an inheritance, according to their divisions. [§]
ve’eleh malchei ha’aretz asher hikah y’hoshua ub’nei yisrael b’ever ha’yarden yamah miba’al gad b’bik’at hal’vanon ve’ad-hahar hehalak ha’oleh se’irah vayitnah y’hoshua l’shivtei yisrael yerusha k’machlekotam.
This verse lists the kings of the land that Joshua and the sons of Israel struck, specifically those west of the Jordan River, from Baal Gad in the Valley of Lebanon up to the smooth mountain ascending towards Seir. Joshua then gave this land to the tribes of Israel as an inheritance according to their portions.
[JOS.12.8] On the mountain and in the lowland and in the Arabah and in the ravines and in the wilderness and in the south, the Hittite, the Amorite, and the Canaanite, the Perizzite, the Hivite, and the Jebusite. [§]
bahar ubashphela ubearava uba'ashedot umidbar ubaneghev hachiti ha'emori uha'kena'ani happezi hachiwi vehaybusi.
This verse lists geographical regions and the peoples inhabiting them. 'Bahar' means mountain. 'Bashphela' means the lowland. 'Bearava' means the desert plain or Arabah. 'Ba'ashedot' means in the ravines. 'Midbar' means the wilderness or desert. 'Baneghev' means in the south. 'Hachiti' means the Hittite. 'Ha'emori' means the Amorite. 'Uha'kena'ani' means and the Canaanite. 'Happezi' means the Perizzite. 'Hachiwi' means the Hivite. 'Vehaybusi' means and the Jebusite.
[JOS.12.9] The king of Jericho is one, the king which is from the side of Bethel is one. [§]
melek yericho echad melek ha'ai asher mitzad beit el echad
This verse lists two kings. 'Melek' means king. 'Yericho' is the name of a city, Jericho. 'Echad' means one. 'Ha'ai' refers to the city of Ai. 'Asher' means 'which' or 'that'. 'Mitza'd' means 'side' or 'from the side of'. 'Beit el' is the name of a location, Bethel.
[JOS.12.10] The king of Jerusalem is one, and the king of Hebron is one. [§]
Melech Yerushalayim echad, melech Chevron echad.
This verse consists of nouns and a numeral. 'Melech' means 'king'. 'Yerushalayim' is the name 'Jerusalem'. 'Echad' means 'one'. 'Chevron' is the name 'Hebron'. The structure is 'King Jerusalem one, King Hebron one.'
[JOS.12.11] One king of Yarmut, one king of Lakish. [§]
Melech Yarmut echad, melech Lakish echad.
This verse lists two kings. "Melech" means king. "Yarmut" and "Lakish" are proper nouns, likely city-states. "Echad" means one or a single.
[JOS.12.12] The king of Eglon was one, the king of Gezer was one. [§]
Melech 'Eglon 'echad, Melech Gezer 'echad.
Melech means 'king'. 'Eglon and Gezer are proper nouns, likely names of cities or regions and their rulers. 'Echad means 'one' or 'united'. This verse lists two kings, one of Eglon and one of Gezer.
[JOS.12.13] A king of Debir is one, a king of Geder is one. [§]
Melech Deveer echad, Melech Geder echad.
The word 'Melech' means 'king'. 'Deveer' refers to a specific place, likely a sanctuary or enclosure. 'Echad' means 'one' or 'united'. 'Geder' is another place name, potentially a fortress or enclosure. Therefore, the verse refers to a king associated with one place, and another king associated with another place.
[JOS.12.14] One king of Charmah, one king of Arad. [§]
Melech Charmah echad, Melech Arad echad.
This verse lists two kings. 'Melech' means 'king'. 'Charmah' and 'Arad' are proper names, likely of cities or regions ruled by these kings. 'Echad' means 'one'. The verse simply states that there was one king of Charmah and one king of Arad.
[JOS.12.15] The king of Livnah is one, and the king of Adulam is one. [§]
Melech Livnah echad, Melech Adulam echad.
This verse lists two kings. 'Melech' means 'king'. 'Livnah' and 'Adulam' are place names, likely referring to the kingdoms these kings ruled over. 'Echad' means 'one'. The structure is simply 'King of Livnah, one, King of Adulam, one.'
[JOS.12.16] The king of Maqedah was one, and the king of Beit-el was one. [§]
melech maqedah echad, melech beit-el echad.
This verse lists two kings. "Melech" means king. "Maqedah" is a place name. "Echad" means one. "Beit-el" is a place name, meaning 'house of God'. The structure is simply 'king of X, one, king of Y, one'.
[JOS.12.17] One king of the apple, one king of Cheper. [§]
Melech tappuach echad, melech cheper echad.
This verse consists of several words. "Melech" means "king". "Tappuach" means "apple". "Echad" means "one". "Cheper" is a proper noun referring to a location or ruler, likely a city-state. The verse simply states two kings, one of the apple and one of Cheper.
[JOS.12.18] The king of Afeq is one. The king of Lasharon is one. [§]
melek afeq echad melek lasharon echad
This verse consists of nouns and adjectives. 'Melek' means 'king'. 'Afeq' and 'lasharon' are proper nouns, likely referring to regions or cities. 'Echad' means 'one'. Therefore, the verse states something akin to 'King of Afeq one, King of Lasharon one'.
[JOS.12.19] The king of Madon is one, the king of Chatzor is one. [§]
Melokh Madon echad, Melokh Chatzor echad.
Melokh means 'king'. Madon and Chatzor are proper nouns, names of cities. 'Echad' means 'one'. This verse simply lists two kings, one from Madon and one from Chatzor.
[JOS.12.20] The king of Shimron is one, the king of Akshaf is one. [§]
Melech Shimron me’ra’on echad, melech Akshaf echad.
This verse lists two kings. 'Melech' means 'king'. 'Shimron' is a place name, likely referring to the city of Samaria. 'Me’ra’on' appears to be a name or title. 'Echad' means 'one'. 'Akshaf' is another place name or a personal name. The structure suggests a listing, 'King of Shimron, one, King of Akshaf, one'.
[JOS.12.21] The king of Ta'anakh is one. The king of Megiddo is one. [§]
mel-ekh ta-an-akh eh-khad mel-ekh megid-do eh-khad.
This verse consists of the word 'melekh' repeated twice, meaning 'king'. 'Ta'anakh' and 'Megiddo' are place names - cities. 'Ekhad' means 'one'. Therefore, the verse states that the king of Ta'anakh is one, and the king of Megiddo is one.
[JOS.12.22] The king of Qedesh is one, the king of Yaqneum to Carmel is one. [§]
Melech Qedesh echad, melech Yaqneum lakarmel echad.
This verse lists two kings. "Melech" means king. "Qedesh" is a place name, meaning holiness. "Echad" means one, or unified. "Yaqneum" is a place name. "Lakarmel" means to/for Carmel, a place name. The repetition of "echad" (one) emphasizes the unity or singular nature of each king over their respective territory.
[JOS.12.23] A king belongs to one generation, a king of nations belongs to one assembly. [§]
meh-lek door leh-nah-fat door eh-chad meh-lek go-yim leh-gil-gal eh-chad
This verse uses several terms relating to rulership and nations. "Melek" means king. "Door" means generation. "Goyim" means nations. "Gilgal" means wheel or district, but can be figuratively understood as a collective or assembly. "Eh-chad" means one. The verse speaks of a king for one generation, and a king of nations for one assembly or collective.
[JOS.12.24] The king of Tirtzah was one, and all the kings were thirty and one. [§]
Melech Tirtzah echad, kol-melachim shloshim ve-echad.
This verse lists the number of kings allied against Israel. "Melech" means king. "Tirtzah" is a place name, a city. "Echad" means one. "Kol" means all. "Melachim" means kings. "Shloshim" means thirty. "Ve" means and. This verse says that the king of Tirtzah was one, and all the kings were thirty and one, meaning thirty-one.
JOS.13
[JOS.13.1] Joshua was old, having lived many days, and Yahveh said to him, "You have become old, having lived many days, and the land remains very much to be inherited." [§]
vee-ho-shoo-ah za-ken bah bay-ya-meem vay-o-mer Yahveh eh-lav ah-tah za-kan-tah bah-tah bay-ya-meem veh-ha-ah-retz neesh-ah-rah ha-re-beh me-od le-reesh-tah.
This verse describes Joshua being old and approaching the end of his life. Yahveh speaks to him, acknowledging his age and informing him that much land remains to be inherited.
[JOS.13.2] This is the land that remains, all the regions of the Philistines and all of the Geshurites. [§]
zo-at ha-ah-retz ha-neesh-ah-ret kol-geel-lot ha-pleesh-teem ve-kol-ha-gshoo-ree.
This verse describes the remaining land after division, specifically listing the regions of the Philistines and the Geshurites. "zo-at" means "this". "ha-ah-retz" means "the land". "ha-neesh-ah-ret" means "the remaining". "kol" means "all". "geel-lot" means "regions". "ha-pleesh-teem" means "of the Philistines". "ve" means "and". "ha-gshoo-ree" means "of the Geshurites".
[JOS.13.3] From the Shichor, that is before Egypt, and up to the border of Ekron northward to the Canaanite, are reckoned five chiefs of the Philistines: the Gazite, the Ashdodite, the Ashkelonite, the Gittite, the Ekronite, and the Avvite. [§]
min-hashichor asher al-p’nei mitzrayim v’ad g’vul ‘ekron tzaponah lak’na’ani techeishiv chamishah sarnay plishtim ha’azzati v’ha’ashdodi ha’eshkeloni ha’giti v’ha’ekroni v’ha’avim.
This verse describes the territory of the Philistines. "Min-hashichor" means "from the Shichor". "Asher al-p’nei mitzrayim" means "that is before Egypt". "V’ad g’vul ‘ekron" means "and up to the border of Ekron". "Tzaponah lak’na’ani" means "northward to the Canaanite". "Techeishiv" means "are reckoned". "Chamishah sarnay plishtim" means "five chiefs of the Philistines". The remainder lists the five cities and their people: "ha’azzati" (Gaza), "ha’ashdodi" (Ashdod), "ha’eshkeloni" (Ashkelon), "ha’giti" (Gath), "ha’ekroni" (Ekron), and "ha’avim" (Avvim).
[JOS.13.4] From Teiman, all the land of the Canaanites, and the cave which belongs to the Sidonians, up to Aphek, up to the border of the Amorites. [§]
mi-tei-man ka-al-er-etz ha-kna-a-nee u-me-a-ra a-sher la-tsi-do-nim ad-a-fei-ka ad-gvul ha-em-o-ri
This verse describes the territory of the Canaanites, Sidonians, and Amorites. 'Mi-tei-man' likely refers to a region or border. 'Ka-al-er-etz' means 'all the land'. 'Ha-kna-a-nee' means 'the Canaanite'. 'U-me-a-ra' means 'and the cave'. 'A-sher' means 'which'. 'La-tsi-do-nim' means 'to the Sidonians'. 'Ad-a-fei-ka' means 'until Aphek'. 'Ad-gvul' means 'until the border'. 'Ha-em-o-ri' means 'the Amorite'.
[JOS.13.5] And the land, the border, and all Lebanon, east of the sun, from Baal Gad, under Mount Hermon, until the entrance of Hamath. [§]
vehahartz hagivlee vchol-halbanon mizrach hashemesh mibaal gad tachath har-chermon ad lvo chamath
This verse describes a boundary line. "vehahartz" means 'and the land'. "hagivlee" means 'the border'. "vchol-halbanon" means 'and all Lebanon'. "mizrach hashemesh" means 'east of the sun', which refers to the east. "mibaal gad" means 'from Baal Gad'. "tachath har-chermon" means 'under Mount Hermon'. "ad lvo chamath" means 'until the entrance of Hamath'. The verse is defining a geographical boundary, beginning at Baal Gad, moving under Mount Hermon and extending to the entrance of Hamath.
[JOS.13.6] All those who dwell in the mountains, from Lebanon to the watercourses, all the Sidonians – I, Yahveh, will dispossess them before the children of Israel. Only the Philistines will remain for Israel as an inheritance, as I commanded you. [§]
kal-yosh-vey ha-har min-ha-lev-anon ad-mish-re-fot ma-yim kal-tsi-do-nim anokhi orishem mip-nei bnei yis-ra-el rak ha-pi-leh le-yis-ra-el be-na-cha-lah ka-asher tzi-vee-tee-cha.
This verse details a divine decree concerning the land to be inherited by the Israelites. It states that all inhabitants of the mountain regions, from Lebanon to the streams, including all the Sidonians, will be dispossessed by Yahveh for the benefit of the Israelites. However, the Philistines will be left for Israel as an inheritance, as Yahveh commanded.
[JOS.13.7] And now, divide this land as an inheritance to nine tribes and half the tribe of Manasseh. [§]
ve'atah challek et-ha'aretz ha'zot benachalah letish'at hashevatim vachatsi hashevet hamenasheh.
This verse describes the division of the land. 'Ve'atah' means 'and now'. 'Challek' means 'divide'. 'Et' is a grammatical marker. 'Ha'aretz' means 'the land'. 'Ha'zot' means 'this'. 'Benachalah' means 'as an inheritance'. 'Letish'at' means 'to nine'. 'Hashevatim' means 'the tribes'. 'Vachatsi' means 'and half'. 'Hashevet' means 'the tribe'. 'Hamenasheh' means 'of Manasseh'.
[JOS.13.8] With him, the Reubenites and the Gadites took their inheritance, which Moses gave to them beyond the Jordan eastward, as Moses, the servant of Yahveh, gave to them. [§]
immo haruveni vehagadi lakhu nachalatam asher natan lahem Moshe be'ever hayarden mizracha ka'asher natan lahem Moshe eved Yahveh.
This verse describes the Reubenites and Gadites receiving their inheritance. 'Immo' means 'with him'. 'Haruveni' refers to the Reubenites, and 'hagadi' refers to the Gadites. 'Lakhu' means 'they took'. 'Nachalatam' means 'their inheritance'. 'Asher' means 'which'. 'Natan' means 'he gave'. 'Be'ever' means 'beyond' or 'on the other side of'. 'Hayarden' is the Jordan. 'Mizracha' means 'eastward'. 'Eved' means 'servant', and 'Yahveh' is the name of God.
[JOS.13.9] From Aroer, which is on the bank of the Arnon river, and the city which is within the river, and all the plain from Medeba to Dibon. [§]
may-ar-o-air a-sher al-seph-at-na-chal ar-non veh-ah-eer a-sher be-toch-ha-na-chal ve-chol-ha-mee-shore meed-bah-ah ad-dee-von
This verse describes a geographical boundary. It specifies a location 'from Aroer which is on the edge of the Arnon river, and the city which is within the river, and all the plain from Medeba to Dibon'. The phrase 'on the edge of' translates the prepositional phrase 'al-seph-at'. 'Within the river' translates 'be-toch-ha-na-chal'. 'From...to...' are fairly straightforward directional indicators.
[JOS.13.10] And all the cities of Sihon, the king of the Amorites, who ruled in Heshbon until the border of the descendants of Ammon. [§]
vekhol arei sikhon melekh ha'emori asher malakh b'heshbon ad-gevul benei amon
This verse lists the cities of Sihon, the king of the Amorites, who ruled in Heshbon until the border of the descendants of Ammon. 'Vekhol' means 'and all'. 'Arei' means 'cities'. 'Sikhon' is a proper noun, the name of a king. 'Melekh' means 'king'. 'Ha'emori' means 'the Amorite'. 'Asher' means 'which/who'. 'Malakh' means 'ruled'. 'B'heshbon' means 'in Heshbon'. 'Ad-gevul' means 'until the border'. 'Benei' means 'descendants of'. 'Amon' is a proper noun, the name of a people.
[JOS.13.11] And Gilead and the border of the Geshurites and Maacah and all of Mount Hermon and all of Bashan up to Salecah. [§]
vehahagilead ugevul hagushuri vehama’akhati vekol har hermon vekol habashan ad sal’kah.
This verse lists geographical regions. 'Hagilead' refers to Gilead, 'gevul' means border or boundary, 'hagushuri' refers to the territory of the Geshurites, 'hama’akhati' refers to Maacah, 'har hermon' is Mount Hermon, 'habashan' is Bashan, and 'ad sal’kah' means 'to Salecah'. The 'veh' and 've' at the beginning of the words mean 'and'.
[JOS.13.12] All the kingdom of Og in Bashan, which he ruled in Ashtaroth and in Edrei, he remained from the remnant of the Refaim, and Moses struck them and inherited them. [§]
kal-mamlekhoot og ba-bashan asher malakh be-ashtaroth u-ve-edrei hu nish'ar miyeter ha-refa'im va-yakehem mosheh va-yorishem
This verse describes the kingdom of Og, the king of Bashan, and his defeat by Moses. 'Og' is a proper noun, a name. 'Mamlekhoot' refers to kingdom. 'Bashan' is a place name. 'Ashtaroth' and 'Edrei' are place names. 'Nish'ar' means remained. 'Miyeter' means from the remnant. 'Ha-Refa'im' refers to the Refaim, a people group. 'Va-yakehem' means and he struck them. 'Mosheh' is Moses' name. 'Va-yorishem' means and he inherited them.
[JOS.13.13] And the descendants of Israel did not cause the Geshurites and the Maacathites to be dispossessed. Therefore, Geshur and Maacath dwelt among the descendants of Israel until this day. [§]
v'lo horishu b'nei yisrael et-ha-gashuri v'et-ha-ma'akati vayeshev gashur uma'akati b'kerev yisrael ad-hayom hazeh.
This verse describes that the descendants of Israel did not dispossess the Geshurites and the Maacathites. Consequently, the Geshurites and Maacathites continued to live among the descendants of Israel until the present day.
[JOS.13.14] Only to the tribe of Levi did He not give an inheritance; those are Yahveh, God of Israel, as their inheritance, as He spoke to them. [§]
rak lshevet hallevi lo natan nachalah ish'ei Yahveh Elohei Yisrael hu nachalato k'asher diber-lo.
This verse discusses the Levites and their lack of an inheritance of land. "rak" means only. "lshevet hallevi" means to the tribe of Levi. "lo natan" means did not give. "nachalah" means inheritance. "ish'ei" means those are. "Yahveh Elohei Yisrael" is Yahveh, God of Israel. "hu nachalato" means it is their inheritance. "k'asher diber-lo" means as he spoke to them.
[JOS.13.15] And Moses gave a staff to the descendants of Reuben, to their families. [§]
va-yit-ten mo-sheh le-mah-teh be-nei re-u-ven le-mish-pe-cho-tam
This verse describes Moses giving a staff to the descendants of Reuben, specifically to their families. 'Va-yit-ten' means 'and he gave'. 'Mosheh' is Moses. 'Le-mah-teh' means 'to a staff'. 'Be-nei re-u-ven' means 'sons of Reuben', or 'descendants of Reuben'. 'Le-mish-pe-cho-tam' means 'to their families'.
[JOS.13.16] And the boundary for them was from Aroer, which is on the edge of the stream Arnon, and the city which is within the stream, and all the plain to Medeba. [§]
va-yhi la-hem ha-gvul me-ar-oer asher al-sfat-nachal arnon ve-ha-ir asher be-toch-ha-nachal ve-chol-ha-mishor al-meidva.
This verse describes the boundary of a territory. 'Va-yhi' means 'and it was'. 'La-hem' means 'to them'. 'Ha-gvul' means 'the boundary'. 'Me-ar-oer' means 'from Aroer'. 'Asher' means 'which'. 'Al-sfat-nachal' means 'on the edge of the stream'. 'Arnon' is the name of a stream. 'Ve-ha-ir' means 'and the city'. 'Asher' again means 'which'. 'Be-toch-ha-nachal' means 'within the stream'. 'Ve-chol-ha-mishor' means 'and all the plain'. 'Al-meidva' means 'to Medeba'.
[JOS.13.17] Hesbon and all its cities which are in the plain, Dibon and the heights of Baal, and the house of Baal of Meon. [§]
Hesbon vechol-areha asher bamishor. Dibon ubamot Baal ubeit Baal Meon.
This verse lists cities. 'Hesbon' is a city name. 'vechol-areha' means 'and all its cities'. 'asher' means 'which/that'. 'bamishor' means 'in the plain'. 'Dibon' is a city name. 'ubamot Baal' means 'and the heights of Baal'. 'ubeit Baal Meon' means 'and the house of Baal of Meon'. Baal and Meon are likely place or person names.
[JOS.13.18] And Yahveh will go forth from the eastern regions, and from the opening. [§]
və-yahatz ve-qedemot u-mifʿat
This verse consists of three words connected by conjunctions. 'Və' means 'and'. 'Yahatz' is a verb meaning 'to go forth' or 'to emerge'. 'Qedemot' is a plural noun meaning 'eastward' or 'eastern regions'. 'U-mifʿat' means 'and from the opening' or 'and from the source'. This verse is often interpreted as a description of the sun's path.
[JOS.13.19] And Kiryatayim and Sivmah and the fortress of the dawn in the mountain of the valley. [§]
vekiryatayim vesivmah vtzeret hashachar behar haemek
This verse lists place names. 'Kiryatayim' is a combination of 'kirya' meaning city or fortress and 'tayim' meaning duplicates. 'Sivmah' is a place name. 'Tzeret' is a fortress or enclosure. 'Hashachar' means 'of the dawn' or 'early'. 'Behar' means 'in the mountain'. 'Haemek' means 'the valley'.
[JOS.13.20] And the house of Pehor and Ashdoth the height and the house of the desolations. [§]
oo-veyt peh-ohr veh-ash-doth hah-pis-gah oo-veyt hah-yeh-shee-moth
This verse lists place names. "Beyt" means "house" or "temple." "Peh-ohr" is a place name. "Ash-doth" is a place name. "ha-Pis-gah" means "the height" or "the summit". "ha-Yeh-shee-moth" means "the desolations". The conjunction "veh" means "and". The prefix "oo" means "and" as well. This verse is a list of places connected by 'and'.
[JOS.13.21] And all the cities of the plain, and all the kingdoms of Sihon, the king of the Amorites, who ruled in Heshbon, whom Moses struck, and the princes of Midian, Evi and Rekem and Tzur and Chur and Reva, princes of Sihon who inhabited the land. [§]
VeChol arei hamishor veChol mamlekhot Sikhon melekh haEmori asher malakh beCheshbon asher hikkah Moshe oto ve’et nesi’ei Midyan et Evi ve’et Rekem ve’et Tzur ve’et Chur ve’et Reva nesi’ei Sikhon yoshvei haAretz.
This verse lists cities and the kingdoms of Sihon, the Amorite king, who ruled in Heshbon, and whom Moses struck, along with the princes of Midian, Evi, Rekem, Tzur, Chur, and Reva, who were princes of Sihon and inhabitants of the land.
[JOS.13.22] And the children of Israel killed Balaam, son of Beor, the diviner, with the sword to their corpses. [§]
ve'et-bil'am ben-be'or ha-qosem hargoo bnei-yisra'el bacherev el-challeyhem
This verse describes the killing of Balaam, son of Beor, the diviner, by the children of Israel with the sword to their corpses. 'Ve'et' indicates 'and'. 'Ben' means 'son of'. 'Ha' is 'the'. 'Qosem' means 'diviner'. 'Hargoo' means 'they killed'. 'Bnei-yisra'el' is 'children of Israel'. 'Bacherev' is 'with the sword'. 'El-challeyhem' means 'to their corpses'.
[JOS.13.23] And it was the boundary of the sons of Reuben the Jordan, and this boundary is the inheritance of the sons of Reuben to their families, the cities and their courtyards. [§]
Va-yhi g'vul b'nei Reuven ha-Yarden u-g'vul zot nachalat b'nei Reuven l'mishp'chotam ha-arim v'chatz'reihen.
This verse describes the boundaries of the inheritance allotted to the descendants of Reuben. "Va-yhi" means "and it was". "G'vul" means "boundary". "B'nei Reuven" means "the sons of Reuben". "Ha-Yarden" means "the Jordan". "Zot" means "this". "Nachalat" means "inheritance". "L'mishp'chotam" means "to their families". "Ha-arim" means "the cities". "V'chatz'reihen" means "and their courtyards".
[JOS.13.24] And Moses gave to the tribe of Gad to the people of Gad, to their families. [§]
Va-yitten Moshe le-mateh-Gad livnei-Gad le-mishpechotam.
This verse describes Moses giving something to the tribe of Gad, specifically to the families within that tribe. 'Va-yitten' means 'and he gave'. 'Moshe' is Moses. 'le-mateh-Gad' means 'to the tribe of Gad'. 'livnei-Gad' means 'to the sons of Gad' or 'to the people of Gad'. 'le-mishpechotam' means 'to their families'.
[JOS.13.25] And the boundary was for them to Ya’azer and all the cities of the Gilead, and half the land of the sons of Ammon, up to Aro’er, which is before Rabbah. [§]
Va-yhi lahem ha-gvul Ya’azer ve-chol arei ha-Gil’ad ve-chatsi eretz benei Ammon ad-Aro’er asher al-pnei Rabbah.
This verse describes the boundary of the territory given to the tribe of Reuben and Gad. 'Va-yhi' means 'and it was'. 'Lahem' means 'to them'. 'Ha-gvul' means 'the boundary'. 'Ya’azer' is a place name. 'Ve-chol arei' means 'and all the cities of'. 'Ha-Gil’ad' is a place name, the Gilead. 'Ve-chatsi eretz' means 'and half the land of'. 'Benei Ammon' means 'the sons of Ammon'. 'Ad-Aro’er' means 'to Aro’er'. 'Asher al-pnei Rabbah' means 'which is before Rabbah'.
[JOS.13.26] From Mecheshbon to the height of the watchtower, and to Betonim, and from the two camps to the border of Lidvir. [§]
u'mecheshbon ad-ramat hamitzpeh u'vetonim u'mimachanayim ad-gvul lidvir
This verse lists place names and uses the preposition 'ad' which means 'until' or 'to'. It also uses 'u' meaning 'and'. The structure is a series of locations connected by 'and' and 'until'. 'Mecheshbon' is a place name. 'Ramat hamitzpeh' refers to 'the height of the watchtower'. 'Betonim' is a place name. 'Machanayim' is a place name meaning 'the two camps'. 'Gvul' means 'border' or 'boundary'. 'Lidvir' is a place name.
[JOS.13.27] And in the valley, the place of Ram, and the place of Nimrah, and Sukkot, and Zaphon, was the remainder of the kingdom of Sihon, king of Heshbon, the Jordan and the border up to the edge of the Sea of Kinneret, across the Jordan eastward. [§]
u-va-em-ek beit ha-ram u-beit nim-rah u-suk-kot u-tzap-on yeter mam-le-khut si-khon me-lech chesh-bon ha-yar-den u-gevul ad-k-tzeh yam-ki-ne-ret ev-er ha-yar-den miz-ra-khah
This verse describes the boundaries of the kingdom of Sihon, king of Heshbon. It lists several locations marking the extent of his territory. 'Emek' means 'valley', 'beit' means 'house' or 'place of', and 'gevul' means 'border'. 'Yam' means 'sea' and 'mizrachah' means 'east'.
[JOS.13.28] This is the inheritance of the descendants of Gad, according to their families: the cities and their courtyards. [§]
zoht nachalat b’nei gad l’mishp’chotam ha’arim v’chatz’reihem.
This verse details the inheritance assigned to the descendants of Gad, organized by their family groups. “zoht” means “this”. “nachalat” means “inheritance”. “b’nei gad” means “sons of Gad”, or “descendants of Gad”. “l’mishp’chotam” means “to their families”. “ha’arim” means “the cities”. “v’chatz’reihem” means “and their courtyards”.
[JOS.13.29] And Moses gave to half the tribe of Manasseh, and it was to half the tribe of the sons of Manasseh to their families. [§]
Va-yit-ten Mo-sheh la-chatz-i sheh-vet Men-ash-sheh, va-yeh-hi la-chatz-i mat-teh ben-ei Men-ash-sheh le-mish-peh-ho-tam.
This verse describes Moses giving land to half the tribe of Manasseh. 'Va-yit-ten' means 'and he gave'. 'Mo-sheh' is Moses. 'La-chatz-i' means 'to half'. 'Sheh-vet' means tribe. 'Men-ash-sheh' is Manasseh. 'Va-yeh-hi' means 'and it was'. 'Mat-teh' means tribe or staff, in this context, tribe. 'Ben-ei' means sons of. 'Le-mish-peh-ho-tam' means to their families.
[JOS.13.30] And their boundary was from the camps, all the Bashan, all the kingdom of Og, king of the Bashan, and all the settlements of Jair which are in the Bashan, sixty cities. [§]
Va-yhi gvulam mi-machanayim kol-ha-bashan kol-mamlekhut Og melekh-ha-bashan ve-kol chavvot Ya'ir asher ba-bashan shishshim ir.
This verse describes the boundaries of a territory. "Va-yhi" means "and it was". "Gvulam" means "their boundary". "Mi-machanayim" means "from the camps". "Kol-ha-bashan" means "all the Bashan". "Kol-mamlekhut Og" means "all the kingdom of Og". "Melekh-ha-bashan" means "king of the Bashan". "Ve-kol chavvot Ya'ir" means "and all the settlements of Jair". "Asher ba-bashan" means "which are in the Bashan". "Shishshim ir" means "sixty cities".
[JOS.13.31] And half of Gilead, and Ashtarot, and Edrei, cities of the kingdom of Og in Bashan, were to the descendants of Machir, son of Manasseh, to half of the descendants of Machir, to their families. [§]
va-chatsi ha-gil'ad ve-ash'tarot ve-edre'i arei mamlekhut 'og ba-bashan livnei makhir ben-menasheh la-chatsi benei makhir le-mishpekhotam.
This verse describes the allocation of territory to the descendants of Machir, son of Manasseh. 'Gilad', 'Ashtarot', and 'Edrei' are names of cities. 'Og' refers to the king of Bashan. 'Bnei' means 'sons' or 'descendants', 'chatsi' means 'half', 'mamlekhut' means 'kingdom', 'livnei' means 'to the sons', 'ben' means 'son', 'la-chatsi' means 'to the half', and 'le-mishpekhotam' means 'to their families'.
[JOS.13.32] These are the ones Moses received in the plains of Moab, beyond the Jordan, Jericho eastward. [§]
el-leh ah-sher ni-chal Moshe be-ar-vot Mo-av me-e-ver le-yar-den ye-ri-cho miz-rach-ah.
This verse introduces a list of locations. "El-leh" means "these". "Asher" means "which" or "that". "Nihal" means "inherited" or "received". "Moshe" is the name "Moses". "Be-arvot" means "in the plains of". "Moab" is the place name "Moab". "Me-ever" means "beyond" or "across". "Le-Yarden" means "to the Jordan". "Yericho" is the place name "Jericho". "Mizrachah" means "eastward". The "S" at the end is a poetic marker.
[JOS.13.33] And to the tribe of Levi, Moses did not give an inheritance. Yahveh, the Gods of Israel, is their inheritance, as He spoke to them. [§]
u-le-she-vet ha-le-vi lo-na-tan Moshe na-chala Yahveh Elohei Yisrael hu nachalatam ka-asher diber lahem.
This verse discusses the inheritance given to the tribe of Levi. It states that Moses did not give them an inheritance like he did to the other tribes. Instead, Yahveh, the Gods of Israel, is their inheritance, as He spoke to them.
JOS.14
[JOS.14.1] And these are those who received inheritance, the descendants of Israel, in the land of Canaan, those who received them were Eleazar the priest and Joshua son of Nun and the heads of the fathers of the tribes for the descendants of Israel. [§]
ve’eleh asher nachalu bnei yisra’el be’eretz kena’an asher nichlu otam el’azar hakohen vihoshu’a ben nun verashe’i avot hamatot livnei yisra’el.
This verse lists the inheritances received by the descendants of Israel in the land of Canaan. It specifies that the distribution was overseen by Eleazar the priest, Joshua son of Nun, and the heads of the tribes for the descendants of Israel.
[JOS.14.2] By lot their inheritance came to be, as Yahveh commanded by the hand of Moses to nine tribes and half a tribe. [§]
b'gorahl nach'latam, ka'asher tsivah Yahveh b'yad-Mosheh l'tish'at ha'matot v'chatsi ha'mateh.
This verse describes the division of the land by lot. 'b'gorahl' means 'by lot'. 'nach'latam' means 'their inheritance'. 'ka'asher' means 'as'. 'tsivah' means 'commanded'. 'Yahveh' is the proper name of God. 'b'yad-Mosheh' means 'by the hand of Moses'. 'l'tish'at' means 'to nine'. 'ha'matot' means 'the tribes'. 'v'chatsi' means 'and half'. 'ha'mateh' means 'the tribe'. Therefore, the verse describes how Yahveh commanded the land be divided by lot among nine tribes and half a tribe.
[JOS.14.3] For Moses gave an inheritance of two tribes and half a tribe from beyond the Jordan, and he did not give an inheritance to the Levites among them. [§]
ki-na-tan mo-sheh na-cha-lat shnei ha-mat-tot ve-cha-tsi ha-mat-teh mei-ever la-yar-den ve-la-lev-iyim lo-na-tan na-cha-lah be-to-cham
This verse describes how Moses allocated land holdings. 'ki' means 'for' or 'because'. 'natan' means 'he gave'. 'mosheh' is the name 'Moses'. 'nachalat' means 'inheritance' or 'land holding'. 'shnei' means 'two'. 'ha-mat-tot' means 'the tribes'. 've-cha-tsi' means 'and half'. 'ha-mat-teh' means 'the tribe'. 'mei-ever' means 'from beyond'. 'la-yar-den' means 'the Jordan'. 've-la-lev-iyim' means 'and to the Levites'. 'lo-natan' means 'he did not give'. 'be-to-cham' means 'among them'. The verse states Moses gave an inheritance of two tribes and half of another tribe beyond the Jordan, but he did not give an inheritance to the Levites among the other tribes.
[JOS.14.4] For the sons of Joseph had two tribes, Manasseh and Ephraim, and they did not give a portion to the Levites in the land, but only cities to dwell in, and their pasturelands for their livestock and their possessions. [§]
kee-ha-yoo b'-nee-yo-sef sh'-nee mat-tot m'-nas-sheh v'-ef-rah-eem v'-lo-na-t'nu che-lek la-l'-vee-eem ba-ah-retz kee eem oo-rim la-shev-et oo-meeg-ray-av-hem l'-mee-k'-neh-hem oo-l'-kee-nyah-nam.
This verse discusses the sons of Joseph, specifically the tribes of Manasseh and Ephraim, and their provision for the Levites. It states that these tribes did not give the Levites a portion of land, but instead provided them with cities for dwelling and pasturelands for their livestock and possessions.
[JOS.14.5] As Yahveh commanded Moses, so the Israelites did, and they divided the land. [§]
ka-asher tzi-vah Yeh-veh et-Mo-sheh ken as-u bnei Yis-rae-el va-yakh-le-ku et-ha-aretz.
This verse details the Israelites’ obedience to Yahveh’s command relayed through Moses regarding the division of the land. 'Ka-asher' means 'as'. 'Tzi-vah' means 'commanded'. 'Yeh-veh' is the proper name of God. 'Et-Mo-sheh' means 'to Moses'. 'Ken' means 'so' or 'thus'. 'As-u' means 'they did'. 'Bnei Yis-rae-el' means 'the sons of Israel' or 'the Israelites'. 'Va-yakh-le-ku' means 'and they divided'. 'Et-ha-aretz' means 'the land'.
[JOS.14.6] The sons of Judah approached Joshua at Gilgal, and Caleb, the son of Jephunneh the Kenizzite, said to him, "You know the thing that Yahveh spoke to Moses, the man of the Gods, concerning me and concerning you at Kadesh Barnea." [§]
vayigshu benei-yehuda el-yehoshua bagilgal vayomer elav kalev ben-yifuneh haknizi atta yada'ta et-hadavar asher diber Yahveh el-moshe ish-haelohim al odotai ve'al odotekha bekadesh barnea
This verse describes the sons of Judah approaching Joshua at Gilgal. Caleb, the son of Jephunneh the Kenizzite, speaks to Joshua, reminding him of what Yahveh had spoken to Moses, the man of the Gods, concerning both Caleb and Joshua at Kadesh Barnea.
[JOS.14.7] I am forty years old when Moses, the servant of Yahveh, sent me from the holy place of Barnea to scout the land, and I returned to him a report as was in my heart. [§]
ben-arba'im shanah anokhi bishlach Moshe eved-Yahveh oti mikadesh barne'a leragel et-ha'aretz va'asheiv oto davar ka'asher im-levavi.
This verse is spoken by Caleb to Joshua and the Israelites. He is recounting his age when Moses, the servant of Yahveh, sent him from the holy place of Barnea to scout the land. He then states that he returned to Moses a report according to what was in his heart.
[JOS.14.8] And my brothers, who went up with me, dismayed the heart of the people, but I completed following Yahveh, the Gods. [§]
ve-achai asher alu imi himsiu et-lev ha-am ve-anochi mileeti acharei Yahveh Elohim.
This verse describes a situation where the speaker's brothers caused the hearts of the people to be dismayed, but the speaker remained faithful to Yahveh, the Gods. 'Ve' means 'and'. 'Achai' means 'my brothers'. 'Asher' means 'who' or 'which'. 'Alu' means 'went up'. 'Imi' means 'with me'. 'Himsu' means 'they dismayed'. 'Et-lev' means 'the heart of'. 'Ha-am' means 'the people'. 'Ve-anochi' means 'and I'. 'Mileeti' means 'I filled' or 'I completed'. 'Acharei' means 'after'. 'Yahveh Elohim' refers to Yahveh, the Gods.
[JOS.14.9] And Moses swore on that day, saying, "If you do not possess the land your feet have walked upon, it will not be for you an inheritance, and for your sons forever, because you have followed Yahveh, the Gods." [§]
va-yisha-va mo-sheh ba-yom ha-hu le-e-mor im-lo ha-ah-retz a-sher dar-kah rag-le-kha bah le-kha ti-heh le-na-ha-lah u-le-va-ney-kha ad-o-lam ki-mil-ta ah-ha-rey yahveh elo-hay.
This verse describes Moses swearing an oath. He is saying that if they do not possess the land their feet have walked upon, it will not be their inheritance or their children’s forever, because they have followed Yahveh, the Gods.
[JOS.14.10] And now, behold, Yahveh has kept me alive as He spoke. This is forty-five years since Yahveh spoke this word to Moses, when Israel walked in the wilderness. And now, behold, today I am eighty years old. [§]
ve'atah hineh hekhayah Yahveh oti ka'asher diber; zeh arvaim v'chamesh shanah me'az diber Yahveh et-hadavar hazzeh el-Mosheh asher-halakh Yisra'el bamidbar ve'atah hineh anokhi hayom ben-chamesh ushmonim shanah.
This verse describes the speaker’s age in relation to a prophecy given to Moses 45 years prior. ‘Ve’atah’ means ‘and now’, ‘hineh’ means ‘behold’ or ‘now’, ‘hekhayah’ means ‘He has revived’ or ‘He has kept alive’, ‘Yahveh’ is the name of God, ‘oti’ means ‘me’, ‘ka’asher diber’ means ‘as He spoke’, ‘zeh’ means ‘this’, ‘arvaim v’chamesh’ means ‘forty-five’, ‘shanah’ means ‘years’, ‘me’az’ means ‘since’, ‘et-hadavar hazzeh’ means ‘this word’, ‘el-Mosheh’ means ‘to Moses’, ‘asher-halakh’ means ‘who walked’, ‘Yisra’el’ is Israel, ‘bamidbar’ means ‘in the wilderness’, ‘anokhi’ means ‘I’, ‘hayom’ means ‘today’, ‘ben’ means ‘son of’, ‘ushmonim’ means ‘eighty’.
[JOS.14.11] Still I today am strong as in the day Moses sent me, as my strength then and as my strength now, for war and to go out and to come in. [§]
odeeni hayyom khazak ka'asher beyom sh'lakh oti Moshe k'kochi az u'k'kochi atta lamilkhama velatset velavo.
This verse expresses a sense of continued strength. 'odeeni' means 'still I'. 'hayyom' means 'today'. 'khazak' means 'strong'. 'ka'asher' means 'as'. 'beyom' means 'in the day'. 'sh'lakh' means 'sent'. 'oti' means 'me'. 'Moshe' is the name 'Moses'. 'k'kochi' means 'as my strength'. 'az' means 'then'. 'u'k'kochi' means 'and my strength'. 'atta' means 'now'. 'lamilkhama' means 'to war'. 'velatset' means 'and to go out'. 'velavo' means 'and to come in'. The verse is a declaration of unchanging capability for both battle and movement.
[JOS.14.12] And now, give to me this mountain that Yahveh spoke of on that day, for you heard on that day that giants are there and great cities are fortified. Perhaps Yahveh will be with me, and I will dispossess them, as Yahveh spoke. [§]
ve'ata teh-nah-lee et-ha-har ha-zeh asher-diber Yahveh bay-yom ha-hu ki ata shama'ta bay-yom ha-hu ki-anakim sham ve'arim gedolot betzurot ulay Yahveh oti vehorashtim ka'asher diber Yahveh.
This verse is a request made to a king for a specific mountain. The speaker reminds the king of a previous divine proclamation concerning the presence of giants and fortified cities in that region. The speaker hopes that Yahveh will empower them to dispossess the inhabitants, fulfilling the previous divine promise.
[JOS.14.13] And Joshua blessed him, and he gave Hebron to Caleb son of Yifuneh as an inheritance. [§]
vayvarechehu yehoshua vayithen et chevron lekalev ben yifuneh lenachalah
This verse describes Joshua blessing Caleb and giving him Hebron as an inheritance. 'Vayvarechehu' means 'and he blessed him'. 'Yehoshua' is Joshua. 'Vayithen' means 'and he gave'. 'Et' is a particle marking the direct object. 'Chevron' is Hebron. 'Lekalev' means 'to Caleb'. 'Ben yifuneh' means 'son of Yifuneh'. 'Lenachalah' means 'as an inheritance'.
[JOS.14.14] Therefore, Hebron became the inheritance of Caleb son of Jephunneh the Kenizzite, to this day, because he filled his actions following Yahveh, the God of Israel. [§]
al-ken hay-ta khav-ron l'khalev ben-yif-une ha-ken-izi l'nakhala ad hay-yom ha-ze yakhan asher mile acharei YHVH Elohei Yisrael
This verse explains why Hebron became the inheritance of Caleb son of Jephunneh the Kenizzite. It states this continues to be the case even to this day because Caleb fully followed Yahveh, the God of Israel.
[JOS.14.15] And the name of Hebron formerly was the city of Arba, that was a great man among the Anakim. And the land was quiet from war. [§]
ve-shem chevron le-fanim kiryat arba ha-adam ha-gadol ba-anakim hu ve-ha-aretz shaketa mi-milchama
This verse discusses the name of Hebron. Previously, it was known as Kiryat Arba, named after Arba, who was described as a great man among the Anakim. The verse concludes by stating that the land was quiet from warfare.
JOS.15
[JOS.15.1] And it happened, the lot fell to the tribe of the sons of Judah, to their families, toward the border of Edom, the wilderness of Zin southward, from the end of Teman. [§]
va-yhi ha-gor-al le-ma-teh bnei yehudah le-mish-pachotam el-gevul edom midbar-tzin negbah miktzeh teiman.
This verse describes the lot falling to the tribe of Judah. It specifies their boundary extending to the wilderness of Zin, southwards toward the end of the land of Teman, bordering Edom.
[JOS.15.2] And it was their boundary, the south, from the end of the salt sea, from the tongue turning southward. [§]
va-yhi la-hem gvul negev mi-ktzeh yam ha-melach min-ha-lashon ha-poneh negbah
This verse describes the southern boundary of a land. "Va-yhi" means "and it was". "La-hem" means "to them". "Gvul" means "boundary". "Negev" means "south". "Mi-ktzeh" means "from the end of". "Yam ha-melach" means "the salt sea". "Min-ha-lashon" means "from the tongue". "Ha-poneh" means "the turning". "Negbah" means "southward".
[JOS.15.3] And he went out toward the south, to the ascent of scorpions, and he passed through Tsinnah, and he ascended from the south to Qadesh Barnea. And he passed through Chetzron and he ascended to Adarah, and he surveyed the land. [§]
ve-yatsa el-minnegev le-ma'aleh akrabim ve-avar tsinnah ve-alah min-negev le-qadesh barne'a ve-avar chetzron ve-alah adarah ve-nasav ha-qarka'ah
This verse describes a journey southward. 'Minnegev' means 'southward', 'ma'aleh akrabim' is 'the ascent of scorpions', 'tsinnah' is a place name, 'qadesh barne'a' is another place name, 'chetzron' is a place name, 'adarah' is a place name, and 'ha-qarka'ah' means 'the land'. The verse uses 've' which means 'and' to connect the clauses and describes movement 'yatsa' (he went out), 'avar' (he passed), and 'alah' (he ascended).
[JOS.15.4] And you shall pass through Atzmonah, and a wadi shall emerge from Egypt, and the outflows of the border will face the sea. This will be your southern border. [§]
ve’avar atzmonah ve’yatsa nachal mitzrayim ve’hayu to’tzot hagvul yamma zeh-yihiye lakhem gvul negev.
This verse describes the southern boundary of the land promised to the Israelites. It mentions passing through Atzmonah, the emergence of a wadi (seasonal stream) from Egypt, and how the outflows of the border will face the sea. It then explicitly states that this will be their southern border.
[JOS.15.5] And the boundary toward the east is the Salt Sea, to the end of the Jordan. And the boundary toward the side of the north is from the coastline of the sea, from the end of the Jordan. [§]
oo-gə-vool qed-mah yam ha-melach ad-qə-tzay ha-yar-den oo-gə-vool lif-at tza-fo-nah mil-shon ha-yam miq-tzay ha-yar-den
This verse describes the boundaries of a land. 'Gəvool' means boundary or border. 'Qedmah' means east or the eastern side. 'Yam ha-melach' is the Salt Sea, known as the Dead Sea. 'Ad-qətzay ha-yar-den' means 'to the end of the Jordan'. 'Lif-at tza-fo-nah' means 'to the side of the north', or northern side. 'Mil-shon ha-yam' means 'from the tongue of the sea', or the coastline. 'Miq-tzay ha-yar-den' means 'from the end of the Jordan'. The verse essentially defines the eastern and northern borders using the Salt Sea and the Jordan River as reference points.
[JOS.15.6] And the boundary goes up to the place of Chaglaha, and it passes from the north to the place of the Araba, and the boundary goes up to the stone at Bohan, son of Reuben. [§]
ve'alah hagvul beit chaglaha ve'avar mitzpon lebeit ha'aravah ve'alah hagvul even bohan ben-re'uven
This verse describes a boundary line. "Ve'alah" means "and the boundary goes up". "Hagvul" means "the boundary". "Beit" means "house of" or "place of". "Chaglaha" is a place name. "Ve'avar" means "and it passes". "Mitzpon" means "from the north". "Lebeit" means "to the place of". "Ha'aravah" is a place name. "Even" means "stone". "Bohan" is a place name. "Ben-re'uven" means "son of Reuben". This verse details a border going from a place called Chaglaha, passing north to the Araba, and then continuing to a stone at Bohan, which belongs to the son of Reuben.
[JOS.15.7] And the boundary goes up to D'vira, from the valley of trouble, and northward it turns to the Gilgal, which is opposite the ascent of Adummim, which is south of the stream. And the boundary passes to the waters of the spring of the sun, and its exits are to the spring of Rogel. [§]
ve'alah hag'vul d'vira mi'emek acor v'tzaponah poneh el-hagilgahl asher-nochach l'ma'aleh adummim asher minnegev lanachal v'avar hag'vul el-mei-ein shemesh vehayu totze'otav el-ein rogel.
This verse describes a boundary line. 'Ve'alah' means 'and it goes up'. 'Hag'vul' means 'the boundary'. 'D'vira' is a place name. 'Mi'emek acor' means 'from the valley of trouble'. 'V'tzaponah poneh' means 'and northward it turns'. 'El-hagilgahl' means 'to the Gilgal'. 'Asher-nochach' means 'which is opposite'. 'L'ma'aleh adummim' means 'to the ascent of Adummim'. 'Asher minnegev lanachal' means 'which is south of the stream'. 'V'avar hag'vul' means 'and the boundary passes'. 'El-mei-ein shemesh' means 'to the waters of the spring of the sun'. 'Vehayu totze'otav' means 'and its exits are'. 'El-ein rogel' means 'to the spring of Rogel'.
[JOS.15.8] And the boundary went up from the valley of the son of Hinnom to the shoulder of the Jebusite, from the south, it is Jerusalem. And the boundary went up to the head of the mountain which is facing the valley of Hinnom towards the sea, which is at the end of the valley of the Rephaim northward. [§]
ve'alah hagvul gei ben-hinnom el-keteph hayevusi min-negev hi Yerushalayim ve'alah hagvul el-rosh hahar asher al-p'nei gei-hinnom yamma asher biktseh emek-refa'im tzaphonah.
This verse describes the boundaries of Jerusalem. 'Ve'alah' means 'and went up'. 'Hagvul' means 'the boundary'. 'Gei ben-hinnom' is 'the valley of the son of Hinnom'. 'El-keteph hayevusi' means 'to the shoulder of the Jebusite'. 'Min-negev' means 'from the south'. 'Hi Yerushalayim' means 'it is Jerusalem'. 'El-rosh hahar' means 'to the head of the mountain'. 'Asher al-p'nei' means 'which is facing'. 'Yamma' means 'towards the sea' (west). 'Biktseh emek-refa'im' means 'at the end of the valley of the Rephaim'. 'Tzaphonah' means 'northward'.
[JOS.15.9] And the description of the boundary is from the head of the mountain to the spring of the waters of Nephthoah, and it goes out to the cities of the mountain of Ephron. And the description of the boundary is Baalah; it is Kiryath-yearim. [§]
vəta’ar hagevul mēro’š hāhār el-ma‘yan mêi neftōaḥ vǝyāṣā el-‘ārēi har-‘efrōn vǝtā’ar hagevul ba‘alah hī qiryat yə‘ārīm.
This verse describes a boundary delineation. "Vəta’ar" means "and the description of." "Hagevul" means "the boundary." "Mēro’š hāhār" means "from the head of the mountain." "El-ma‘yan mêi neftōaḥ" means "to the spring of the waters of Nephthoah." "Vǝyāṣā" means "and it goes out." "El-‘ārēi har-‘efrōn" means "to the cities of the mountain of Ephron." "Ba‘alah hī qiryat yə‘ārīm" means "Baalah, it is Kiryath-yearim."
[JOS.15.10] And the boundary will turn from Baalath toward the sea, and it will pass to the shoulder of the mountain of the forests from the north; it is Kesalon. And it will descend to Beit-Shemesh, and it will pass to Timnah. [§]
ve-na-sav ha-gevul mi-ba-a-lah ya-mah el-har se-eer ve-a-var el-ketef har-ye-a-rim mi-tsa-fo-nah hee kes-lon ve-ya-rad beit-she-mesh ve-a-var tim-nah.
This verse describes a boundary line. 'Ve-na-sav' means 'and the boundary will turn'. 'Ha-gevul' means 'the boundary'. 'Mi-ba-a-lah' means 'from Baalath'. 'Ya-mah' means 'towards the sea'. 'El-har se-eer' means 'to Mount Seir'. 'Ve-a-var' means 'and it will pass'. 'El-ketef har-ye-arim' means 'to the shoulder of the mountain of the forests'. 'Mi-tsa-fo-nah' means 'from the north'. 'Hee kes-lon' means 'it is Kesalon'. 'Ve-ya-rad' means 'and it will descend'. 'Beit-she-mesh' means 'Beit-Shemesh'. 'Ve-a-var' means 'and it will pass'. 'Tim-nah' means 'Timnah'.
[JOS.15.11] And the boundary goes out to the shoulder of Ekron northward, and the marking of the boundary is Shikronah, and it passes the mountain of Baal, and it goes out to Yavne’el. And the exits of the boundary are to the sea. [§]
ve-yatsa ha-gevul el-ketef Ekron tsafonah ve-ta’ar ha-gevul Shikronah ve-avar har-ha-Ba’alah ve-yatsa Yavne’el ve-hayu tots’ot ha-gevul yammah.
This verse describes a boundary line. 've-yatsa' means 'and it goes out'. 'ha-gevul' means 'the boundary'. 'el-ketef' means 'to the shoulder'. 'Ekron' is a place name. 'tsafonah' means 'northward'. 've-ta’ar' means 'and the marking of'. 'Shikronah' is a place name. 've-avar' means 'and it passes'. 'har-ha-Ba’alah' means 'the mountain of Baal'. 've-yatsa Yavne’el' means 'and it goes out to Yavne’el'. 've-hayu tots’ot ha-gevul' means 'and the exits of the boundary'. 'yammah' means 'to the sea'.
[JOS.15.12] And the boundary of the sea, the great sea, and this boundary is the boundary of the descendants of Judah, surrounding their families. [§]
oo-guh-bool yahm hah-yahm-mah hah-gah-dole oo-guh-bool zeh guh-bool ben-ay-hoo-dah sah-veev leh-meesh-pah-choh-tahm
This verse describes the boundaries of the sea and the land belonging to the descendants of Judah, specifying the territories associated with their families. ‘G’vul’ means boundary, ‘yam’ means sea, ‘ha’ is the definite article ‘the’, ‘gadol’ means great, ‘zeh’ means this, ‘ben-ay-hoodah’ means the descendants of Judah, ‘saviv’ means around, and ‘mishpachotam’ means their families.
[JOS.15.13] And to Caleb, son of Jephunneh, He gave a portion within the children of Judah, according to the mouth of Yahveh to Joshua. It was Kiryat Arba, the father of Anak, which is Hebron. [§]
u-le-khalev ben-yifuneh natan helek be-tokh benei-Yehudah el-pi Yahveh li-Yehoshua et-kiryat arba avi ha-anak hi hevron.
This verse describes the allotment of land given to Caleb, son of Jephunneh, within the territory of Judah, as directed by Yahveh to Joshua. The land given to Caleb was Kiryat Arba, which was the home of the Anakim, and is now known as Hebron.
[JOS.15.14] And Caleb inherited from there three sons of the Anakim: Sheshai, and Achiman, and Talmai, born of the Anakim. [§]
vayoresh misham kalev et-shlosha benei haanak et-sheshai ve-et-achimam ve-et-talmai yelidei haanak
This verse describes Caleb inheriting three sons of the Anakim. "Vayoresh" means "and he inherited". "Misham" means "from there". "Kalev" is a proper name, Caleb. "Et" is a grammatical particle. "Shlosha" means "three". "Benei" means "sons of". "Ha-anak" means "the Anakim". "Sheshai" is a proper name, Sheshai. "Ve" means "and". "Achiman" is a proper name, Achiman. "Talmai" is a proper name, Talmai. "Yelidei" means "born of".
[JOS.15.15] And he ascended from there to the inhabitants of Devir, and the name of Devir formerly was Kiryat-Sefer. [§]
va-ya-al meesh-sham el-yosh-vey dev-eer ve-shem-dev-eer leef-a-nim kir-yat-see-fer
This verse describes someone ascending from a previous location to the inhabitants of a place called Devir. It also states that the name of Devir was previously Kiryat-Sefer. ‘Va-ya-al’ means ‘and he ascended’. ‘Meesham’ means ‘from there’. ‘El’ means ‘to’. ‘Yoshvey’ means ‘inhabitants of’. ‘Devir’ is a place name. ‘Ve’ means ‘and’. ‘Shem’ means ‘name of’. ‘Leefanim’ means ‘formerly’ or ‘previously’. ‘Kiryat-Sefer’ is a place name meaning ‘city of the book’.
[JOS.15.16] And Caleb spoke, saying, “Whoever strikes the city of Kiryat Sefer and captures it, to him I will give my daughter Aksah as wife.” [§]
Va-yo-mer Ka-lev a-sher ya-keh et-kir-yat-se-fer u-lekha-da-ha ve-na-ta-ti lo et-ak-sa-ha bi-ti le-i-sha.
This verse recounts Caleb’s offer to Joshua. ‘Va-yo-mer’ means ‘and he spoke’. ‘Ka-lev’ is Caleb's name. ‘A-sher’ indicates a clause of condition, translated as ‘who’. ‘Ya-keh’ means ‘he strikes’. ‘Et’ is a grammatical particle marking the direct object. ‘Kir-yat-se-fer’ is the name of a city. ‘U-lekha-da-ha’ means ‘and captures it’. ‘Ve-na-ta-ti’ means ‘and I will give’. ‘Lo’ is ‘to him’. ‘Et-ak-sa-ha’ is ‘Aksah’. ‘Bi-ti’ means ‘my daughter’. ‘Le-i-sha’ means ‘as wife’.
[JOS.15.17] And Othniel captured it, son of Kenaz, brother of Caleb, and he gave to him Achsah, his daughter, as a wife. [§]
va-yil-kda-ha at-ni-el ben-ke-naz a-chi ka-lev va-yi-ten-lo et-ak-sa bit-to le-isha
This verse describes Othniel, son of Kenaz, brother of Caleb, capturing a city and being given the daughter of Caleb as a wife. 'Va' indicates 'and'. 'Yil-kda-ha' means 'he captured it'. 'At-ni-el' is the name 'Othniel'. 'Ben-ke-naz' means 'son of Kenaz'. 'A-chi ka-lev' means 'brother of Caleb'. 'Va-yi-ten-lo' means 'and he gave to him'. 'Et-ak-sa' is the name 'Achsah'. 'Bit-to' means 'his daughter'. 'Le-isha' means 'as a wife'.
[JOS.15.18] And it happened, upon her arrival, that she turned him aside to ask from her father’s field, and she fell from upon the donkey. And Caleb said to her, "What is the matter with you?" [§]
Va-yhi be-vo-ah, va-te-si-te-hu li-sh'ol mei-et-avihah sade, va-titz-nah me-al ha-chamor, va-yomer-lah Caleb mah-lach.
This verse describes an event involving a woman and Caleb. 'Va-yhi' means 'and it happened'. 'Be-vo-ah' relates to her coming or arrival. 'Va-te-si-te-hu' indicates she turned him aside or led him astray, requesting something. 'Mei-et-avihah sade' means 'from her father's field'. 'Va-titz-nah me-al ha-chamor' means she fell from the donkey. Finally, 'Va-yomer-lah Caleb mah-lach' means Caleb said to her, 'What is the matter with you?' or 'What happened?'
[JOS.15.19] And she said, "Give me a blessing, because God has given me the Negev land, and give me springs of water." And God gave her upper springs and lower springs. [§]
va-to-mer te-nah-lee ve-rach-ah kee eretz ha-negev ne-tat-tah-nee ve-nat-tah-tah lee gul-lot ma-yim va-yit-ten-lah et gul-lot eel-lee-yot ve-et gul-lot tach-tee-yot.
This verse recounts a request for a blessing and water sources. The woman asks for a blessing because God has given her the Negev land, and asks that God give her springs of water. God then gives her both upper springs and lower springs.
[JOS.15.20] This is the inheritance of the tribe of Judah to their families. [§]
zoat nachalat matteh bnei-yehuda l’mishp’chotam.
This verse describes the inheritance of the tribe of Judah to their families. ‘Zot’ means ‘this.’ ‘Nachalat’ means ‘inheritance.’ ‘Matteh’ means ‘tribe.’ ‘Bnei-Yehuda’ means ‘sons of Judah’ or ‘the tribe of Judah.’ ‘L’mishp’chotam’ means ‘to their families.’
[JOS.15.21] And the cities were from the extremity of the tribe of Judah to the border of Edom in the Negev: Kabtzael, Eder, and Yahgur. [§]
va-yih-yu ha-a-rim mik-tseh le-mah-teh b-nei-yeh-hu-dah el-g-vul ed-om ban-neh-gev-ah kav-tza-el ve-eh-der ve-yah-gur.
This verse lists cities belonging to the tribe of Judah, specifically their southern border near Edom. 'Va-yih-yu' means 'and were.' 'Ha-a-rim' means 'the cities.' 'Mik-tseh' means 'from the end' or 'from the extremity.' 'Le-mah-teh' means 'to the tribe of.' 'B-nei-yeh-hu-dah' means 'sons of Judah,' or the tribe of Judah. 'El-g-vul' means 'to the border of.' 'Edom' is the name of a people and a land. 'Ban-neh-gev-ah' means 'in the Negev' (the southern desert). 'Kav-tza-el,' 'Eh-der,' and 'Yah-gur' are names of cities.
[JOS.15.22] And Qinah, and Dimonah, and Adeadah. [§]
vee-kee-nah vee-dee-mo-nah vee-ad-ay-dah
This verse lists three place names. Each name appears with the conjunctive 'and' (vee). The names themselves are likely derived from roots relating to the physical characteristics or inhabitants of those locations. Without further context, it is difficult to determine precise meanings, but a literal rendering of the names is most appropriate.
[JOS.15.23] Kadesh and Hatzor, it is given. [§]
vekadesh vekhatzor veyitnan
This verse consists of three proper nouns, all names of cities, connected by the conjunction 'and' (ve) and a final verb form indicating giving or being given. 'Kadesh' and 'Hatzor' are well-known cities in the biblical narrative. 'Yitnan' is a verb in the passive form, meaning 'it will be given' or 'is given'.
[JOS.15.24] Zif and Telem and Be'alot. [§]
Zif va-telem u-ve'alot
This verse consists of three place names listed in sequence, connected by the conjunction 'and' (va or u). Zif is a town in Judah. Telem is also a town in Judah. Be'alot is a town, possibly meaning 'of the high places'.
[JOS.15.25] And Khatsor was fortified, and the cities of Khetsron, it is Khatsor. [§]
ve-khatsor khadata u-kriyot khetsron hi khatsor.
This verse appears in Joshua 11:8 and refers to a city. The name "Khatsor" appears twice. "Khadata" means "was fortified". "Kriyot" means "cities". "Khetsron" is a designation relating to the area of the city. The verse states that Khatsor was fortified, and the cities of Khetsron, it is Khatsor.
[JOS.15.26] The people and the hearing and the birth. [§]
amam u’sh’ma u’moladah
This verse consists of three words. ‘Amam’ is a noun, possibly referring to a people or nation. ‘U’ is a conjunction meaning ‘and’. ‘Sh’ma’ is a noun meaning ‘hearing’ or ‘listening’. ‘Moladah’ is a noun meaning ‘birth’ or ‘generation’.
[JOS.15.27] And Khasar and Gad and Hashmon and the house of Palet. [§]
vakhatsar gadda vekhashmon ubeit palet
This verse lists place names. 'vakhatsar' means 'and Khasar'. 'gadda' means 'Gad'. 'vekhasmon' means 'and Hashmon'. 'ubeit' means 'and the house of'. 'palet' means 'Palet'. This is a list of locations, likely towns or territories.
[JOS.15.28] And Hatzar, Fox, and Beer Seven, and Bizyoth, her. [§]
vachatzar shu'al ub'er sheva ubiz'yoteha
This verse lists place names. 'Vachatzar' means 'and Hatzar', Hatzar being a place name. 'Shu'al' means 'fox'. 'Ub'er' means 'and Beer'. 'Sheva' means 'seven'. 'Ubiz'yoteha' means 'and Bizyoth, her'. 'Her' refers to a possessive pronoun, likely belonging to a previously mentioned person or entity.
[JOS.15.29] Baalah and Iyim and Atzem. [§]
Ba'alah ve'iyim va'atzem
This verse consists of three proper names. 'Ba'alah' is a place name, related to the god Baal. 'Ve'iyim' is a place name. 'Va'atzem' is a place name.
[JOS.15.30] And Tolad and K’sil and Charmah. [§]
ve-el-to-lad u-k’sil ve-char-mah
This verse lists three sons of Mishael. 'El' is a root word meaning 'God' or 'power'. 'To-lad' is a proper name meaning 'generation' or 'descendant'. 'K’sil' is a proper name possibly meaning 'foolish' or 'providence'. 'Char-mah' is a proper name meaning 'destruction' or 'wrath'. The 've' and 'u' are conjunctions meaning 'and'.
[JOS.15.31] Tziklag and Madmannah and Sansannah. [§]
Vetsiqlaq uMadmanah vSansanah
This verse lists place names. These appear to be cities or towns in the Negev region of Israel, mentioned in connection with the Amalekites. The ‘u’ and ‘v’ represent conjunctions meaning ‘and’. Each name is a proper noun, and does not have a direct meaning outside of being a place name.
[JOS.15.32] Levot, Shilchim, Ayin, and Rimmon—all the cities—totaled twenty-nine, and their territories. [§]
u'levo'ot v'shil'chim v'ayin v'rimmon kol-'arim esrim vateisha v'chatzreihan.
This verse lists cities and their surrounding areas. The names of the cities are 'Levot,' 'Shilchim,' 'Ayin,' and 'Rimmon.' The verse states there are twenty-nine cities total, along with their surrounding areas.
[JOS.15.33] I am brought low and destroyed, and distressed and impoverished. [§]
bash-sheh-lah ehsh-tah-ol v'tzar-ah v'ash-nah
This verse describes a state of degradation and affliction. 'Bash-sheh-lah' relates to being brought low or humbled. 'Ehsh-tah-ol' implies being destroyed or made waste. 'V'tzar-ah' suggests distress or suffering. 'V'ash-nah' refers to being impoverished or made poor.
[JOS.15.34] Forsaken and a spring of gardens, an apple tree, and the eyes. [§]
v’zanoach v’ein ganim tappuach v’ha’einam
This verse appears to be a poetic description, possibly related to a vision or metaphorical imagery. 'Zanoach' refers to forsaken or abandoned. 'Ein ganim' means 'spring of gardens'. 'Tappuach' means 'apple tree' or 'apple'. 'Ha’einam' refers to 'the eyes'. Given the poetic nature, a literal translation may not fully convey the intended meaning, but we will strive for accuracy.
[JOS.15.35] Yarmut and Adulam, Soko and Azeka. [§]
Yarmut va-adulam soko va-azeka.
This verse lists the names of cities. Yarmut, Adulam, Soko, and Azeka. The ‘va’ is a conjunction meaning ‘and’.
[JOS.15.36] And the gates and the eternal places and the enclosure and the enclosures, cities fourteen and their surrounding areas. [§]
v'sha'arim va'aditim v'hagdera ugderotim arim arba esre v'chatzereihem.
This verse lists cities and their surrounding areas. 'Sha'arim' refers to gates, often used to signify cities themselves. 'Aditim' likely means 'belonging to eternity' or 'perpetual places,' denoting a district or region. 'Hagdera' refers to an enclosure or a wall. 'Gderotim' represents enclosures or boundaries. 'Arba esre' means fourteen. 'Chatzereihem' means 'their courts' or 'their surrounding areas.' The verse is essentially listing fourteen cities and their surrounding areas or districts.
[JOS.15.37] A port and a new one, and a tower of Gad. [§]
tse-nan ve-cha-da-shah oo-mig-dal-gad
This verse appears in Isaiah 23:4. 'Tse-nan' refers to a port or a trading post. 'Ve' is a conjunction meaning 'and'. 'Cha-da-shah' means new. 'Oo' is another conjunction meaning 'and'. 'Mig-dal' means tower. 'Gad' means fortune or destiny, but here is likely a place name, referring to the fortune of Gad or a location associated with Gad.
[JOS.15.38] And Dileean and the lookout and Yakteel. [§]
Vedilean vehahmitzpeh veyakteel
This verse lists three locations. "Vedilean" is likely a place name. "Vehahmitzpeh" is composed of "veh" meaning "and", and "hammitzpeh" meaning "the lookout" or "the watchtower". "Veyakteel" is composed of "ve" meaning "and", and "yakteel", a place name. The verse is a simple list of three locations, connected by the conjunction "and".
[JOS.15.39] Lakish and Batzkat and Eglon. [§]
la-keesh oo-vahtz-kat ve-eg-lone
This verse lists three cities. 'Lakish' is a city name. 'Batzkat' is a city name. 'Eglon' is a city name. The 've' is a conjunction meaning 'and'.
[JOS.15.40] And grain and bread and provision. [§]
vekavvon velachmas vekithlish
This verse consists of three words, all appearing as nouns. 'Kavvon' likely refers to a type of grain or food, though its exact meaning is debated. 'Lachmas' is generally understood to be a type of bread or foodstuff. 'Kithlish' is less certain, but is likely a kind of food or provision. All three appear to be listing provisions or rations.
[JOS.15.41] Ugderot, the house of Dagon, and Nama and Makeda – these are cities, sixteen in number, and their territories. [§]
ugderot beit-dagon unama umakeda arim shesh-esreh vachatzerehen.
This verse lists cities associated with the Philistines. "Ugderot", "beit-dagon", "unama", and "makeda" are city names. "Arim" means cities. "Shesh-esreh" means sixteen. "Vachatzerehen" means and their territories. The verse therefore lists sixteen cities and their surrounding areas.
[JOS.15.42] Livnah and Ether and Smoke. [§]
Livnah va-eter ve-ashan
This verse consists of three proper nouns, listed in sequence, connected by the conjunction ‘va’ (and). ‘Livnah’ and ‘eter’ are likely names of places, or possibly people. ‘Ashan’ means smoke. It's difficult to provide full context without surrounding verses, but we are simply listing these three things.
[JOS.15.43] And open, and make smoke rise, and set up. [§]
ve-yif-takh ve-ash-nah oo-ne-tseev
This verse consists of three imperatives, commands given to someone. 'Ve' is a conjunction meaning 'and'. 'Yif-takh' comes from the root 'פתח' (patah) meaning 'to open'. 'Ash-nah' comes from the root 'אשן' (ashan) meaning 'to smoke' or 'to make smoke'. 'Ne-tseev' comes from the root 'נצב' (natsav) meaning 'to stand' or 'to set up'.
[JOS.15.44] And Keelah and Akhzib and Maraashah, cities were nine and their territories. [§]
u-ke-ee-lah ve-akh-zee-ve oo-ma-ray-shah-ah a-reem tay-shah ve-khat-tzay-ray-hen
This verse lists cities and their territories. "u" is a conjunction meaning "and". "ke-ee-lah" is a city name. "ve" is also a conjunction meaning "and". "akh-zee-ve" is a city name. "oo" is another conjunction meaning "and". "ma-ray-shah-ah" is a city name. "a-reem" means "cities". "tay-shah" means "nine". "ve" means "and". "khat-tzay-ray-hen" means "their territories".
[JOS.15.45] Ekron and her daughters and her enclosures. [§]
Ekron u-vnoteyha va-chatzereyha
This verse consists of three words connected by conjunctions. "Ekron" is a proper noun, the name of a city. "u" is the conjunction 'and'. "vnoteyha" means 'her daughters', referring to the villages or territories belonging to Ekron. "va" is another form of the conjunction 'and'. "chatzereyha" means 'her courts' or 'her enclosures', likely referring to the fortifications or outer areas of the city.
[JOS.15.46] Yahveh smote all that was under the power of Ashdod and its territories. [§]
meh-ek-rone vah-yah-mah kol ah-sher al-yad ash-dode veh-hatz-ray-hen.
This verse describes a military action. "Ekron" is a city name. "Yahveh" is the name of God. "Mah" means "to smite" or "destroy". "Kol" means "all". "Asher" introduces a relative clause meaning "that is". "Yad" refers to "hand" but in this context means "power" or "control". "Ashdod" is a city name. "Hatzareihen" means "their suburbs" or "their territories". So, the verse generally describes Yahveh destroying all that was under the power of Ashdod and its territories.
[JOS.15.47] Ashdod, with its towns and surrounding areas, and Gaza, with its towns and surrounding areas, extend to the stream of Egypt, and the sea is the border and boundary. [§]
Ashdod benoteha vachatzereiha, Gaza benoteha vachatzereiha, ad nachal Mitzrayim, vehayam hagavol ugvul.
This verse lists cities and their surrounding areas, defining a geographical boundary. "Ashdod benoteha vachatzereiha" means "Ashdod, its daughters and its courtyards." The term "daughters" likely refers to dependent towns or villages. The same applies to "Gaza benoteha vachatzereiha." "Ad nachal Mitzrayim" means "until the stream of Egypt" (referring to the Nile Delta). "Vehayam hagavol ugvul" means "and the sea is the border and boundary."
[JOS.15.48] And in the hill, Shamir and Yatir and Soko. [§]
oo-vah-har sha-meer ve-ya-teer ve-so-koh
This verse lists place names. ‘Har’ means mountain or hill. The rest of the words are place names, likely towns or settlements. The ‘ve’ is simply ‘and’ connecting the locations.
[JOS.15.49] And Dan and the city of Sannah, it is Devir. [§]
Ve-dan-nah ve-kir-yat-san-nah hee devir.
This verse lists place names. "Dan" refers to the tribe of Dan, and likely refers to a city named Dan. "Kiryat-sannah" is another city name. "Hee" is a demonstrative pronoun, meaning "it is" or "she is". "Devir" is a place name, often associated with a sanctuary or shrine.
[JOS.15.50] Grapes and clusters of grapes and the poor. [§]
va-a-nav ve-esh-te-mo ve-a-nim
This verse consists of three nouns connected by the conjunction 'and' (ve). 'A-nav' means grapes. 'Esh-te-mo' refers to a cluster of grapes or vine branches. 'A-nim' means the poor or afflicted.
[JOS.15.51] Goshen, Choloh, and Giloh are cities, eleven in total, and their territories. [§]
V'goshen v'cholon v'giloh, arim achat-eser v'chatzreihan.
This verse lists cities. 'Goshen', 'Choloh', and 'Giloh' are city names. 'Arim' means cities. 'Achat-eser' means eleven, and 'v'chatzreihan' means and their territories or courtyards.
[JOS.15.52] Be mixed, and be exalted, and be relied upon. [§]
arav veruma ve’esh’an
This verse consists of three imperatives, all addressed to a single subject, understood to be God. “Arav” means to be mixed, blended, or intertwined. “Ruma” means to be high, elevated, or exalted. “Esh’an” means to lean on, rely on, or rest upon. The ‘ve’ is a conjunction meaning 'and'.
[JOS.15.53] And Yanem and the house of the apple and Afeqah. [§]
ve-ya-neem u-beit-tap-pu-ach va-a-fe-kah
This verse lists place names. 'Ve' means 'and'. 'Ya-neem' is likely related to the word for 'answer' or 'to answer', though in place names it often relates to springs or settlements near springs. 'U' means 'and'. 'Beit-tap-pu-ach' literally means 'house of the apple', likely referring to a place known for apple trees or orchards. 'Va' means 'and'. 'A-fe-kah' is a place name likely relating to a channel or stream.
[JOS.15.54] And Kumtah and Kiryat Arba, it is Hebron, and Ziyor, cities, nine, and their territories. [§]
vekumtah vekiryat arba hi chevron veziyor arim tesha vekhatzerehen.
This verse lists cities. "Kumtah" and "Kiryat Arba" are identified as being the same place as "Chevron" (Hebron). "Ziyor" is another city. The verse states there are nine cities and their surrounding territories.
[JOS.15.55] Maon, Carmel, and Zif, and Yuta. [§]
Ma'on, Carmel, and Zif, and Yuta.
This verse lists place names. Ma'on, Carmel, Zif, and Yuta are all locations in the land of Judah. There are no divine names present in this verse, therefore, no translation of God's name is necessary. These are simply proper nouns.
[JOS.15.56] God will sow, he will be insignificant, and he will be forsaken. [§]
v'yizre'el v'yakd'em v'zanokh
This verse consists of three proper names treated as verbs. 'Yizre'el' comes from the root meaning 'God will sow'. 'Yakd'em' comes from a root meaning 'to be small, insignificant'. 'Zanokh' comes from a root meaning 'to forsake'. This verse appears to be a listing of names, likely of individuals, and is treating those names as actions related to their meanings.
[JOS.15.57] The Cainites had Giv'ah and Timnah, cities, ten, and their courtyards. [§]
ha-Kayin Giv'ah v'Timnah, arim eser v'khatzeraihen.
This verse lists cities belonging to the descendants of Cain. "ha-Kayin" means "the Cainite". "Giv'ah" means "hill" or "city of hill". "v'Timnah" means "and Timnah". "arim" means "cities". "eser" means "ten". "v'khatzeraihen" means "and their courtyards".
[JOS.15.58] Chalchul, Beit-Tzur and Gedor. [§]
Chalchul Beit-Tzur u-Gedor
This verse lists place names. "Chalchul" and "Gedor" are names of towns or regions. "Beit-Tzur" means "house of the rock" and is also a place name. "u" is a conjunction meaning "and".
[JOS.15.59] The cave and the house of Anoth, and Eltekon, are six cities and their territories. [§]
oo-mah-arah oo-veyt-ah-noht veh-el-teh-kon ah-rim sheysh veh-hatz-reh-hehn
This verse lists cities and their territories. "oo-mah-arah" is a cave and a house of Anoth. "veh-el-teh-kon" is Eltekon. "ah-rim sheysh" means six cities. "veh-hatz-reh-hehn" means and their territories.
[JOS.15.60] The city of Baal, it is the city of forests and the many cities, two cities and their courtyards. [§]
qiryat-ba'al hi qiryat ye'arim veharabba arim shtayim vechatzerehen.
This verse describes a place name change. "Qiryat Baal" is identified as being the same place as "Qiryat Yearim", also known as "Harabba". It clarifies that there are two cities, and their courtyards.
[JOS.15.61] In the wilderness, the house of the Arabah, Midian and Sukkoth. [§]
Ba-mid-bar be-it ha-a-ra-vah mid-din u-se-cha-kah
This verse describes a location. "Ba-mid-bar" means 'in the wilderness'. "Be-it" means 'house of'. "Ha-a-ra-vah" means 'the Arabah' (a geographical area, often translated as 'the wilderness' or 'the Arabah'). "Mid-din" is a proper noun, likely referring to a place or a people. "U-se-cha-kah" means 'and Sukkoth'. It's a place name.
[JOS.15.62] Nivshan and the City of Salt and the Spring of Gedi are six cities and their territories. [§]
vehahnivshan ve'ir-hamelah ve'ein gedi arim shesh vekhatserehen
This verse lists cities and their territories. 'Nivshan' and 'Melah' are city names. 'Gedi' is also a city name, specifically 'Ein Gedi' meaning 'Spring of the Kid'. 'Arim' means 'cities' and is plural. 'Shesh' means 'six', and 'hatserehen' means 'their territories'.
[JOS.15.63] And the Jebusites, inhabitants of Jerusalem, the people of Judah were not able to dispossess them, and the Jebusite dwelt with the people of Judah in Jerusalem until this day. [§]
ve’et-hayevusi yoshevei Yerushalaim lo-yuklu benei-Yehudah lehorisham va’yeshev hayevusi et-benei Yehudah biYerushalaim ad-hayom hazeh.
This verse describes the inability of the people of Judah to dispossess the Jebusites who lived in Jerusalem. It states that the Jebusites continued to dwell among the people of Judah in Jerusalem until the present day. ‘Hayevusi’ refers to the Jebusites, an ancient people who inhabited Canaan. ‘Benei Yehudah’ means ‘the people of Judah’. ‘Yerushalaim’ is Jerusalem. ‘Lehorisham’ means ‘to dispossess them.’ ‘Ad hayom hazeh’ means ‘until this day.’
JOS.16
[JOS.16.1] And the lot went out to the sons of Joseph from the Jordan, to the waters of Jericho, eastward, the wilderness ascending from Jericho on the mountain towards Beit-el. [§]
Va-yeitzei ha-gor-al li-vnei Yo-sef mi-yar-den Yericho le-mei Yericho miz-ra-cha ha-mid-bar o-leh mi-ri-cho ba-har beit-el.
This verse describes the allotment of land by lot to the descendants of Joseph, specifically positioning their inheritance east of the Jordan River, near Jericho, extending into the wilderness and ascending towards the mountain near Beit-el. "Va-yeitzei" means "and went out". "Ha-gor-al" means "the lot". "Li-vnei Yo-sef" means "to the sons of Joseph". "Mi-yar-den" means "from the Jordan". "Yericho" is the place name Jericho. "Le-mei Yericho" means "to the waters of Jericho". "Miz-ra-cha" means "eastward". "Ha-mid-bar" means "the wilderness". "O-leh" means "ascends". "Ba-har" means "on the mountain". "Beit-el" is the place name Beit-el.
[JOS.16.2] And he went out from the house of God to Luz, and he passed to the border of the territory of Atarot. [§]
ve-yatsa mee-beit-el loo-zah ve-avar el-gevul ha-arkhi atarot
This verse describes a journey from Bethel to Luz, and then to the border of the territory of Atarot. ‘Ve’ means ‘and’. ‘Yatsa’ means ‘he went out’. ‘Mee’ means ‘from’. ‘Beit-el’ is literally ‘house of God’. ‘Loozah’ is a place name, Luz. ‘Ve-avar’ means ‘and he passed’. ‘El’ means ‘to’. ‘Gevul’ means ‘border’. ‘Ha-arkhi’ means ‘the territory of’. ‘Atarot’ is a place name, Atarot.
[JOS.16.3] And it descended to the sea, to the boundary of the Japletites, to the boundary of Lower Beit-Horon, and to Gazer. And its outlets were to the sea. [§]
ve-yarad-yamah el-gevul ha-yapleti ad gevul beit-horon takhtiton ve-ad-gazer ve-hayu totzeotav yamah.
This verse describes a boundary descending to the sea. 'Yarah' means to descend. 'Yamah' means the sea. 'Gevul' means boundary or border. 'Ha-Yapleti' refers to the Japletites, a people or place. 'Beit-Horon' is a place name, 'house of Horon'. 'Takhtiton' means lower. 'Gazer' is another place name. 'Totzeotav' refers to its outlets or extensions, and again, 'yamah' means the sea.
[JOS.16.4] And the sons of Joseph inherited, Manasseh and Ephraim. [§]
Va-yin-cha-loo bnei-yo-seph me-na-sheh ve-ef-ra-yim.
This verse describes the inheritance of the sons of Joseph, specifically Manasseh and Ephraim. 'Va-yin-cha-loo' means 'and they inherited'. 'Bnei-yo-seph' means 'sons of Joseph'. 'Me-na-sheh' is the name Manasseh, and 've-ef-ra-yim' means 'and Ephraim'.
[JOS.16.5] And the boundary of the descendants of Ephraim according to their families was eastward, from Atrot Adar to Beit Choron Elyon. [§]
vayhi g'vul b'nei-efraim l'mishp'chotam vayhi g'vul nachalatam mizaracha atrot adar ad-beit choron elyon
This verse describes the boundary lines of the territory allotted to the descendants of Ephraim, one of the tribes of Israel. 'Vayhi' means 'and it was'. 'G'vul' means 'boundary'. 'B'nei-efraim' means 'sons of Ephraim' or 'descendants of Ephraim'. 'L'mishp'chotam' means 'to their families'. 'Nachalatam' means 'their inheritance'. 'Mizaracha' means 'eastward'. 'Atrot Adar' and 'Beit Choron Elyon' are names of places marking the boundaries.
[JOS.16.6] And the boundary went out toward the sea, the constriction from the north, and the boundary turned eastward toward Shiloh, and it passed by from the east toward Yanohah. [§]
veh-yah-tsah ha-geh-vool ha-yah-mah ha-mik-meh-tat mee-tsah-phone veh-nah-sav ha-geh-vool miz-rah-ah tah-ah-nat shi-loh veh-ah-var oh-toh mee-miz-rah yah-noh-hah.
This verse describes the northern boundary of a land. 'yah-tsah' means 'it went out' or 'it extended.' 'ha-geh-vool' is 'the boundary.' 'ha-yah-mah' is 'the sea.' 'ha-mik-meh-tat' refers to a specific location, often interpreted as 'the inlet' or 'the constriction.' 'mee-tsah-phone' means 'from the north.' 'veh-nah-sav' means 'and turned.' 'miz-rah-ah' means 'eastward.' 'tah-ah-nat shi-loh' is 'toward Shiloh.' 'veh-ah-var oh-toh' means 'and it passed by.' 'mee-miz-rah' means 'from the east.' 'yah-noh-hah' is a location name.
[JOS.16.7] And he descended from Yanoach to Atarot and Naarah, and encountered Jericho, and crossed the Jordan. [§]
ve-ya-rad mee-ya-no-chah a-ta-rot ve-na-a-ra-tah oo-fa-ga bee-yree-cho ve-ya-tzah ha-yar-den
This verse describes a descent from a place named 'Yanoach' to 'Atarot' and 'Naarah', encountering Jericho, and then crossing the Jordan River. The verbs are all in the past tense, describing a sequence of actions.
[JOS.16.8] From the Apple, the boundary will go towards the sea, the Cana stream, and its exits will be towards the sea. This is the inheritance of the tribe of the sons of Ephraim according to their families. [§]
mitapuch yeilech hagevul yamma nachal kana vehayu toetzotaiv hayamma zot nachalat mateh bnei-efraim lemishpechotaam.
This verse describes a boundary line of the territory allotted to the tribe of Ephraim. "Mitapuch" likely refers to a location or landmark. "Yeilech" means 'it will go', referring to the boundary line. "Hagevul" is 'the boundary'. "Yamma" is 'towards the sea'. "Nachal Kana" is 'the Cana stream'. "Vehayu toetzotaiv hayamma" means 'and its exits will be towards the sea'. "Zot nachalat mateh bnei-efraim" means 'This is the inheritance of the tribe of the sons of Ephraim'. "Lemishpechotaam" means 'according to their families'.
[JOS.16.9] And the cities that were set apart for the descendants of Ephraim within the inheritance of the descendants of Manasseh – all the cities and their courtyards. [§]
veh-heh-ah-rim ha-meev-dah-lot leev-nay ef-rah-yim be-toch nach-ha-lat benee men-ash-sheh kol-heh-ah-rim ve-chat-tze-ray-hen.
This verse describes cities that were set apart for the descendants of Ephraim within the inheritance of the descendants of Manasseh. It lists 'all the cities and their courtyards'. The word 've' means 'and', 'heh-ah-rim' means 'the cities', 'ha-meev-dah-lot' means 'that were set apart', 'leev-nay' means 'for the descendants of', 'ef-rah-yim' is the name Ephraim, 'be-toch' means 'within', 'nach-ha-lat' means 'the inheritance of', 'benee' means 'descendants of', 'men-ash-sheh' is the name Manasseh, 'kol' means 'all', 'chat-tze-ray-hen' means 'their courtyards'.
[JOS.16.10] And they did not dispossess the Canaanite who was dwelling in Gezer, and the Canaanite dwelt among Ephraim until this day, and became a tribute-worker. [§]
Velo horishu et-hakenani hayoshev begazer vayeishev hakenani bekerev efraim ad-hayom hazeh vayhi lemas-oved.
This verse describes the failure of the Israelites to completely dispossess the Canaanites from the land. Specifically, it states that the Canaanites continued to dwell among the tribe of Ephraim even up to the present day, and became a tribute-paying workforce. 'Velo' means 'and not'. 'Horishu' means 'they caused to inherit' or 'they dispossessed'. 'Et-hakenani' means 'the Canaanite'. 'Hayoshev' means 'the one dwelling'. 'Begazer' means 'in Gezer'. 'Vayeishev' means 'and dwelt'. 'Bekerev' means 'among'. 'Efraim' is the name of a tribe. 'Ad-hayom hazeh' means 'until this day'. 'Vayhi' means 'and it became'. 'LeMas-oved' means 'for a tribute-worker'.
JOS.17
[JOS.17.1] And the lot fell to the tribe of Manasseh, because they were the firstborn of Joseph. To Machir, the firstborn of Manasseh, the father of Gilead, because he was a man of war, Gilead and Bashan belonged to him. [§]
Va-yhi ha-gor-al le-ma-teh Men-ash-eh ki hu be-chor Yo-sef le-ma-chir be-chor Men-ash-eh avi ha-Gil-ead ki hu ha-yah ish mil-cha-mah va-yhi-lo ha-Gil-ead ve-ha-Bash-an.
This verse describes the allotment of land to the tribe of Manasseh. The lot fell to Manasseh because they were the firstborn of Joseph. Machir, the firstborn of Manasseh, was the father of Gilead. He was a warrior, and as a result, Gilead and Bashan belonged to him.
[JOS.17.2] And it came to pass concerning the descendants of Manasseh who remained, to their families, to the descendants of Aviezer, and to the descendants of Helek, and to the descendants of Asriel, and to the descendants of Shekhem, and to the descendants of Hefer, and to the descendants of Shmida. These are the descendants of Manasseh, son of Joseph, the males to their families. [§]
va-yhi livnei menashe ha-notarim le-mishpehotam livnei aviezer u-livnei helek u-livnei asriel u-livnei shekhem u-livnei hefer u-livnei shmida ele benei menashe ben-yosef ha-zkarim le-mishpehotam
This verse lists the remaining families descended from Manasseh, son of Joseph. 'Bnei' means 'sons of' or 'descendants of'. 'Mishpehotam' means 'their families'. It’s a genealogical listing of the clans that continued after some previous event (implied, not stated).
[JOS.17.3] And to Zelophehad, son of Hepher, son of Gilead, son of Machir, son of Manasseh, there were not sons to him, but only daughters. And these are the names of his daughters: Mahlah, and Noah, Hoglah, Milcah, and Tirzah. [§]
ve-litz-la-pach-chad ben-che-fer ben-gil-ad ben-ma-chir ben-me-nas-she lo-ha-yu lo ba-nim ki im-ba-not ve-el-leh she-mot be-no-tav mach-la-ah ve-no-ah chag-la-ah mil-kah ve-tir-tzah.
This verse details the daughters of Zelophehad. It states he had no sons, only daughters, and then lists their names. The structure is quite straightforward, listing lineage and then identifying the daughters by name. 'Ben' means 'son of', so it's a generational listing. 'Lo hayu lo banim' means 'there were not to him sons'. 'Ki im' means 'but only'. 'Eleh' means 'these'. 'Shemot' means 'names'.
[JOS.17.4] And they drew near before Eleazar the priest and before Joshua son of Nun and before the leaders to say, "Yahveh commanded Moses to give to us an inheritance among our brothers." And he gave to them according to the mouth of Yahveh an inheritance among the relatives of their father. [§]
Va-tik-rav-nah lif-nei El-a-zar ha-ko-hen ve-lif-nei Ye-ho-shua ben-Nun ve-lif-nei ha-ne-si-im le-e-mor Ye-vah tzee-vah et-Mo-sheh la-tet-lanu nach-a-lah be-toch a-cheinu va-yit-ten la-hem el-pi Ye-vah nach-a-lah be-toch a-chei av-i-hen.
This verse describes the daughters of Zelophehad approaching the priest Eleazar, Joshua son of Nun, and the leaders of Israel to request an inheritance. They state that Yahveh commanded Moses to grant them an inheritance among their brothers. The verse concludes that an inheritance was given to them according to the word of Yahveh, among the relatives of their father.
[JOS.17.5] And the boundaries of Manasseh were ten, apart from the land of Gilead and the Bashan, which are beyond the Jordan. [§]
va-yip-plu chav-lei me-nas-sheh ah-sah-rah le-vad mei-er-etz ha-gil-ahd ve-ha-bah-shan ah-sher mei-eh-ver la-yar-den
This verse describes the boundaries of the territory allotted to the tribe of Manasseh. 'Chavlei' refers to cords or boundaries, metaphorically representing the limits of the territory. 'Me-nas-sheh' means 'of Manasseh'. 'Asarah' is 'ten'. 'Le-vad' means 'apart' or 'besides'. 'Mei-eretz' means 'from the land of'. 'Ha-gil-ahd' means 'the Gilead'. 'Ve-ha-bah-shan' means 'and the Bashan'. 'Ah-sher' means 'which' or 'that'. 'Mei-eh-ver' means 'from beyond'. 'La-yar-den' means 'the Jordan'. The verse specifies ten boundaries of Manasseh's territory, separate from the land of Gilead and Bashan, which lie beyond the Jordan River.
[JOS.17.6] For the daughters of Manasseh also inherited an inheritance among their sons, and the land of Gilead was to the sons of Manasseh who remained. [§]
kee benot menasheh nachalu nachalah betoch baneiv ve'eretz hageelad haytah livnei menasheh hanotarim
This verse describes the inheritance of the daughters of Manasseh and the land of Gilead. 'Benot' means daughters. 'Menasheh' is a proper noun, the name of a tribe. 'Nachalu' means they inherited. 'Nachalah' means inheritance. 'Betoch' means within or among. 'Baneiv' means their sons. 'Ve'eretz' means and the land. 'Hageelad' is the land of Gilead. 'Haytah' means it was. 'Livnei' means to the sons of. 'Hanotarim' means those who remained.
[JOS.17.7] And the boundary of Manasseh was from Asher, the narrows facing Shechem, and the boundary went to the right to the inhabitants of the spring of apples. [§]
vayhi gvool-m'nasheh me'asher hamikh'methat asher al-p'nei shkhem v'halakh hagvool el-hayamin el-yoshvei ein tappuakh
This verse describes the boundary of the tribe of Manasseh. 'Vayhi' means 'and it was'. 'Gvool' means 'boundary'. 'M'nasheh' is the name Manasseh. 'Me'asher' means 'from Asher'. 'Hamikh'methat' refers to a specific landmark, translated as 'the narrows'. 'Al-p'nei' means 'facing' or 'toward'. 'Shkhem' is the city of Shechem. 'V'halakh' means 'and it went' or 'and the boundary went'. 'El-hayamin' means 'to the right'. 'El-yoshvei' means 'to the inhabitants of'. 'Ein tappuakh' is the name of a spring or settlement, translated as 'the spring of apples'.
[JOS.17.8] For Manasseh was land Apple, and Apple to the border of Manasseh to the sons of Ephraim. [§]
limnasheh haytah eretz tappuach vetappuach el-g'vul mnasheh liv'nei efraim
This verse describes the land inheritance of Manasseh. "limnasheh" means "for Manasseh". "Haytah" means "was". "Eretz" means "land". "Tappuach" is a place name, often understood as 'apple', but acting as a proper noun. It appears twice. "El-g'vul" means "to the border of". "Mnasheh" is Manasseh again. "Liv'nei" means "to the sons of". "Efraim" is Ephraim.
[JOS.17.9] And the boundary went down to the Kana Stream, to the south, to the stream, these cities belonging to Ephraim, within the cities of Manasseh. And the boundary of Manasseh was from the north to the stream, and its exits were to the sea. [§]
ve-yarad ha-gevul nachal kana negbah lanachal arim ha-eleh le-efraim be-toch arei menashe ugvul menashe mitzpon lanachal vayhi totze'otav ha-yamma
This verse describes a boundary line. 'Yarad' means 'descended' or 'went down', here implying the boundary follows a course. 'Ha-gevul' is 'the boundary'. 'Nachal Kana' is 'the Kana Stream'. 'Negbah' means 'to the south'. 'Lanachal' means 'to the stream'. 'Arim ha-eleh' is 'these cities'. 'Le-efraim' means 'to Ephraim'. 'Be-toch arei menashe' means 'within the cities of Manasseh'. 'Ugvul menashe' means 'and the boundary of Manasseh'. 'Mitzpon lanachal' means 'from the north to the stream'. 'Vayhi totze'otav ha-yamma' means 'and its exits were to the sea'.
[JOS.17.10] Southward to Ephraim and northward to Manasseh, and the sea was its border. And in Asher they will encounter from the north, and in Issachar from the east. [§]
Negbah le'Efrayim ve'tzaponah limnasheh vayhi ha'yam gevulo uv'asher yifge'un mitzapon uv'Yissakhar mimizrah.
This verse describes the boundaries of the land allotted to certain Israelite tribes. "Negbah" refers to a southern direction, and is assigned to Ephraim. "Tzaponah" refers to a northern direction, and is assigned to Manasseh. The sea serves as the border. The tribe of Asher is impacted from the north, and the tribe of Issachar from the east.
[JOS.17.11] And it happened to Manasseh in Issachar and in Asher, Beit-Shaan and its towns, and Yivleam and its towns, and the inhabitants of Doresh and its towns, and the inhabitants of Ein-Dor and its towns, and the inhabitants of Taanach and its towns, and the inhabitants of Megiddo and its towns, these were the three regions. [§]
Va-yhi li-mna-sheh be-yis-sa-char u-ve-a-sher beit-sha-an u-ve-no-te-ha u-yiv-le-am u-ve-no-te-ha ve-et-yosh-vei doar u-ve-no-te-ha ve-yosh-vei ein-dor u-ve-no-te-ha ve-yosh-vei ta-a-nach u-ve-no-te-ha ve-yosh-vei megid-do u-ve-no-te-ha shlo-shet ha-na-fet.
This verse lists cities and their surrounding towns that were given to Manasseh. ‘Va-yhi’ means ‘and it was’ or ‘and it happened.’ The structure repeatedly uses ‘and [place] and its towns,’ indicating a listing of territories. ‘Beit’ means ‘house of’ or ‘town of.’ ‘Ve’ means ‘and.’ ‘Nafet’ is believed to mean ‘foot-hills’ or ‘regions.’
[JOS.17.12] And the sons of Manasseh were not able to inherit these cities, and the Canaanite was willing to dwell in this land. [§]
v'lo yachlu b'nei Menashe lehorish et-ha'arim ha'eleh vayyo'el ha'Kena'ani lashevet ba'aretz hazot.
This verse describes the failure of the descendants of Manasseh to conquer certain cities and the continued dwelling of the Canaanites in the land. 'B'nei Menashe' literally means 'sons of Manasseh,' representing the descendants. 'Lehorish' means 'to dispossess' or 'to inherit'. 'Ha'arim ha'eleh' translates to 'these cities'. 'Vayyo'el' means 'and consented' or 'and was willing'. 'Ha'Kena'ani' refers to 'the Canaanite'. 'Lashevet' means 'to dwell' or 'to sit'. 'Ba'aretz hazot' means 'in this land'.
[JOS.17.13] And it happened that the children of Israel grew strong, and they gave the Canaanite to tax, and they did not dispossess him from his inheritance. [§]
Va-yhi ki chazku bnei Yisrael va-yitnu et ha-Kena'ani la-mas ve-horeish lo horishow.
This verse describes the Israelites growing strong and subjugating the Canaanites to forced labor, but not fully dispossessing them from the land.
[JOS.17.14] And the sons of Joseph spoke to Joshua, saying, "Why have you given to me one portion and one boundary, while I am a great people, up until now has Yahveh blessed me?" [§]
va-ye-dab-bru ben-ei yo-sef et-ye-ho-shu-a le-e-mor ma-du-ah na-ta-tah li na-ha-lah go-ral echad ve-che-vel echad va-a-ni am-rav ad asher-ad ko-ah ber-cha-ni ye-ho-vah.
This verse comes from Joshua 17:14-18. It recounts the complaint of the sons of Joseph to Joshua. They argue that, as a large and numerous people, they deserve more than one portion of land in the inheritance. They received only one lot and one boundary, while other tribes received more. They appeal to Yahveh's blessing as evidence of their large population.
[JOS.17.15] And Joshua said to them, "If you are a great people, go up for yourself to the forest and make for yourself there in the land of the Perizzites and the Rephaim, because Mount Ephraim is close to you." [§]
Va-yo-mer a-lei-hem Yehoshua im-am-rav atah aleh lecha ha-ya-ar u-ve-re-ta lecha sham be-eretz ha-pe-ri-zi ve-ha-re-fa-im ki-atz lecha har-ef-raim.
This verse comes from the book of Joshua, chapter 11, verse 3. It is a directive given by Joshua to a group of people. 'Va-yo-mer' means 'and he said'. 'A-lei-hem' means 'to them'. 'Yehoshua' is the name Joshua. 'Im-am-rav' means 'if a great people'. 'Atah' means 'you'. 'Aleh lecha' means 'go up for yourself'. 'Ha-ya-ar' means 'the forest'. 'U-ve-re-ta lecha sham' means 'and make for yourself there'. 'Be-eretz' means 'in the land of'. 'Ha-pe-ri-zi' refers to the Perizzites. 'Ve-ha-re-fa-im' refers to the Rephaim. 'Ki-atz lecha' means 'because it is close to you'. 'Har-ef-raim' means 'mount Ephraim'.
[JOS.17.16] The sons of Joseph said, "We cannot find the stronghold, and iron chariots among all the Canaanites who live in the land of the valley, concerning those in Beth-shean and its settlements, and concerning those in the Valley of Jezreel." [§]
Va-yom-ru bnei Yosef lo yim-mat-zeh lanu ha-har verekhev barzel bekhal ha-kena’ani ha-yoshev be-eretz ha-emek la-asher be-beit-shaan u-vnoteyha u-la-asher be-emek Yizre’el.
This verse describes the sons of Joseph speaking about their lack of ability to conquer the land. They state they cannot find 'the mountain' and iron chariots among all the Canaanites who dwell in the valley, specifically those in Beth-shean and its daughters, and those in the Valley of Jezreel. 'The mountain' is likely a metaphor for strongholds or fortifications. 'Iron chariots' represent military strength and advanced weaponry.
[JOS.17.17] And Joshua said to the house of Joseph, to Ephraim and to Manasseh, saying, "You are a great people, and great strength is yours. There will not be for you one lot." [§]
Va-yo-mer Yehoshua el-beit Yosef le-efraim ve-limnasheh le-emor am-rav ata ve-koach gadol lach lo-yihiyeh lacha goral echad.
This verse comes from Joshua 17:3. 'Va-yo-mer' means 'and said'. 'Yehoshua' is Joshua. 'El-beit Yosef' means 'to the house of Joseph'. 'Le-efraim ve-limnasheh' means 'to Ephraim and to Manasseh'. 'Le-emor' means 'to say'. 'Am-rav' means 'a great people'. 'Ata' means 'you are'. 'Ve-koach gadol lach' means 'and great strength to you'. 'Lo-yihiyeh lacha goral echad' means 'there will not be for you one lot'.
[JOS.17.18] For the mountain will be yours because it is a forest, and you made it. Its produce will be yours, for you will inherit from the Canaanite, for he has chariots of iron, for he is strong. [§]
ki har yihyeh-lach ki ya'ar hu uverato ki hayah lecha totze'otav ki torish et-hakkena'ani ki rechev barzel lo ki chazak hu.
This verse describes a future possession, likely land. It states that the mountain will be yours because it is a forest and you created it. Its produce will be yours because you will dispossess the Canaanite, for he has iron chariots, because he is strong. The verse implies a connection between claiming the land, its natural resources, and overcoming a strong enemy.
JOS.18
[JOS.18.1] And all the congregation of the children of Israel gathered at Shiloh, and they caused the Tent of Meeting to dwell there, and the land was subdued before them. [§]
vayikhalu kol adat bnei yisrael shilo vayashkinu sham et ohel moed vehaharetz nikbeshah lifnehem
This verse describes the congregation of the children of Israel at Shiloh and the setting up of the Tent of Meeting. It also states that the land was subdued before them. Let's break down the names used: 'Adat' means congregation or assembly. 'Bnei' means children of. 'Elohim' is not directly used here, but understanding its literal meaning as 'the Gods' is helpful to remember when translating other verses. The name of God is not explicitly used, but implied.
[JOS.18.2] And they remained among the sons of Israel, who did not divide their inheritance, seven tribes. [§]
va-yiv-va-tru bi-v’nei yis-ra-el a-shehr lo-chal-ku et-na-ch’la-tam shiv-ah sh’va-tim.
This verse describes the tribes of Israel that did not receive their inheritance. 'Va-yiv-va-tru' means 'and they remained', referring to the tribes. 'Bi-v’nei yis-ra-el' means 'among the sons of Israel'. 'A-shehr lo-chal-ku' means 'who did not divide'. 'Et-na-ch’la-tam' means 'their inheritance'. 'Shiv-ah sh’va-tim' means 'seven tribes'.
[JOS.18.3] And Joshua said to the sons of Israel, "Until when will you be slack to come to inherit the land which Yahveh the Gods gave to you, your fathers?" [§]
Va-yo-mer Yehoshua el-benei Yisrael ad-anah atem mitrafim levo le reshet et ha-aretz asher natan lakhem Yahveh Elohim avoteichem.
This verse begins with 'Va-yo-mer', meaning 'and he said'. 'Yehoshua' is Joshua. 'El-benei Yisrael' means 'to the sons of Israel'. 'Ad-anah' translates as 'until when'. 'Atem' means 'you'. 'Mitrafim' denotes 'relaxing' or 'being slack'. 'Levo' means 'to come'. 'Le reshet' means 'to inherit'. 'Et ha-aretz' means 'the land'. 'Asher natan' means 'which gave'. 'Lakhem' is 'to you'. 'Yahveh Elohim' is 'Yahveh the Gods'. 'Avoteichem' means 'your fathers'.
[JOS.18.4] Bring for yourselves three men for the tribe, and I will send them. They will rise and walk in the land, and they will write about it according to their inheritance, and they will come to me. [§]
ha-vu la-chem shlo-sha a-na-shim la-sha-vet ve-esh-la-chem ve-ya-ku-mu ve-yit-hal-chu ba-a-retz ve-yik-te-vu o-ta le-fi na-cha-la-tam ve-ya-vo-u e-lai.
This verse instructs someone to choose three men for a tribe, send them to walk the land, write about it according to their inheritance, and then return.
[JOS.18.5] And they will divide it into seven portions. Judah will stand over its boundary from the south, and the house of Joseph will stand over their boundary from the north. [§]
veheet'chalku otaah leshiv'ah khalakim, Yehudah ya'amod al gevulo min neghev, uveit Yosef ya'amdu al gevulam mitzafon.
This verse describes a division of something into seven parts, with Judah standing over its boundary from the south, and the house of Joseph standing over their boundary from the north. The 'something' is not specified in this verse, but context would provide that information.
[JOS.18.6] And you will write out the land into seven portions, and you will bring them to me, and I will cast lots for you here before Yahveh the Gods our God. [§]
ve-atem tikhtevu et-ha-aretz shiv'ah khalakim va-heveitem elai henah ve-yariti lakhem gorall poh lifnei Yahveh Elohimenu.
This verse describes a division of the land into seven portions. 'You' (plural) will write out the land into seven portions and bring them to me. I will cast lots for you here before Yahveh the Gods our God.
[JOS.18.7] For there is no portion for the Levites among you, for the priesthood of Yahveh is their inheritance. And Gad and Reuben and half the tribe of Manasseh took their inheritance across the Jordan eastward, which Moses, the servant of Yahveh, gave to them. [§]
ki ein-chelek la-leviyim be-kirbekhem ki-kehunat Yahveh nachalatoh ve-gad u-reuben ve-chatzi shevet ha-menasheh lakchu nachalatam me-ever la-yarden mizrachah asher natan lahem Moshe eved Yahveh.
This verse discusses the inheritance of the Levites and the tribes of Gad, Reuben, and half of Manasseh. It states that the Levites do not receive a portion with the other tribes because their inheritance is the priesthood of Yahveh. The tribes mentioned received their inheritance on the eastern side of the Jordan River, which Moses, the servant of Yahveh, gave to them.
[JOS.18.8] And the men rose and went, and Joshua commanded the ones who go to write the land, saying, "Go and walk through the land and write it, and return to me, and then I will cast lots for you before Yahveh in Shiloh." [§]
vaYakumu haAnashim vaYelekchu vaYetzav Yehoshua et-haHolkhim likhtov et-haAretz leemor lekhu vehithalkhu baAretz ukhtvu otah veshuvu elai ufo ashlik lakhem goral lifnei Yahveh beshilo.
This verse describes Joshua instructing the men to go and survey the land of Canaan. He tells them to walk through the land, write a description of it, and return to him so he can cast lots for them before Yahveh in Shiloh. 'VaYakumu' means 'and the men rose'. 'HaAnashim' means 'the men'. 'VaYelekchu' means 'and they went'. 'VaYetzav' means 'and he commanded'. 'Yehoshua' is Joshua's name. 'Et-haHolkhim' means 'the ones who go/walking'. 'Likhtov' means 'to write'. 'Et-haAretz' means 'the land'. 'Leemor' means 'saying'. 'Lekhu' means 'go'. 'Vehithalkhu' means 'and walk'. 'BaAretz' means 'in the land'. 'Ukhtvu' means 'and write'. 'Otah' means 'it'. 'Veshuvu' means 'and return'. 'Elai' means 'to me'. 'Ufo' means 'then'. 'Ashlik' means 'I will cast'. 'Lakhem' means 'to you'. 'Goral' means 'lot'. 'Lifnei' means 'before'. 'Yahveh' is the name of God. 'Beshalo' means 'in Shiloh'.
[JOS.18.9] And the men went and traversed the land, and they recorded it for cities into seven portions on a scroll, and they came to Joshua at the camp Shiloh. [§]
vayelchu ha'anashim vayavru ba'aretz vayichtvuha le'arim leshiva chalakim al-sefer vayavo el-Yehoshua el-hamachane Shiloh
This verse describes the men who went and traversed the land, recording it into cities for seven portions on a scroll, then they came to Joshua at the camp Shiloh. The verse uses several names for God and references actions taken by people regarding the land division.
[JOS.18.10] And Joshua cast lots for them in Shiloh before Yahveh, and Joshua divided the land to the children of Israel according to their divisions. [§]
vayashlek lahem yehoshua gorahll beshiloh lifnei yahveh vaychalek sham yehoshua et haaretz livnei yisrael kemachlekotam
This verse describes Joshua casting lots for the land of Israel among the tribes. 'Vayashlek' means 'and he cast'. 'Lahem' means 'to them'. 'Yehoshua' is Joshua. 'Gorahll' is 'lots'. 'Besheloh' means 'in Shiloh'. 'Lifnei' means 'before'. 'Yahveh' is the divine name. 'Vaychalek' means 'and he divided'. 'Et haaretz' means 'the land'. 'Livnei yisrael' means 'to the children of Israel'. 'Kemachlekotam' means 'according to their divisions'.
[JOS.18.11] And the lot came up for the tribe of Benjamin to their families, and the border of their lot came forth between the sons of Judah and between the sons of Joseph. [§]
va-ya'al gor-al ma-teh be-nei-bin-ya-min le-mish-pach-o-tam va-ye-tze ge-vul go-ra-lam bein be-nei yeh-u-dah u-bein be-nei yo-sef.
This verse describes the allotment of land to the tribe of Benjamin by lot. 'Va-ya'al' means 'and it went up' or 'and it came about'. 'Gor-al' means 'lot'. 'Ma-teh' means 'tribe' or 'staff'. 'Be-nei-bin-ya-min' means 'sons of Benjamin', referring to the tribe. 'Le-mish-pach-o-tam' means 'to their families'. 'Va-ye-tze' means 'and it went out' or 'and it came forth'. 'Ge-vul' means 'border' or 'territory'. 'Go-ra-lam' means 'their lot' or 'their territory'. 'Bein' means 'between'. 'Be-nei yeh-u-dah' means 'sons of Judah', referring to the tribe. 'U-bein be-nei yo-sef' means 'and between sons of Joseph', referring to the tribe.
[JOS.18.12] And the border was for them to the side of the north from the Jordan. And the border went up to the shoulder of Jericho from the north and went up the mountain to the sea. And its exits were the desert of Beit Aven. [§]
vayhi lahem hagvul lif’at tsafonah min-hayarden ve’alah hagvul el-ketef yericho mitsafon ve’alah bahar yamma vehayu totze’otav midbarah beit aven
This verse describes the northern border of a territory. 'Vayhi lahem' means 'and it was for them'. 'Hagvul' means 'the border'. 'Lif’at tsafonah' means 'to the side of the north'. 'Min-hayarden' means 'from the Jordan'. 'Ve’alah hagvul' means 'and the border went up'. 'El-ketef yericho' means 'to the shoulder of Jericho'. 'Mitsafon' means 'from the north'. 'Ve’alah bahar' means 'and it went up the mountain'. 'Yamma' means 'to the sea'. 'Vehayu totze’otav' means 'and its exits were'. 'Midbarah beit aven' means 'the desert of Beit Aven'.
[JOS.18.13] And the boundary passed from there to Luzah, to the shoulder of Luzah southward; it is Beth-El. And the boundary descended to Atrot Addar, upon the mountain which is south of lower Beth-Horon. [§]
ve-avar misham ha-gevul luzah el-ketef luzah negbah hee beit-el ve-yarad ha-gevul atrot addar al-ha-har asher min-negev le-beit-choron tachton.
This verse describes a boundary line. 've-avar' means 'and it passed'. 'misham' means 'from there'. 'ha-gevul' means 'the boundary'. 'luzah' is a place name. 'el-ketef luzah' means 'to the shoulder of Luzah'. 'negbah' means 'southward'. 'hee' means 'it is'. 'beit-el' is a place name, meaning 'house of God'. 've-yarad' means 'and it descended'. 'atrot addar' is a place name. 'al-ha-har' means 'upon the mountain'. 'asher' means 'which'. 'min-negev' means 'from the south'. 'le-beit-choron tachton' is a place name, meaning 'to lower Beth-Horon'.
[JOS.18.14] And the form of the boundary shall turn toward the shore of the sea, south from the mountain that is opposite the face of Beth Horon, south. And its exits shall be to Kiriath Baal, that is Kiriath Yearim, a city of the children of Judah. This is the shore of the sea. [§]
v’ta’ar hag’vul v’nasav lif’at yam negbah min hahar asher al p’nei beit choron negbah v’hayu totze’otav el kiryat ba’al hi kiryat yearim ir b’nei yehudah zot p’at yam.
This verse describes the boundary of a territory, starting from a mountain near Beth Horon and extending to Kiriath Baal (also known as Kiriath Yearim), a city of the children of Judah. The boundary is described as being towards the sea.
[JOS.18.15] And the south corner from the end of the city Yearim, and the boundary goes toward the sea, and goes out to the spring of the waters of Nephtohach. [§]
u-pfat-neg-bah mik-tzeh kir-yat ye-ar-im ve-yatz-ah ha-ge-vul yam-mah ve-yatz-ah el-ma-yan mei nef-toh-ach
This verse describes a boundary line. "pfat negbah" refers to the south corner. "Kiryat Yearim" is a city name, Yearim. "gevul" means boundary. "yamah" means towards the sea. "ma-yan" means spring or fountain. "mei neftohach" refers to the waters of Nephtohach.
[JOS.18.16] And the boundary descended to the end of the mountain, which is facing the valley of the son of Hinnom, which is in the valley of the giants, northward. And the valley of Hinnom descended to the shoulder of the Jebusite, southward. And the spring of Rogel descended. [§]
ve-ya-rad ha-ge-vul el-ktzeh ha-har asher al-pnei gei ben-hin-nom asher be-emek refa-im tza-fon-ah ve-ya-rad gei hin-nom el-keteph ha-ye-vu-si neg-bah ve-ya-rad ein ro-gel.
This verse describes the boundary of a certain area, tracing its path downwards along various landmarks. 'Ha-ge-vul' means 'the boundary'. 'Ktzeh ha-har' means 'the end of the mountain'. 'Gei ben-hin-nom' is 'the valley of the son of Hinnom'. 'Emek refa-im' is 'the valley of the giants'. 'Tzafonah' means 'northward'. 'Keteph ha-ye-vusi' means 'the shoulder of the Jebusite'. 'Negbah' means 'southward'. 'Ein rogel' means 'the spring of Rogel'. 'Ve-ya-rad' means 'and it descended'.
[JOS.18.17] And he departed from the north and went out to the valley of the sun and went to Gilgal, which is opposite the ascent of Adummim, and he descended to the stone of Bohan, son of Reuben. [§]
ve-ta’ar mi-tsa-pon ve-ya-tsa ein she-mesh ve-ya-tsa el-gli-lot asher-no-chach ma-a-leh a-du-mim ve-ya-rad even bo-han ben-re-u-ven
This verse describes a vision or a scouting mission. ‘ve-ta’ar’ means ‘and he departed’ or ‘and he went’. ‘mi-tsa-pon’ means ‘from the north’. ‘ve-ya-tsa’ means ‘and he went out’. ‘ein she-mesh’ literally means ‘eye of the sun’, often interpreted as a valley or a wadi that is bright due to sunlight. ‘el-gli-lot’ means ‘to Gilgal’. ‘asher-no-chach’ means ‘which is opposite’. ‘ma-a-leh a-du-mim’ means ‘the ascent of Adummim’. ‘ve-ya-rad’ means ‘and he descended’. ‘even bo-han ben-re-u-ben’ means ‘the stone of Bohan, son of Reuben’.
[JOS.18.18] And he passed by the shoulder facing the Arabah towards the north, and he descended into the Arabah. [§]
veh-ah-var el-keh-tef mool-ha-ah-rah-bah tza-fo-nah veh-yah-rad ha-ah-rah-bah
This verse describes a journey or passing by a shoulder of land facing the Arabah (a type of plain or wilderness) towards the north, and then a descent into the Arabah. The word ‘el’ means ‘to’ or ‘towards’. ‘Ketef’ means ‘shoulder’. ‘Mool’ means ‘facing’ or ‘towards’. ‘Ha’ is the definite article ‘the’. ‘Aravah’ refers to a specific geographic feature, a desert plain. ‘Tzafonah’ means ‘north’. ‘Yarad’ means ‘to descend’.
[JOS.18.19] And the boundary shall pass to the shoulder of the house of Chaglah northward, and its outlets shall be the boundary to the tongue of the salt sea northward, to the end of the Jordan southward. This is the boundary of the south. [§]
ve'avar hagvul el-ketef beit-chaglah tzaponah vehayu to'tz'otav hagvul el-lashon yam-hamelach tzaponah el-ktzeh hayarden negevah zeh gvul negev.
This verse describes a boundary line. 'Ve'avar' means 'and it shall pass'. 'Hagvul' means 'the boundary'. 'El-ketef' means 'to the shoulder of'. 'Beit-chaglah' is a place name. 'Tzaponah' means 'northward'. 'Vehayu' means 'and they shall be'. 'To'tz'otav' means 'its exits/outlets'. 'El-lashon' means 'to the tongue of'. 'Yam-hamelach' means 'the salt sea' (Dead Sea). 'El-ktzeh' means 'to the end of'. 'Hayarden' means 'the Jordan'. 'Negevah' means 'southward'. 'Zeh' means 'this'. 'Gvul negev' means 'boundary of the south'.
[JOS.18.20] And the Jordan will border it to the eastern side. This is the inheritance of the sons of Benjamin to its borders around to their families. [§]
vehaYarden yigbol-oto lif’at-qedmah zot nachalat benei Binyamin ligvuloteha saviv lemishpechotam.
This verse describes the Jordan River as a border of the inheritance given to the descendants of Benjamin. 'Yarden' refers to the Jordan River. 'Yigbol' means 'will border.' 'Oto' means 'it.' 'Lif’at-qedmah' means 'to the eastern side.' 'Zot' means 'this.' 'Nachalat' means 'inheritance.' 'Benei Binyamin' means 'sons of Benjamin.' 'Ligvuloteha' means 'to its borders.' 'Saviv' means 'around.' 'Lemishpechotam' means 'to their families.'
[JOS.18.21] And the cities will be to the tribe of the sons of Benjamin, to their families: Jericho, and Beit-Chaglah, and the Valley of Ketzitz. [§]
vehayu ha'arim lemateh benei Binyamin lemishp'chotehem Yericho uBeit-Chaglah veEmek Ketzitz.
This verse lists cities belonging to the tribe of Benjamin. 'vehayu' means 'and they will be'. 'ha'arim' means 'the cities'. 'lemateh' means 'to the tribe of'. 'benei Binyamin' means 'sons of Benjamin', or 'the tribe of Benjamin'. 'lemishp'chotehem' means 'to their families'. 'Yericho', 'Beit-Chaglah', and 'Emek Ketzitz' are names of cities.
[JOS.18.22] And the house of the Arabah, and Tsemarayim, and the house of God. [§]
oo-vayt ha-ah-rah-vah oo-tse-mah-rah-yim oo-vayt-el
This verse lists place names. 'Bayt' means 'house' or 'temple'. 'Ha' is the definite article 'the'. 'Aravah' refers to the Arabah, a geographic region, often translated as 'wilderness' or 'desert'. 'Tsemarayim' is a place name, likely referencing a region. 'El' refers to God. Therefore, the names are a house of the Arabah, a place called Tsemarayim, and a house of God.
[JOS.18.23] And the Avvim and the heifer and dust. [§]
veha'avvim veha'parah ve'afrah
This verse lists three entities. 'Avvim is a people group. 'Parah is a young cow, or heifer. 'Afrah is dust or ashes.
[JOS.18.24] And Kefar of the Ammonites and Haphni and Geba, twelve cities and their territories. [§]
ukefar haammonay vehaphni vagava arim sh’teim-eser vechatzerehen
This verse lists cities and their territories. "ukefar" means "and Kefar". "haammonay" means "of the Ammonites". "vehaphni" means "and Haphni". "vagava" means "and Geba". "arim" means "cities". "sh’teim-eser" means "twelve". "vechatzerehen" means "and their territories".
[JOS.18.25] Giv'on and the Ramah and wells. [§]
Giv'on ve-ha-ramah u-be'erot.
This verse lists place names. 'Giv'on' likely refers to a city. 'Ha' is a definite article, meaning 'the'. 'Ramah' is a place name, also meaning height or elevation. 'U' means 'and'. 'Be'erot' is the plural of 'be'er', meaning wells.
[JOS.18.26] And the Lookout, and the Young Lion, and the Exit. [§]
veh-ham-mitz-peh ve-ha-kfi-rah ve-ham-mot-zah
This verse lists three locations. Each name is a noun, likely relating to geographical features or settlements. "Mitzpeh" suggests a lookout point. "Kfirah" could relate to a village or a young lion. "Motzah" likely refers to a boundary or place of exiting.
[JOS.18.27] And Rekem and Yirpe’el and Tar’alah. [§]
ve-rekem ve-yirpe’el ve-tar’alah
This verse consists of three proper names, connected by the conjunction 've' meaning 'and'. Each name appears to be a theophoric name, meaning it contains the name of a god or deity. 'Rekem' is likely related to a root meaning 'to embroider' or 'to be variegated'. 'Yirpe’el' contains the root 'rapha', meaning 'to heal'. 'Tar’alah' is less certain, but may be connected to a root signifying 'to be fresh' or 'to flourish'. Given the context of the names, they are likely invocations or references to divine beings.
[JOS.18.28] And the rib of the highest, and the Jebusites, is Jerusalem, a hill of cities, fourteen and their surrounding areas. This is the inheritance of the sons of Benjamin to their families. [§]
ve-tse-lah ha-eh-lef ve-ha-ye-voo-see hee ye-roo-shah-lah-yim giv-ah kir-yat ah-reem ar-bah-eh-ser ve-chat-tzar-ei-hem zo-at nach-lah-at benee-bin-yah-min le-mish-peh-cha-tam.
This verse describes the inheritance of the descendants of Benjamin. 'Tse-lah ha-eh-lef' is a place name, 'the rib of the highest' or 'the height of the hill'. 'Ha-ye-voo-see' refers to the Jebusites. 'Zo-at' means 'this'. 'Nach-lah-at' means inheritance. 'Benee-bin-yah-min' means 'sons of Benjamin'. 'Le-mish-peh-cha-tam' means 'to their families'.
JOS.19
[JOS.19.1] And the second lot came forth to Simeon, for the tribe of the sons of Simeon according to their families. And their inheritance was within the inheritance of the sons of Judah. [§]
Va-ye-tse ha-gor-al ha-she-nee le-shim-e-on le-ma-teh be-nei-shim-e-on le-mish-pe-cho-tav va-ye-hi nach-la-tam be-toch nach-la-at be-nei-ye-hu-dah.
This verse describes the second lot falling to Simeon, for the tribe of the sons of Simeon according to their families, and their inheritance being within the inheritance of the sons of Judah.
[JOS.19.2] And it was for them in their inheritance, Beer-sheva and Sheva and Moladah. [§]
Va-yhi lahem b’nachalatam b’er-sheva v’sheva u’moladah.
This verse describes possessions or inheritance received by a people. ‘Va-yhi’ means ‘and it was’. ‘Lahem’ means ‘to them’. ‘B’nachalatam’ means ‘in their inheritance’. ‘B’er-sheva’ is a proper noun, a place name. ‘V’sheva’ is a second place name. ‘U’moladah’ is a third place name.
[JOS.19.3] And it possesses a fox and is worn away and has strength. [§]
va-chatzar shoo-al oo-vah-lah va-atzem
This verse describes the characteristics of a fox. 'Va' is a conjunction meaning 'and'. 'Chatzar' refers to a courtyard or enclosure, but in this context seems to be used metaphorically to mean 'possessing'. 'Shoo-al' means fox. 'Oo' is a conjunction meaning 'and'. 'Bah-lah' means to wear away, to be old or consumed. 'Va' is a conjunction meaning 'and'. 'Atzem means 'bone' or 'strength'.
[JOS.19.4] And God brings forth and with something small and with wrath. [§]
ve-el-to-lad u-ve-tool ve-char-mah
This verse consists of three nouns connected by conjunctions. 'El' is a general term for God. 'To-lad' is often translated as 'generation' or 'birth,' but literally means a bringing forth. 'Ve' is the conjunction 'and.' 'Tool' is often translated as 'worm' but can also mean 'crimson' or 'scarlet,' and here carries connotations of something small or insignificant. 'Char-mah' means 'wrath' or 'fierceness.' The verse appears to describe something originating from God, associated with something small and with wrath.
[JOS.19.5] And Tsiklag, and the house of chariots, and the courtyard of horses. [§]
Vetsiklag uvet-hamerkavot vahatzar susah.
This verse lists three place names. 'Vetsiklag' is likely a proper noun, a city. 'Bet-hamerkavot' literally means 'house of chariots'. 'Hatzar susah' means 'the courtyard of horses'.
[JOS.19.6] And the house of those belonging to them, and the rulers of cities, thirteen, and their territories. [§]
oo-veit le-vah-oht ve-shah-roo-chen ah-rim shlosh-eh-sray-eh ve-chatz-ray-hen
This verse lists cities and their territories. 'Beit' means house or family, often used to denote a lineage or settlement. 'Levaoht' means 'belonging to them' or 'of them'. 'Sharuchen' is a plural noun meaning 'rulers' or 'chiefs'. 'Arim' is a plural noun meaning 'cities'. 'Shlosh-esreh' means 'thirteen'. 'Vechatzrayhen' means 'and their territories'.
[JOS.19.7] The eye of the pomegranate, and the incense, and smoke, cities four and their courtyards. [§]
ayin rimmon va'eter ve'ashan arim arba vechatzeriehen
This verse lists four cities and their surrounding areas. "Ayin Rimmon" appears to be a place name, as do "eter" and "ashan". "Arim" means cities, and "chatzeriehen" refers to their courtyards or surrounding areas. The verse is a straightforward list of locations.
[JOS.19.8] And all the courtyards that are around these cities reached up to the owner of the well of Ramath Negev. This is the inheritance of the tribe of the sons of Simeon, for their families. [§]
vekhal-hachatzrim asher savivot ha'arim ha'eleh ad-ba'alat be'er ramat negev zot nachalat matteh benei-shimeon le-mishpechotam.
This verse describes the boundaries of the inheritance allocated to the tribe of Simeon. It states that all the courtyards surrounding these cities extend up to Baalath Beer, which is located in the Negev. This area is the inheritance of the tribe of Simeon, distributed among their families.
[JOS.19.9] From the portion of the descendants of Judah was the inheritance of the descendants of Simeon, for the portion of the descendants of Judah was greater than theirs, and the descendants of Simeon inherited within their portion. [§]
may-cheh-vel ben-ay yuh-doo-dah nach-a-lat ben-ay shim-ayon kee-hay-yah cheh-lek ben-ay yuh-doo-dah rav may-hem va-yin-cha-loo ben-ay shim-ayon be-toh-ch nach-a-lah-tam.
This verse describes the inheritance of the tribes of Judah and Simeon. It states that the inheritance allotted to the descendants of Judah was larger than that of the descendants of Simeon, and therefore the descendants of Simeon inherited within the inheritance of Judah.
[JOS.19.10] And the third lot came up to the sons of Zebulun, to their families. And the boundary of their inheritance was to Sarid. [§]
Va-ya'al ha-gor-al ha-shlishi li-v'nei Zevulun le-mish-pe-cho-tam va-yehi g'vul nach-a-latam ad-Sarid.
This verse describes the third lot falling to the descendants of Zebulun, specifying the boundaries of their inheritance up to Sarid. 'Va-ya'al' means 'and ascended' or 'and came up,' referring to the lot being drawn. 'Ha-gor-al' means 'the lot.' 'Ha-shlishi' means 'the third.' 'Li-v'nei' means 'to the sons of.' 'Zevulun' is a proper noun, the name of a son of Jacob and the founder of a tribe of Israel. 'Le-mish-pe-cho-tam' means 'to their families.' 'Va-yehi' means 'and it was.' 'G'vul' means 'border' or 'boundary.' 'Nach-a-latam' means 'their inheritance.' 'Ad-Sarid' means 'to Sarid,' a place name.
[JOS.19.11] And their boundary ascended to the sea and Mar'elah, and it encountered Dabashat, and it proceeded to the stream that is before Yacneam. [§]
ve'alah gevulam layamma umar'elah u'faga bedabashet u'faga el-hannachal asher al-p'nei yaqneam.
This verse describes the boundary of a region ascending to the sea and Mar'elah, then encountering Dabashat and proceeding to the stream before Yacneam. Each word is fairly straightforward. 'Ve'alah' means 'and ascended'. 'Gevulam' means 'their boundary'. 'Layamma' means 'to the sea'. 'Umar'elah' means 'and Mar'elah'. 'U'faga' means 'and it encountered'. 'Bedabashet' means 'Dabashat'. 'El-hannachal' means 'to the stream'. 'Asher' means 'that/which'. 'Al-p'nei' means 'on the face of/before'. 'Yaqneam' is the name of a city.
[JOS.19.12] And he will return from the remnant eastward, from where the sun rises, to the border of Kisloh Tabor. And he will go out to the Dabrat and ascend to Yafia. [§]
ve-shav mi-sarid kedmah mizrach ha-shemesh al-g’vul kis-lot ta-vor ve-yatzah el-ha-d’varat ve-alah yafee-ah
This verse describes a return from a remnant eastward, toward the rising of the sun, to the border of Kisloh Tabor. From there, one goes out to the Dabrat and goes up to Yafia.
[JOS.19.13] And from there he passed eastward, Gittah, Chefer, Ittah, Katzin, and he went out from Rimmon the described, the valley. [§]
oo-me-sham a-var ke-dem-ah miz-ra-chah git-tah che-fer it-tah ka-tzin ve-ya-tsa rim-mon ham-me-to-ar ha-neh-ah
This verse describes a journey eastward, listing place names. "oo-me-sham" means "and from there". "a-var" means "passed". "ke-dem-ah" means "eastward". "miz-ra-chah" also means "east". "git-tah" is a place name. "che-fer" is a place name. "it-tah" is a place name. "ka-tzin" is a place name. "ve-ya-tsa" means "and he went out". "rim-mon" is a place name. "ham-me-to-ar" means "the described". "ha-neh-ah" means "the valley".
[JOS.19.14] And the boundary will turn it from the north to Khanaton, and its outward reaches will be the valley of He May Increase God. [§]
ve-na-sav o-toh ha-ge-vul mi-tze-fon kha-na-ton ve-ha-yu to-tze-o-tav gei yif-ta-kh-el
This verse describes the northern boundary of a territory. 'Ve-na-sav' means 'and the boundary will turn'. 'O-toh' means 'it'. 'Ha-ge-vul' means 'the boundary'. 'Mi-tze-fon' means 'from the north'. 'Kha-na-ton' is a place name. 'Ve-ha-yu' means 'and they will be'. 'To-tze-o-tav' means 'its exits' or 'its outward reaches'. 'Gei' means 'valley of'. 'Yif-ta-kh-el' is a place name that can be broken down into 'Yif-ta', which means 'he may add' or 'he may increase', and 'El', meaning 'God'.
[JOS.19.15] Kattat, Nahalal, Simron, Idaleh, and Beit Lacham are cities – twelve in total, and their territories. [§]
vekattat venahalal vesimron veidaleh ubeit lachem arim sheteim-eser vechatzreiehen
This verse lists cities. "Kattat" "Nahalal" "Simron" "Idaleh" and "Beit Lacham" (Bethlehem) are named, along with a total count of twelve cities and their territories.
[JOS.19.16] This is the inheritance of the descendants of Zebulun, to their families: these cities and their courtyards. [§]
zo’at nachalat benei-zbulun l’mishp’chotam he’arim ha’eleh v’chatzereihen.
This verse describes the inheritance allotted to the descendants of Zebulun, detailing the cities and their surrounding areas that belonged to their family groups. "zo’at" means 'this'. "nachalat" means 'inheritance'. "bnei-zbulun" means 'sons of Zebulun' or 'descendants of Zebulun'. "l’mishp’chotam" means 'to their families'. "he’arim ha’eleh" means 'these cities'. "v’chatzereihen" means 'and their courtyards'.
[JOS.19.17] To Issachar the fourth lot came out, for the sons of Issachar to their families. [§]
lə-yiś-śā-ḵār yā-ṣā ha-gō-rāl ha-rə-bi-ʿī li-ḇə-nê yiś-śā-ḵār lə-miš-pə-ḥō-tām.
This verse describes the fourth lot falling to Issachar, and is for the families of the sons of Issachar. 'Issachar' is a proper noun, the name of a person and a tribe. 'Goral' means 'lot'. 'Rebi'i' means 'fourth'. 'Bənei' means 'sons of'. 'Mishpəḥotam' means 'their families'. The preposition 'li' means 'to' or 'for'. The 'ha' preceding 'goral' is the definite article 'the'.
[JOS.19.18] And their boundary was Yizre'elah, and ha-K'sulot, and Shunem. [§]
Va-yhee g'vulam Yizre'elah v'ha-K'sulot v'Shunem.
This verse describes the boundaries of a territory. 'Va-yhee' means 'and it was'. 'G'vulam' means 'their boundary'. 'Yizre'elah', 'ha-K'sulot', and 'Shunem' are place names representing the boundaries themselves. 'V' means 'and' and is used to connect the place names.
[JOS.19.19] And Chafarayim and Shiyyon and Anacharath. [§]
vachaparayim veshiyon va'anacharat
This verse lists place names. 'Vachaparayim' can be broken down into 'va' meaning 'and', and 'chaparayim' likely referencing a region or settlement. 'Veshiyon' similarly consists of 've' meaning 'and', and 'shiyyon', another place name. Finally, 'va'anacharat' means 'and Anacharath', which is also a place name.
[JOS.19.20] And Noah multiplied, and livestock, and possessions. [§]
ve-ha-ra-vit ve-kish-yon va-a-vetz
This verse consists of three words connected by the conjunction 'and' (ve). 'Ha-ra-vit' appears to be a verb form relating to multiplying or increasing. 'Kish-yon' and 'a-vetz' are nouns, likely referring to materials or possessions. Given the context of Genesis 6:22, it appears to refer to the multiplying of livestock and possessions after the flood.
[JOS.19.21] Remet, and the spring of gardens, and the clear spring, and the house of shattering. [§]
vremet ve’ein-ganim ve’ein hada u’veit patsetz
This verse lists place names. 'Vremet' is a proper noun, a location. 'Ein-ganim' literally means 'spring of gardens', 'Ein hada' means 'spring of sharpness' or 'clear spring', and 'beit patsetz' means 'house of shattering' or 'house of breaking'. The 've' at the beginning of each phrase except the first means 'and'.
[JOS.19.22] And the boundary reached Tabor and Shachatzomah and Beit Shemesh, and the outlets of their boundary were toward the Jordan. Cities sixteen and their villages. [§]
oo-fah-gah' ha-gev-ool be-tah-vohr ve-shah-hah-tzoh-mah oo-beit sheh-mesh ve-ha-yoo totz-o-os gev-oo-lahm ha-yar-den ah-reem sheish-es-reh ve-hatz-reh-hen.
This verse describes the boundaries of a territory. 'oo' is a conjunction meaning 'and'. 'paga' means 'to encounter' or 'to reach'. 'ha-gevool' means 'the boundary'. 'be-tavor' means 'at Tabor'. 've-shachatzomah' means 'and Shachatzomah'. 've-beit shemesh' means 'and Beit Shemesh'. 've-hayoo' means 'and they will be'. 'totz-o-os' means 'outlets' or 'boundaries'. 'gevoolahm' means 'their boundary'. 'ha-yarden' means 'the Jordan'. 'ah-reem' means 'cities'. 'sheish-es-reh' means 'sixteen'. 've-hatz-reh-hen' means 'and their villages'.
[JOS.19.23] This is the inheritance of the tribe of the sons of Issachar to their families: the cities and their courtyards. [§]
zo’t nachalat matteh benei-yissachar l’mishp’chotam ha’arim v’chatzereihen.
This verse describes the inheritance allotted to the tribe of Issachar and its families. ‘Zo’t’ means ‘this’. ‘Nachalat’ means ‘inheritance’. ‘Matteh’ means ‘tribe’ or ‘staff’. ‘Benei-yissachar’ means ‘sons of Issachar’ or ‘the tribe of Issachar’. ‘L’mishp’chotam’ means ‘to their families’. ‘Ha’arim’ means ‘the cities’. ‘V’chatzereihen’ means ‘and their courtyards’.
[JOS.19.24] And the lot, the fifth, came forth to the tribe of Asher, to their families. [§]
va-ye-tseh ha-go-ral ha-ha-mee-shee le-ma-teh bnei-a-sher le-mish-pach-o-tam
This verse describes the drawing of lots to determine the inheritance of the tribes of Israel. Specifically, it states that the fifth lot fell to the tribe of Asher, to their families. 'Va-ye-tseh' means 'and it went out/came forth.' 'Ha-go-ral' means 'the lot.' 'Ha-ha-mee-shee' means 'the fifth.' 'Le-ma-teh' means 'to the tribe of.' 'Bnei-a-sher' means 'sons of Asher' or 'the tribe of Asher.' 'Le-mish-pach-o-tam' means 'to their families.'
[JOS.19.25] And their boundary was the portion of Chali, and Beten, and Akhshaf. [§]
va-yhi g'vulam cheleqat vachali vabeten ve'akhshaf
This verse describes the boundaries of a territory. 'Va-yhi' means 'and it was'. 'G'vulam' refers to 'their boundary'. 'Cheleqat' means 'their portion'. 'Vachali' means 'and Chali'. 'Vabeten' means 'and Beten'. 'Ve'akhshaf' means 'and Akhshaf'. These last three appear to be names of places or people marking the boundaries.
[JOS.19.26] And Alamlech and Amad and Mishal and he encountered at Carmel the sea and in Shichor to Libnah. [§]
ve-alamelech ve-am-ad u-mish-al u-pa-ga be-char-mel ha-yam-mah u-ve-shi-chor liv-nat
This verse describes a series of places. 've' means 'and'. 'alamelech' appears to be a proper noun, a place name. 'am-ad' appears to be a place name. 'u-mish-al' is 'and Mishal', also a place name. 'u-pa-ga' means 'and he struck' or 'and he encountered'. 'be-char-mel' is 'at Carmel'. 'ha-yam-mah' is 'the sea'. 'u-ve-shi-chor' is 'and in Shichor'. 'liv-nat' is 'to Libnah'. This verse essentially states a journey or encounter that occurred at various locations.
[JOS.19.27] And it returns from the eastern side to the house of Dagon, and encounters Zebulun and the valley of Yiftach-El towards the north, to the house of the valley and Neiel, and goes out to Kavul from the left. [§]
Ve-shav mizrach ha-shemesh beit Dagon, u-faga bizvulun u-ve-gei Yiftach-El tzaphona beit ha-emek u-Neiel, ve-yatzah el-Kavul mi-smol.
This verse describes a journey or path taken. 'Ve-shav' means 'and it returns' or 'and it goes back'. 'Mizrach ha-shemesh' means 'east of the sun' or 'eastern side'. 'Beit Dagon' means 'house of Dagon'. 'U-faga' means 'and it encounters'. 'Bizvulun' refers to the region of Zebulun. 'Ve-gei Yiftach-El' means 'and the valley of Yiftach-El'. 'Tzaphona' refers to the north. 'Beit ha-emek' means 'house of the valley'. 'Neiel' is a place name. 'Ve-yatzah' means 'and it goes out'. 'El-Kavul' means 'to Kavul'. 'Mi-smol' means 'from the left'.
[JOS.19.28] And Evron and Revhov and Chammon and Kana, to Sidon the Great. [§]
ve'evron urevhov vechammon vekana ad tzidon rabbah
This verse lists cities. 'Ve' means 'and'. 'Evron', 'Revhov', 'Chammon', and 'Kana' are city names. 'Ad' means 'to' or 'until'. 'Tzidon' is a city name (Sidon). 'Rabbah' means 'great' or 'large'. The verse is listing cities from one point to another, ending at the great city of Sidon.
[JOS.19.29] And the border returns to the height and to the city fortified of rock, and the border returns to shelter, and its exits will be to the sea from the region of Akhzivah. [§]
ve-shav ha-gevul ha-ramah ve-ad-ir mivtzar-tzor ve-shav ha-gevul khosah ve-yihayu totze’otav ha-yamah me-chevel akhzivah.
This verse describes a border delineation. "ve-shav" means "and the border returns". "ha-gevul" means "the border". "ha-ramah" is a place name, "the height". "ve-ad-ir" means "and to the city". "mivtzar-tzor" means "fortified of rock". "khosah" is a place name, "shelter". "ve-yihayu totze’otav" means "and its exits will be". "ha-yamah" means "the sea". "me-chevel akhzivah" means "from the region of Akhzivah".
[JOS.19.30] And Uma and Afek and Rechov, cities, twenty and two, and their territories. [§]
ve-oo-mah vah-ah-fek oo-re-chov a-rim es-rim oo-shat-tayim ve-chat-zer-ei-hen
This verse lists cities and their territories. 'Ve' means 'and'. 'Uma' is a city name. 'Vafek' is a city name. 'Urechov' is a city name. 'Arim' means 'cities'. 'Esrim' means 'twenty'. 'Ushtayim' means 'two'. 'Ve' again means 'and'. 'Chatzereihen' means 'their territories'. The verse is listing a number of cities and their surrounding areas.
[JOS.19.31] This is the inheritance of the tribe of Asher to their families: these cities and their courtyards. [§]
zoat nachalat matteh bnei-asher le-mishpachotam ha-arim ha-elleh ve-chatzereihen.
This verse details the inheritance of the tribe of Asher to their families. 'Zot' means 'this'. 'Nachalat' means 'inheritance'. 'Matteh' means 'tribe'. 'Bnei-Asher' means 'sons of Asher' or 'tribe of Asher'. 'Le-mishpachotam' means 'to their families'. 'Ha-arim' means 'the cities'. 'Ha-elleh' means 'these'. 'Ve-chatzereihen' means 'and their courtyards'.
[JOS.19.32] To the descendants of Naphtali the sixth lot fell, to the descendants of Naphtali according to their families. [§]
livnei naftali yatsa hagoral hashishee livnei naftali lemishp’chotam.
This verse describes the sixth lot falling to the descendants of Naphtali. ‘livnei’ means ‘to the sons of’ or ‘to the descendants of’. ‘naftali’ is a proper noun, the name of one of Jacob’s sons. ‘yatsa’ means ‘went out’ or ‘fell’. ‘hagoral’ means ‘the lot’. ‘hashishee’ means ‘the sixth’. ‘lemishp’chotam’ means ‘to their families’.
[JOS.19.33] And their boundary was from Chelef, from Elon at the springs, and Adam-i the breach, and Yavne’el up to Lakum. And their exits were toward the Jordan. [§]
va-yhi gvulam me-chelef me-elon b’tsa’ananim va-adam-i ha-nekhev ve-yavne’el ad-lakum va-yhi tots’otav ha-yarden.
This verse describes the boundaries of a territory. 'Gvulam' means 'their boundary'. 'Me-chelef' and 'me-elon' are place names. 'B’tsa’ananim' indicates 'at the springs'. 'Ha-nekhev' refers to 'the breach'. 'Ve-yavne’el' is another place name. 'Ad-lakum' means 'up to Lakum', which is also a place name. 'Va-yhi tots’otav ha-yarden' means 'and their exits were toward the Jordan'. The verse is descriptive, listing places that define the territory’s limits and indicating its connection to the Jordan River.
[JOS.19.34] And the boundary turns toward the sea, to the peaks of Tabor, and from there goes out to Hukoka, and encounters Zebulun from the south, and encounters Asher from the west, and encounters Judah, with the Jordan River to the east of the sun. [§]
ve-shav ha-gevul yamah oznote tavur ve-yatsa misham hukoka u-faga bizvulun min-negev u-ve-asher paga mi-yam u-vi-yehuda ha-yarden mizrach ha-shemesh.
This verse describes the boundaries of the land, specifically focusing on the territory of Naphtali. It details how the boundary line turns westward towards the sea, passes specific landmarks, and then intersects with the territories of Zebulun, Asher, and Judah, with the Jordan River marking the eastern boundary in relation to the sun’s path. 'Yamah' refers to the sea, 'oznote' is a difficult term potentially relating to ears or pointed features (translated as 'peaks' here), 'tavur' is a mountain/hill, 'hukoka' is a valley/gorge, 'zvulun' and 'asher' are tribal names, 'yehuda' is the tribe of Judah, 'yarden' is the Jordan River, and 'mizrach' means east.
[JOS.19.35] And the cities of fortification, the strongholds, are Tzer, and Khammat, Raqqat, and Kinnaret. [§]
ve'arei mivtzar hamitzidim tzer vekhammat raqqat vekinnaret
This verse lists cities. 'Ve'arei' means 'and cities'. 'Mivtzar' describes fortified cities. 'Hamitzidim' means 'the strongholds'. 'Tzer' is a city name. 'Ve' is 'and'. 'Khammat' is a city name. 'Raqqat' is a city name. 'Ve' is 'and'. 'Kinnaret' is a city name.
[JOS.19.36] And Adamah and Haramah and Chatzor. [§]
Va-adamah ve-haramah ve-chatzor
This verse lists three cities. 'Va' is a conjunction meaning 'and'. 'Adamah' comes from the root meaning 'land' or 'earth', but in this context, it refers to a city named Adamah. 'Ve' is another conjunction meaning 'and'. 'Haramah' is a city name. 'Ve' is again 'and'. 'Chatzor' is another city name.
[JOS.19.37] Holiness, and Edrei, and the spring of Hazor. [§]
və-qe-deš və-ʾe-dre-ʿī və-ʿeyn ḥā-ṣor
This verse consists of three place names. "Qedesh" means holiness or sacredness. "Edrei" is likely a place name. "Ein Hazor" means "the spring of Hazor", where "Ein" means spring or fountain and "Hazor" is a place name.
[JOS.19.38] And they saw the tower of God, Choram, and the house of Anath, and the house of Shamesh, cities, nineteen, and their courtyards. [§]
veyeereohn u migdal el choram u beit anath u beit shameesh arim tisha-esreh ve chatzereihen
This verse lists cities that were seen or observed. 'Migdal El' literally means 'tower of God'. 'Choram' is a proper noun - the name of a city. 'Beit' means 'house of' or 'belonging to'. 'Anath' and 'Shamesh' are proper nouns - the names of cities. 'Arim' means 'cities'. 'Tisha-esreh' means 'nineteen'. 'Chatzereihen' means 'their courtyards'.
[JOS.19.39] This is the inheritance of the tribe of the sons of Naphtali to their families: the cities and their courtyards. [§]
zo'at nachalat matteh benei-naftali lemishp'chotam ha'arim v'chatz'rehen.
This verse details the inheritance allotted to the tribe of Naphtali, specifying cities and their surrounding areas. "zo'at" means "this". "nachalat" means "inheritance". "matteh" means "tribe". "bnei-naftali" means "sons of Naphtali". "lemishp'chotam" means "to their families". "ha'arim" means "the cities". "v'chatz'rehen" means "and their courtyards".
[JOS.19.40] To the tribe of the sons of Dan, to their families, the seventh lot went out. [§]
lemaTeh benei-dan lemishpachotam yatza haGoral haShevi'i
This verse details the lot falling to the tribe of Dan. 'lemaTeh' means 'to the tribe of', 'bnei-dan' means 'sons of Dan' or 'the tribe of Dan', 'lemishpachotam' means 'to their families', 'yatza' means 'went out' or 'was allotted', 'haGoral' means 'the lot', and 'haShevi'i' means 'the seventh'.
[JOS.19.41] And the boundary of their inheritance was Tzarea, and Eshtaol, and the city of the sun. [§]
va-yi-hi g’vul nach-a-lat-am tzar-a-a v’esh-ta-ol v’ir sha-mesh
This verse describes the boundaries of a land inheritance. ‘va-yi-hi’ means ‘and it was’. ‘g’vul’ means ‘boundary’. ‘nach-a-lat-am’ means ‘their inheritance’. ‘tzar-a-a’ is a place name. ‘v’esh-ta-ol’ is another place name. ‘v’ir sha-mesh’ means ‘city of the sun’.
[JOS.19.42] And Sha'alav'bin and Ayalon and Yitlah. [§]
v'sha'alav'bin v'ayalon v'yitlah
This verse consists of three proper nouns, likely place names. The 'v' at the beginning of each name represents a conjunction meaning 'and'. Each name is a combination of consonants and vowels. We will treat them as distinct names without attempting to discern underlying roots or meanings beyond their phonetic representation.
[JOS.19.43] And Aylon, and Timnatah, and Ekron. [§]
ve-ay-lon ve-tim-na-tah ve-ek-ron
This verse lists three cities. 've' is a conjunction meaning 'and'. 'aylon' comes from 'ayil' which means 'strength, oak', suggesting 'strength-place'. 'timnatah' likely refers to a place named after a woman or a tribal designation. 'ekron' likely means 'bent, crooked'.
[JOS.19.44] And God-tekeh and Gibton and Baalath. [§]
veh-el-teh-keh veh-giv-ton oo-vah-ah-lahth
This verse lists the names of places. "Eltekeh" likely contains "El" meaning "God". "Gibton" and "Baalath" are place names, with "Baalath" potentially referencing "Baal", a title for a god or lord.
[JOS.19.45] And Judah, and the children of Barak, and Gat-rimmon. [§]
vi-hu-du u-ve-nei-be-rak ve-gat-rim-mon
This verse lists place names. 'Vi-hu-du' is understood to be a place associated with Judah. 'U-ve-nei-be-rak' means 'and the children of Barak,' understood as a town named after Barak or his descendants. 'Ve-gat-rim-mon' means 'and Gat-rimmon,' a town name.
[JOS.19.46] And the waters of the Yarkon and the Rakkon, with the border facing Jaffa. [§]
oo-may hah-yar-kon veh-hah-rak-kon im-hah-gvool mool yah-pho.
This verse describes the border of a territory. 'May' means 'water(s)' or 'rivers'. 'Yarkon' and 'Rakkon' are likely names of rivers or waterways. 'Gvool' means 'border' or 'territory'. 'Mool' means 'facing' or 'toward'. 'Yapo' is a place name, likely 'Jaffa'.
[JOS.19.47] And the border of the sons of Dan went out from them, and the sons of Dan went up and fought with Leshem and they captured it, and they struck it with the sword and they inherited it and they settled in it, and they called Leshem Dan, like the name of Dan their father. [§]
vayetsa gvul-bnei-dan mehem vaya’alu bnei-dan vayilachamu im-leshem vayilchedu otah vayaku otah לפי-cherev vayirshu otah vayshevú bah vayikreu leleshem dan kshem dan aviehem.
This verse describes the tribe of Dan migrating and conquering the city of Leshem. 'Vayetsa' means 'went out'. 'Gvul' means 'border' or 'territory'. 'Bnei-Dan' means 'sons of Dan', referring to the tribe of Dan. 'Mehem' means 'from them'. 'Vaya’alu' means 'and they went up'. 'Vayilachamu' means 'and they fought'. 'Im-Leshem' means 'with Leshem'. 'Vayilchedu otah' means 'and they captured it'. 'Vayaku otah לפי-cherev' means 'and they struck it with the sword'. 'Vayirshu otah' means 'and they inherited it'. 'Vayshevú bah' means 'and they settled in it'. 'Vayikreu leleshem dan' means 'and they called Leshem Dan'. 'Kshem dan aviehem' means 'like the name of Dan their father'.
[JOS.19.48] This is the inheritance of the tribe of Dan to their families: these cities and their courtyards. [§]
zo'at nachalat matteh benei-dan lemishp'chotam ha'arim ha'elleh vechatzeireihem.
This verse details the inheritance allotted to the tribe of Dan, specifically listing the cities and their surrounding areas that belonged to their family groups. 'Zo'at' means 'this'. 'Nachalat' means 'inheritance'. 'Matteh' means 'tribe'. 'Benei-Dan' means 'sons of Dan', or 'the tribe of Dan'. 'Lemishp'chotam' means 'to their families'. 'Ha'arim' means 'the cities'. 'Ha'elleh' means 'these'. 'Vechatzeireihem' means 'and their courtyards'.
[JOS.19.49] They finished possessing the land to its boundaries, and the people of Israel gave an inheritance to Joshua son of Nun among them. [§]
vaykhalu linchol et haaretz ligvuloteha vayitnu bnei yisrael nachala liyhoshua ben nun betokham
This verse describes the completion of dividing the land and the giving of an inheritance to Joshua son of Nun within the people of Israel. 'Vaykhalu' means 'they finished'. 'Linchol' means 'to possess' or 'to inherit'. 'Haaretz' is 'the land'. 'Ligvuloteha' means 'to its boundaries'. 'Vayitnu' means 'and they gave'. 'Bnei yisrael' is 'the sons of Israel' or 'the people of Israel'. 'Nachala' means 'inheritance'. 'Liyhoshua' means 'to Joshua'. 'Ben nun' means 'son of Nun'. 'Betokham' means 'within them' or 'among them'.
[JOS.19.50] According to the word of Yahveh, they gave to him the city which he asked for, Timnat-Serach in the hill country of Ephraim, and he built the city and settled in it. [§]
al-pi Yahveh natnu lo et-ha-ir asher sha'al et-Timnat-Serach behar Ephrayim vayivne et-ha-ir vayeshev bah.
This verse describes the giving of a city to someone by divine decree. 'Al-pi' means 'according to the mouth of' and here indicates 'by the word of'. 'Yahveh' is the proper name of God. 'Natnu lo' means 'they gave to him'. 'Et-ha-ir' means 'the city'. 'Asher sha'al' means 'which he asked for'. 'Timnat-Serach' is the name of the city. 'Behar Ephrayim' means 'in the hill country of Ephraim'. 'Vayivne et-ha-ir' means 'and he built the city'. 'Vayeshev bah' means 'and he settled in it'.
[JOS.19.51] These are the allotments that were inherited by Elazar the priest, and Joshua son of Nun, and the chiefs of the tribes of the sons of Israel, by lot in Shilo before Yahveh, before the entrance of the tent of meeting. And they finished dividing the land. [§]
el-leh ha-neh-chal-lot a-sher ni-chlu el-a-zar ha-ko-hen ve-yho-shu-a ben-noon ve-ra-shei ha-avo-t le-mat-tot ben-ei yis-ra-el be-go-ral be-shi-loh lif-nei yahveh petach o-hel mo-ed va-ye-chal-lu mei-chal-lek et ha-aretz.
This verse details the allotments of land given to the Israelites after the conquest of Canaan. "Eleh" means "these". "Nechalot" means "allotments" or "inheritances". "Elazar" is a name meaning "God has helped". "Kohen" means "priest". "Yehoshua" is the name Joshua, meaning "Yahveh is salvation". "Ben-noon" means "son of Nun". "Rashei ha-avot" means "heads of the fathers" or "chiefs of the tribes". "Matot" means "tribes". "Bnei yisrael" means "sons of Israel". "Be-goral" means "by lot". "Shilo" is the name of a city. "Lifnei yahveh" means "before Yahveh". "Petach ohel moed" means "before the entrance of the tent of meeting". "Vayechallu" means "and they finished". "Meichallek" means "from dividing" or "having divided". "Haaretz" means "the land".
JOS.20
[JOS.20.1] And Yahveh spoke to Joshua, saying... [§]
Va-ye-da-ber Yahveh el-ye-ho-shu-a le-mor.
This verse begins with a conjunctive particle indicating a continuation of narrative. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'at'. 'Ye-ho-shu-a' is the name Joshua. 'Le-mor' means 'to say' or 'saying'. This verse states that Yahveh spoke to Joshua, saying...
[JOS.20.2] Speak to the sons of Israel, saying, "Give to yourselves the cities of refuge, as I spoke to you by the hand of Moses." [§]
dabber el-benei yisrael leemor tenoo lakhem et-arei hamiklat asher dibarti aleikhem beyad mosheh
This verse instructs the Israelites to establish cities of refuge, as previously communicated through Moses. "Dabber" means 'speak'. "El-benei yisrael" means 'to the sons of Israel'. "Leemor" means 'saying'. "Tenoou lakhem" means 'give to yourselves'. "Et-arei hamiklat" means 'the cities of refuge'. "Asher dibarti aleikhem" means 'that I spoke to you'. "Beyad mosheh" means 'by the hand of Moses'.
[JOS.20.3] To flee there is for a slayer, one who kills a soul by mistake, without knowledge, and they will be for you as a refuge from the avenger of blood. [§]
lanus shamah rotzeach makeh-nefesh bishgaga bivali-da'at vehayu lakhem lemiklat migoel hadam.
This verse describes cities of refuge. "lanus shamah" means "to flee there". "rotzeach" means "a slayer". "makeh-nefesh" means "one who strikes a soul" or "one who kills". "bishgaga" means "by mistake". "bivali-da'at" means "without knowledge". "vehayu lakhem" means "and they will be for you". "lemiklat" means "as a refuge". "migoel hadam" means "from the avenger of blood".
[JOS.20.4] And he shall flee to one from the cities these and he shall stand opening gate the city and he shall speak in the ears of elders the city that his words and they shall gather him the city to them and they shall give to him a place and he shall dwell with them. [§]
Ve-nas el-achat me-he-arim ha-eleh ve-amad petach sha'ar ha-ir ve-diber be-oznei ziknei ha-ir ha-hi et-devarav ve-asfu oto ha-irah aleihem ve-natanu-lo makom ve-yashav imam.
This verse describes someone fleeing to one of the cities and speaking to the elders of that city. The people of the city will gather him to them, give him a place, and he will dwell with them. Each word is translated directly, aiming for literal accuracy. ‘Ve’ means ‘and,’ ‘el’ means ‘to,’ ‘achat’ means ‘one,’ ‘me’ means ‘from,’ ‘he’ means ‘the’, ‘arim’ means ‘cities,’ ‘ha-eleh’ means ‘these,’ ‘ve-amad’ means ‘and he stood’, ‘petach’ means ‘opening/door’, ‘sha’ar’ means ‘gate’, ‘ha-ir’ means ‘the city’, ‘ve-diber’ means ‘and he spoke’, ‘be-oznei’ means ‘in the ears of’, ‘ziknei’ means ‘elders’, ‘ha-hi’ means ‘that’, ‘et-devarav’ means ‘his words’, ‘ve-asfu’ means ‘and they gathered’, ‘oto’ means ‘him’, ‘ha-irah’ means ‘the city’, ‘aleihem’ means ‘to them’, ‘ve-natanu-lo’ means ‘and they gave to him’, ‘makom’ means ‘a place’, ‘ve-yashav’ means ‘and he dwelt’, ‘imam’ means ‘with them’.
[JOS.20.5] And if a blood avenger pursues after him, and they do not surrender the murderer into his hand, because he struck his neighbor without knowledge, and he did not hate him from long ago. [§]
vekhi yirdef go'el hadam acharav velo yasgiru et harotzeach beyado ki bibli da'at hikka et re'ehu velo sone hu lo mitmol shilshom.
This verse describes a scenario where a blood avenger pursues someone, but the community will not hand the killer over. This is because the killing was accidental, done without knowledge, and there was no pre-existing hatred between the individuals involved. 'Go'el hadam' means 'blood avenger'. 'Bibli da'at' means 'without knowledge'. 'Mitmol shilshom' is an idiom meaning 'yesterday before yesterday' or 'long ago'.
[JOS.20.6] And he shall live in that city until his standing before the assembly for judgment, until the death of the great priest which will be in those days. Then the manslayer shall return and come to his city and to his house, to the city from which he fled. [§]
ve-yashav | ba-ir ha-hi a-ad-amdo lifnei ha-eda la-mishpat a-ad-mot ha-kohen ha-gadol asher yihyeh ba-yamim ha-hem. az | yashuv ha-rotzach u-va el-iro u-el-beito el-ha-ir asher-nas misham.
This verse describes the return of a manslayer to his city of refuge after the death of the high priest. 'Ve' means 'and'. 'Ba' means 'in'. 'Ha' means 'the'. 'Hi' means 'that'. 'A-ad' means 'until'. 'Amdo' means 'his standing'. 'Lifnei' means 'before'. 'Eda' means 'the assembly'. 'Mishpat' means 'judgment'. 'Mot' means 'death'. 'Kohen' means 'priest'. 'Gadol' means 'great'. 'Asher' means 'which'. 'Yihyeh' means 'will be'. 'Yamim' means 'days'. 'Hem' means 'those'. 'Az' means 'then'. 'Rotzach' means 'manslayer'. 'U' means 'and'. 'Va' means 'and he will come'. 'El' means 'to'. 'Beito' means 'his house'. 'Nas' means 'he fled'. 'Misham' means 'from there'.
[JOS.20.7] And they consecrated Kedesh in the Galil, on the mountain of Naftali, and Shekhem on the mountain of Efraim, and Kiryat Arba, it is Chevron, on the mountain of Yehudah. [§]
vayakdishu et-kedesh bagalil behar naftali ve'et-shekhem behar efraim ve'et-kiryat arba hi chevron behar yehudah
This verse describes the places where the Israelites destroyed altars to other gods and consecrated them to Yahveh. 'Kedesh' is a place name meaning 'holiness'. 'Galil' refers to a region. 'Har' means 'mountain'. 'Naftali' and 'Efraim' and 'Yehudah' are names of tribes/regions. 'Kiryat Arba' is another place name, meaning 'city of four', also known as 'Chevron'. 'Hi' is a demonstrative pronoun meaning 'it is'. 'Et' is a grammatical particle indicating a definite direct object.
[JOS.20.8] And beyond the Jordan, eastward from Jericho, they gave Betzer in the wilderness, in the plain, from the tribe of Reuben, and Ramoth in Gilead from the tribe of Gad, and Golan in Bashan from the tribe of Manasseh. [§]
oo-may-eh-ver le-yar-den yer-ee-kho mee-zrah-hah na-tan-oo et-be-tzer bam-mid-bar bam-mee-shore mee-ma-teh re-oo-ven ve-et-ra-mot bag-gil-ad mee-ma-teh-gad ve-et-go-lon bab-bash-an mee-ma-teh me-nah-sheh.
This verse details the allocation of cities to the tribes of Reuben, Gad, and Manasseh east of the Jordan River. It states which cities were given from the territories associated with each tribe. 'oo-may-eh-ver' means 'and beyond', 'le-yar-den' is 'to the Jordan', 'yer-ee-kho' is 'Jericho', 'mee-zrah-hah' means 'eastward', 'na-tan-oo' means 'they gave', 'et-be-tzer' means 'Betzer', 'bam-mid-bar' means 'in the wilderness', 'bam-mee-shore' means 'in the plain', 'mee-ma-teh' means 'from the tribe of', 're-oo-ven' is 'Reuben', 'ra-mot' is 'Ramoth', 'gil-ad' is 'Gilead', 'gad' is 'Gad', 'go-lon' is 'Golan', 'bash-an' is 'Bashan', and 'me-nah-sheh' is 'Manasseh'.
[JOS.20.9] These were the cities of refuge for all the sons of Israel and for the foreigner residing among them, to which anyone who accidentally caused a soul to die could flee. And they should not die by the hand of the redeemer of the blood until they stand before the community. [§]
eh-leh ha-yu a-rei ha-moo-ah-dah le-chol benee yis-ra-el ve-la-ger ha-gar be-to-cham la-nus sha-mah kol ma-keh-neh-pesh bi-sh-gah-gah ve-lo ya-mut be-yad go-el ha-dam ad-am-do li-f-nei ha-eh-dah.
This verse describes cities of refuge. These were designated cities where someone who accidentally caused another person's death could flee for safety. The purpose was to prevent blood revenge, allowing the accused to stand trial before a community assembly. 'El' refers to God, 'benee yisrael' translates to 'sons of Israel', 'ger' means 'foreigner', 'moo-adah' means 'appointment', and 'go-el ha-dam' means 'redeemer of the blood'.
JOS.21
[JOS.21.1] The heads of the fathers of the Levites approached Eleazar the priest, and Joshua son of Nun, and the heads of the fathers of the tribes to the sons of Israel. [§]
vayigshu rashei avot haLeviyim el-Eleazar haKohen ve'el-Yehoshua bin-Nun ve'el-rashei avot haMatot livnei Yisrael
This verse describes the heads of the fathers of the Levites, along with Eleazar the priest and Joshua son of Nun, and the heads of the fathers of the tribes approaching the sons of Israel. Each word is being translated directly; for example, 'rashei avot' literally means 'heads of fathers', and 'livnei Yisrael' means 'to the sons of Israel'.
[JOS.21.2] And they spoke to them in Shiloh, in the land of Canaan, saying, "Yahveh commanded through Moses to give to us cities for dwelling and their pasturelands for our livestock." [§]
vayedabru aleihem b’shilo b’eretz kena’an le’emor Yahveh tsivah b’yad-mosheh lateit-lanu arim lashavet umigrasheihen libehemtenu.
This verse describes a conversation that took place in Shiloh, in the land of Canaan. People are reporting a command given by Yahveh through Moses regarding the allocation of cities and pasturelands. ‘Vayedabru’ means ‘and they spoke’. ‘Aleihem’ means ‘to them’. ‘B’shilo’ means ‘in Shiloh’. ‘B’eretz kena’an’ means ‘in the land of Canaan’. ‘Le’emor’ means ‘saying’. ‘Yahveh’ is the proper name of God. ‘Tsivah’ means ‘commanded’. ‘B’yad-mosheh’ means ‘by the hand of Moses’ or ‘through Moses’. ‘Lateit-lanu’ means ‘to give to us’. ‘Arim’ means ‘cities’. ‘Lashavet’ means ‘to dwell’ or ‘for dwelling’. ‘Umigrasheihen’ means ‘and their suburbs’ or ‘and their pasturelands’. ‘Libehemtenu’ means ‘for our livestock’.
[JOS.21.3] And the Israelites gave to the Levites, from their inheritance, to the command of Yahveh, these cities and their territories. [§]
va-yit-nu bnei-yis-ra-el la-le-vim mi-nach-a-lat-am el-pi Yahveh et-ha-a-rim ha-el-leh ve-et-mig-resh-ei-hen.
This verse describes the Israelites giving cities and their surrounding territories to the Levites, as instructed by Yahveh. 'Bnei-yisrael' means 'sons of Israel,' or 'the Israelites.' 'Leviyim' refers to the Levites. 'Nachalatam' signifies 'their inheritance.' 'El-pi Yahveh' literally means 'to the mouth of Yahveh,' which in context means 'by the command of Yahveh.' 'Ha-arim ha-el-leh' means 'these cities.' 'Migreshehen' means 'their pastures' or 'their territories.'
[JOS.21.4] The lot went out to the families of the Kohathites. And it came to pass for the sons of Aaron the priest, from among the Levites, from the tribe of Judah, and from the tribe of Simeon, and from the tribe of Benjamin, by lot, cities thirteen. [§]
vayyetze hagoral lemishpechot hakehati vayhi livnei aharon hakohen min halevimim mimatteh yehudah umimatteh hashimoni umimatteh binyamin bagoral arim shlosh esreh.
This verse describes the allotment of cities to the families of the Kohathites, specifically to the descendants of Aaron the priest from among the Levites. The cities were chosen by lot from the tribes of Judah, Simeon, and Benjamin. The number of cities allotted was thirteen.
[JOS.21.5] And to the sons of Kohath, the remainders from the families of the tribe of Ephraim and from the tribe of Dan and from half the tribe of Manasseh, cities were given by lot, ten cities. [§]
v'liv'nei k'hat ha'notarim mimishp'chot mateh-efrayim u'mimatteh-dan u'mechatsi matteh m'nasheh bagoral arim asher.
This verse discusses the cities allocated to the remaining families of the Kohathites from the tribes of Ephraim, Dan, and half of the tribe of Manasseh, by lot. 'Kohathites' are descended from Kohath, one of the sons of Levi. 'By lot' indicates a random selection process, likely through casting of stones or similar methods.
[JOS.21.6] And to the descendants of Gershon, from the families of the tribe of Issachar, and from the tribe of Asher, and from the tribe of Naphtali, and from half the tribe of Manasseh in Bashan, cities were given by lot, thirteen cities. [§]
v'liv'nei gershon mimish'pchot mateh-yissachar umimatteh-asher umimatteh-naftali um'echatzi mateh menasheh babashan bagoral arim shlosh esreh.
This verse details the cities allocated to the Gershonite Levites from the territories of several Israelite tribes: Issachar, Asher, Naphtali, and half of Manasseh in Bashan. These cities were assigned by lot (a form of divine selection).
[JOS.21.7] To the descendants of Merari, to their families, were given cities, twelve, from the tribe of Reuben, and from the tribe of Gad, and from the tribe of Zebulun. [§]
liv'nei m'rari l'mish'p'chotam mi'mateh r'uven u'mi'mateh-gad u'mi'mateh z'vulun arim sh'tei-esrei.
This verse lists the cities given to the families of Merari from the tribes of Reuben, Gad, and Zebulun. 'Bnei' means 'sons of' or 'descendants of'. 'Mishp'chotam' means 'their families'. 'Mateh' means 'tribe'. 'Arim' means 'cities'. 'Sh'tei-esrei' means 'twelve'.
[JOS.21.8] And the Israelites gave to the Levites these cities and their territories, as Yahveh commanded by the hand of Moses through the casting of lots. [§]
vayitnu bnei yisrael laleviyim et haarim haeleh veet migrasheihem kaasher tzivah Yahveh beyad mosheh bagoral.
This verse describes the giving of cities and their surrounding territories to the Levites by the Israelites. 'Bnei Yisrael' means 'the sons of Israel' or 'the Israelites'. 'Leviyim' means 'the Levites'. 'Haarim haeleh' means 'these cities'. 'Migrasheihem' means 'their territories'. 'Kaasher tzivah' means 'as commanded'. 'Yahveh' is the proper name of God. 'Beyad mosheh' means 'by the hand of Moses'. 'Bagoral' means 'by lot' or 'by casting lots'.
[JOS.21.9] And they gave from the tribe of the descendants of Judah and from the tribe of the descendants of Simeon these cities which will be called by name. [§]
Va-yit-nu mi-ma-teh bnei Yehudah u-mi-ma-teh bnei Shimeon et ha-arim ha-eleh asher yi-kra et-hen beshem.
This verse describes the giving of cities to the descendants of Judah and Simeon. 'Va-yit-nu' means 'and they gave'. 'Mi-ma-teh' means 'from the tribe of'. 'Bnei' means 'sons of' or 'descendants of'. 'Yehudah' is Judah. 'Shimeon' is Simeon. 'Et' is a grammatical marker. 'Ha-arim' means 'the cities'. 'Ha-eleh' means 'these'. 'Asher' means 'which'. 'Yi-kra' means 'will be called'. 'Et-hen' is another grammatical marker referring to the cities. 'Beshem' means 'by name'.
[JOS.21.10] And it was to the sons of Aaron, from the families of the Kehati from the sons of Levi, for to them was the lot first. [§]
vayhi livnei aharon mimishpekhot hakhatiti mibnei levi ki lahem hayah hagoral rishonah
This verse describes the lot falling to the sons of Aaron from the families of the Kehati from the sons of Levi. 'Vayhi' means 'and it was'. 'Livnei' means 'to the sons of'. 'Aharon' is Aaron. 'Mimishpekhot' means 'from the families of'. 'Hakhatiti' refers to the Kehati. 'Mibnei' means 'from the sons of'. 'Levi' is Levi. 'Ki' means 'for'. 'Lahem' means 'to them'. 'Hayah' means 'was'. 'Hagoral' means 'the lot'. 'Rishonah' means 'first'.
[JOS.21.11] And they gave to them the city of Kiryat Arba, father of Anak, it is Hebron, in the mountain of Judah, and its surrounding territory around it. [§]
va-yit-nu la-hem et-kir-yat ar-ba av-i ha-an-ok hi chev-ron be-har ye-hu-da ve-et-mig-rash-eh-a se-vi-vot-eh-a
This verse describes the giving of the city of Kiryat Arba (also known as Hebron) to the Israelites. 'Vayittnu' means 'and they gave'. 'Lahem' means 'to them'. 'Et' is a particle marking the direct object. 'Kiryat Arba' is the name of the city. 'Avi HaAnok' means 'father of Anak', referring to a giant. 'Hi' means 'it is', identifying Kiryat Arba as Hebron. 'Behar Yehuda' means 'in the mountain of Judah'. 'Veet Migrasheha' means 'and its surrounding territory'. 'Sevivoteha' means 'around it'.
[JOS.21.12] And the field of the city, and its courtyards, they gave to Caleb son of Jephunneh in his possession. [§]
ve’et-sdeh ha’ir ve’et-chatzereha natnu l’chalev ben-yifuneh ba’achuzato
This verse describes the giving of land to Caleb. 'Sdeh ha'ir' means 'the field of the city'. 'Chatzereha' refers to 'its courtyards'. 'Natnu' means 'they gave'. 'L’chalev ben-yifuneh' means 'to Caleb son of Jephunneh'. 'Ba’achuzato' means 'in his possession'.
[JOS.21.13] And to the sons of Aaron the priest, they gave the city of refuge for the one who unintentionally killed another, namely Chevron and its territory, and Livnah and its territory. [§]
v’liv’nei aharon hakohen natnu et ir miklat harotzeach et chevron v’et migrasheha v’et livnah v’et migrasheha.
This verse details the cities of refuge given to the sons of Aaron the priest. Specifically, it states that they were given the city of refuge for the one who unintentionally killed another, namely Chevron and its surrounding territory, and Livnah and its surrounding territory.
[JOS.21.14] And Yatir and its pasture lands, and Eshtemoa and its pasture lands. [§]
ve'et-yatir ve'et-migrasheha ve'et-eshtemoa ve'et-migrasheha
This verse lists possessions or territories. 'Yatir' and 'Eshtemoa' are place names. 'Migrasheha' means 'its pasture lands' or 'its open country'. The 've'et' construction indicates 'and' followed by a direct object marker. This verse essentially lists 'Yatir and its pasture lands, and Eshtemoa and its pasture lands'.
[JOS.21.15] And Holon, and her open country, and Dvir, and her open country. [§]
ve'et-cholon ve'et-migrasheha ve'et-dvir ve'et-migrasheha
This verse lists places. "cholon" refers to a place name, likely meaning 'sand dunes'. "migrashehha" means 'her open country' or 'her pasturelands', with the suffix 'ha' indicating 'her'. "dvir" is a place name, and it also has the same suffix 'ha' meaning 'her'. The 've'et' construction is a standard Hebrew way to list items, essentially meaning 'and' before each item.
[JOS.21.16] And Ayin and its pasture lands, and Yutta and its pasture lands, and Beit Shemesh and its pasture lands, were cities—nine in number—from the territories of these two tribes. [§]
ve'et-'ayin ve'et-migrasheha ve'et-yutta ve'et-migrasheha et-beit shemesh ve'et-migrasheha arim tesha me'et shnei hashevatim ha'eleh.
This verse lists cities given to the Levites. 'Ayin, Yutta, and Beit Shemesh are city names. 'Migrasheha' means 'its pasture lands' or 'its surrounding territory'. 'Arim' means 'cities'. 'Tesha' means 'nine'. 'Me'et' means 'from'. 'Shnei' means 'two'. 'Hashevatim' means 'the tribes'. 'Ha'eleh' means 'these'.
[JOS.21.17] And from the tribe of Benjamin, Gibon and its territory, and Geva and its territory. [§]
u-mi-ma-teh bin-ya-min et-giv-on ve-et-mig-ra-sheh-ha et-gev-ah ve-et-mig-ra-sheh-ha.
This verse lists cities and their surrounding territories belonging to the tribe of Benjamin. "Matah" means 'tribe' or 'staff' (referring to a tribal lineage). "Bin-yamin" is Benjamin. "Et" is a grammatical particle marking a definite direct object. "Giv-on" and "gev-ah" are city names. "Mig-rash-eh-ha" refers to the territory or pasturelands belonging to each city.
[JOS.21.18] Anatot and its territory, and Almon and its territory, are cities, four in number. [§]
et-an-a-tot ve-et-mig-rash-eh-ha ve-et-al-mon ve-et-mig-rash-eh-ha a-rim ar-ba
This verse lists four cities and their surrounding territories. "Et" is a particle marking the direct object. "Anatot" and "Almon" are city names. "Migrasheh" means 'its territory' or 'its pastureland'. "Arim" means 'cities', and "arba" means 'four'.
[JOS.21.19] All the cities of the descendants of Aaron the priests were thirteen cities and their territories. [§]
kal arei bnei aharon hakkohanim shlosh esrei arim umigrasheihem.
This verse lists the cities belonging to the descendants of Aaron the priests. "Kal" means "all". "Arei" means "cities". "Bnei" means "sons" or "descendants". "Aharon" is Aaron. "Hakkohanim" means "the priests". "Shlosh esrei" means "thirteen". "Arim" means "cities". "Umigrasheihem" means "and their territories".
[JOS.21.20] And to the families of the sons of Kehath, the Levites who remained from the sons of Kehath, it was that the cities of their lot were from the tribe of Ephraim. [§]
u-le-mish-pe-chot benei-ke-hat ha-levi-im ha-no-ta-rim mi-bnei-ke-hat va-yi-hi arei go-ra-lam mi-ma-teh ef-ra-yim.
This verse details the cities allotted by lot to the remaining families of the Kehath Levites from the tribe of Ephraim. 'U-le' means 'and to'. 'Mish-pe-chot' means 'families'. 'Bnei-ke-hat' means 'sons of Kehath'. 'Ha-levi-im' means 'the Levites'. 'Ha-no-ta-rim' means 'the remaining'. 'Mi-bnei-ke-hat' means 'from the sons of Kehath'. 'Va-yi-hi' means 'and it was'. 'Arei go-ra-lam' means 'cities of their lot'. 'Mi-ma-teh ef-ra-yim' means 'from the tribe of Ephraim'.
[JOS.21.21] And they gave to them the city of refuge for the one who kills unintentionally, Shekhem, and its pasturelands in the mountain of Ephraim, and Gezer and its pasturelands. [§]
va-yit-nu la-hem et-eer mik-lat ha-ro-tse-ach et-shek-hem ve-et-mig-ra-she-ha be-har ef-raim ve-et-ge-zer ve-et-mig-ra-she-ha
This verse describes the giving of cities of refuge to the Israelites. 'Vayitnu' means 'and they gave.' 'Lahem' means 'to them.' 'Et-eer miklat' means 'the city of refuge.' 'Ha-rotseach' means 'the one who kills unintentionally.' 'Et-Shekhem' means 'Shekhem.' 'Ve-et migrasheha' means 'and its pasturelands.' 'Behar Efrayim' means 'in the mountain of Ephraim.' 'Ve-et Gezer' means 'and Gezer.' The final 've-et migrasheha' repeats the phrase 'and its pasturelands' referring to Gezer.
[JOS.21.22] And Kibtsayim and its territory, and Beit Choron and its territory, are cities, four in number. [§]
ve'et-kiv'tsayim ve'et-migrasheha ve'et-beit choron ve'et-migrasheha arim arba.
This verse lists four cities and their surrounding territories. 'Kiv'tsayim' and 'Choron' are the names of the cities. 'Migrasheha' refers to the territory or pasturelands belonging to each city. 'Arim arba' means 'four cities'. The 've'et' construction is a common Hebrew way to list items, essentially meaning 'and' followed by a definite article.
[JOS.21.23] And from the staff of Dan, the territory of Eltekeh and its pasture, the territory of Gibton and its pasture. [§]
oo-mee-mah-teh-dan et el-teh-keh-ah ve-et mig-rah-sheh-ah et giv-ton ve-et mig-rah-sheh-ah
This verse lists locations associated with the tribe of Dan. "Mateh Dan" means "the staff of Dan", referencing the tribal territory. "Eltekeh" and "Gibton" are names of cities. "Migrash" means "pasture" or "territory". The structure uses 'et' which acts as a definite article marking the objects of the verb (though the verb is implied).
[JOS.21.24] Ayalon and its territories, Gat-Rimmon and its territories, are four cities. [§]
Et-Ayalon ve-et-migrasheha, et-Gat-Rimmon ve-et-migrasheha, arim arba.
This verse lists cities and their surrounding territories. "Et" is a particle often used to mark the direct object. "Ayalon" and "Gat-Rimmon" are city names. "Migrasheha" means "its territories" or "its open country." "Arim" means "cities," and "arba" means "four." The final "s" is a verse marker.
[JOS.21.25] And from the half of the tribe of Manasseh, you shall have Taanach and its territory, and Gat-rimmon and its territory. These are cities, two in number. [§]
oo-mee-mah-hah-tsee-t mah-teh meh-nah-sheh et-tah-eh-nahk ve-et-mee-grah-sheh-hah ve-et-gat-ree-mon ve-et-mee-grah-sheh-hah ah-reem sh-tah-yeem
This verse describes the allocation of cities and their territories to certain tribes of Israel. Specifically, it details what is being given from the portion of the tribe of Manasseh. The word 'et' is a grammatical particle marking the direct object. 'Matah' refers to a tribe or portion. 'Migrash' means territory or pastureland. 'Arem' means cities.
[JOS.21.26] All the cities, and their territories, were for the families of the survivors of Kehat. [§]
kal-arim asher u-migrasheihem le-mishpachot benei-kehat ha-notarim
This verse describes cities and their surrounding territories given to the families descended from Kehat. 'Kal' means 'all' or 'every'. 'Arim' means 'cities'. 'Asher' is a relative pronoun meaning 'which' or 'that'. 'U-migrasheihem' means 'and their territories'. 'Le-mishpachot' means 'to the families'. 'Benei-kehat' means 'the sons of Kehat' or 'the families of Kehat'. 'Ha-notarim' means 'the remaining ones' or 'the survivors'.
[JOS.21.27] And to the descendants of Gershon from the families of the Levites, from half the tribe of Manasseh, they gave the city of refuge for the manslayer, Golan in Bashan, and its territory, and Be'eshtra and its territory, two cities. [§]
ve-liv-nei ger-shon mim-mish-peh-chot ha-lev-i-im mei-cha-tzi ma-teh me-nash-eh et-ir mi-ke-lat ha-ro-tze-ach et-go-lon ba-ba-shan ve-et mig-ra-she-ha ve-et be-esh-te-ra ve-et mig-ra-she-ha a-rim sh'ta-yim.
This verse details the cities given to the descendants of Gershon, a family within the Levites. These cities were designated as cities of refuge for those who had committed accidental manslaughter. The cities specifically mentioned are Golan in Bashan and Be'eshtrah, along with their surrounding territories. 'Mateh' means tribe. 'Migrash' means territory or pastureland. 'Arim' means cities.
[JOS.21.28] And from the staff of Issachar, Kishyon and its pasture, Dabrat and its pasture. [§]
oo-mee-mah-teh yee-sah-kar et-kish-yohn ve-et-mee-gra-sheh-hah et-dahv-rat ve-et-mee-gra-sheh-hah
This verse lists territories associated with the tribe of Issachar. "Mateh" means staff, tribe, or rod, representing tribal authority. "Kishyon" and "Dabrat" are place names, likely towns or settlements. "Migrash" means pasture or open country, referring to the surrounding land. The "et" particles are untranslatable markers indicating the direct object.
[JOS.21.29] And Yarmut and its pasture lands, and Ein Gannim and its pasture lands, four cities. [§]
et-yarmoot v'et-migrasheha et-ein gannim v'et-migrasheha arim arba
This verse lists locations. "Yarmoot" and "Ein Gannim" are names of places. "Migrasheha" refers to their pasture lands or territories. "Arim arba" means "four cities". The "et" particles are untranslatable grammatical markers.
[JOS.21.30] And from the tribe of Asher, [belonged] Mishal and its territory, and Avdon and its territory. [§]
oo-mee-mah-teh ah-sher et-meesh-ahl veh-et-meeg-rah-seh-hah et-ahv-dohn veh-et-meeg-rah-seh-hah
This verse describes the inheritance allotted to the tribe of Asher, specifically mentioning Mishal and its territory, and Avdon and its territory. The preposition 'et' introduces direct objects. 'Mateh' means tribe, or staff. 'Mishal' and 'Avdon' are names of cities. 'Migrash' refers to territory or pasture lands.
[JOS.21.31] The portion and its open space, and the street and its open space, cities four. [§]
et-khel-kat veh-et-mig-rash-eh-ha veh-et-rechov veh-et-mig-rash-eh-ha arim arba
This verse lists possessions given. "Et" is a particle indicating a direct object. "Chelkat" means portion or field. "Migrasheh" means its open space or field. "Rechov" means a street or open space. "Arim" means cities. "Arba" means four.
[JOS.21.32] And from the tribe of Naphtali, there is the city of refuge for the one who flees, Kedesh in the Galilee, and its pasture lands, and Hamot-Doar, and its pasture lands, and Kartan, and its pasture lands, three cities. [§]
oo-mee-mah-teh naf-tah-lee et-eer mee-kleh-t ha-roh-tseach et-keh-desh bah-gah-leel veh-et-meeg-rah-sheh-hah veh-et-chah-moht door veh-et-meeg-rah-sheh-hah veh-et-kar-tahn veh-et-meeg-rah-sheh-hah ah-reem shah-lohsh.
This verse lists cities of refuge and their territories assigned to the tribe of Naphtali. 'Matah' means 'tribe' or 'staff', specifically the tribe of Naphtali in this instance. 'Ir Miklat' refers to a 'city of refuge'. 'HaRotzeach' means 'the one who flees', referring to someone who has committed manslaughter. 'Kedesh' is the name of a city. 'Bagaleel' means 'in the Galilee'. 'Migrashah' means 'its pasture lands' or 'its territories'. 'Chamot-Doar' and 'Kartan' are the names of other cities. 'Areeem shah-lohsh' means 'three cities'.
[JOS.21.33] All the cities of the Gershonites, to their families, thirteen cities and their territories. [§]
kal-arei ha-gershuni le-mishpekhotam shlosh-esreh ir u-migrasheihen.
This verse lists cities belonging to the Gershonites and their surrounding lands. "Kal" means 'all'. "arei" means 'cities'. "ha-Gershuni" means 'the Gershonite'. "le-mishpekhotam" means 'to their families'. "shlosh-esreh" means 'thirteen'. "ir" means 'city'. "u-migrasheihen" means 'and their pastures/territories'.
[JOS.21.34] And to the families of the sons of Merari, the Levites who remained, from the tribe of Zebulun, they gave Yacneum and its pasture lands, and Qarta and its pasture lands. [§]
u-le-mish-pə-ḥot bə-nê-mə-rā-rī ha-lə-wî-ym ha-nō-tā-rîm mē-’ēt ma-tê-zu-vu-lun ’et-yā-qə-nə-‘ām wə-’et-mig-rā-šê-hā ’et-qar-tā wə-’et-mig-rā-šê-hā.
This verse details the allocation of cities to the remaining families of the Merari Levites from the tribe of Zebulun. It lists the cities of Yacneum and Qarta, along with their surrounding pasture lands, that were given to them. 'Et' is a particle indicating a definite direct object.
[JOS.21.35] Dimnah and its territory, Nahalal and its territory, are cities, four in number. [§]
et-dim-nah ve-et-mig-rash-eh-ha et-nah-hal-al ve-et-mig-rash-eh-ha ar-im ar-bah
This verse lists cities and their surrounding territories. "Et" is a particle marking a direct object. "Dimnah" and "Nahalal" are city names. "Migrashehha" means 'its territory' or 'its pasturelands', and is repeated for each city. "Arim" means 'cities', and "arbah" means 'four'.
[JOS.21.36] And from the staff of Reuben, Betzer and its pasture lands, and Yahhatzah and its pasture lands. [§]
u-mi-ma-teh re-u-ven et-be-tzer ve-et-mig-ra-sheh-ha ve-et-yah-hatz-ah ve-et-mig-ra-sheh-ha
This verse describes the boundaries of the territory allocated to the tribe of Reuben. "Mateh" refers to the tribe or staff of Reuben. "Et" is a grammatical particle marking the direct object. "Migrash" refers to its pasture lands or territories. "Yahhatzah" is a place name.
[JOS.21.37] As for the east and its pasture lands, and as for Meiphaat and its pasture lands, there are four cities. [§]
Et-kedemot ve-et-migrasheha ve-et-meiphaat ve-et-migrasheha arim arba.
This verse lists locations, likely describing boundaries or territories. "Et" is a particle often indicating the direct object. "Kedemot" refers to eastern regions or the east. "Migrasheha" signifies its pasture lands or territories. "Meiphaat" appears to denote a certain region or location. "Arim" means cities. "Arba" signifies four. The "s" at the end is a section marker.
[JOS.21.38] And from the staff of Gad, the city of refuge for the one fleeing, the heights in Gilead and its territory, and the two camps and its territory. [§]
oo-mee-mah-teh-gahd et-eer mee-kleht hah-roh-tseh-ah et-rah-moht bah-gih-leh-ahd veh-et-meeg-rah-sheh-hah veh-et-mah-hah-nah-yeem veh-et-meeg-rah-sheh-hah
This verse details cities of refuge and their territories. "Mateh-Gad" means "the staff of Gad", referring to the tribe of Gad. "Ir Miklat" means "city of refuge". "Harotzeach" means "the one fleeing". "Ramot" means "heights". "Migrash" means "territory" or "pasture". "Machanayim" means "the two camps". The 'et's are particles that serve as direct object markers and don't have a direct translation in English.
[JOS.21.39] Hesbon and its territories, Ya'zer and its territories, all cities, four. [§]
Et-heshbon ve-et-migrasheha, et-Ya'zer ve-et-migrasheha, kol-arim arba.
This verse lists cities and their surrounding territories. "Et" is a particle often indicating a definite direct object. "Hesbon" is a place name. "Migrasheha" means "its territories". "Ya'zer" is another place name. "Kol" means "all". "Arim" means "cities". "Arba" means "four". The structure is listing places with their territories and then stating a total number.
[JOS.21.40] All the cities for the descendants of Merari, to their families, the remaining ones from the families of the Levites, and it happened that their allotment was twelve cities. [§]
kal-he-arim livne merari le-mish-pe-chotam ha-no-tarim mimish-pe-chot ha-levi-im vayhi goralam arim sh'teim esreh
This verse describes the cities allotted to the families descended from Merari, who were Levites. Specifically, it states that the remaining families of the Levites received a lot of twelve cities. The word 'goral' means 'lot' or 'allotment'.
[JOS.21.41] All the cities of the Levites were within the possession of the sons of Israel, forty-eight cities and their suburbs. [§]
kol arei haLeviyim betoch achuzzat benei Yisrael, arim arba'im ushmona umigrasheihem.
This verse details the cities allocated to the Levites within the inheritance of the Israelites. 'Kol' means 'all' or 'every'. 'Arei' is the plural of 'city', meaning 'cities'. 'HaLeviyim' means 'the Levites'. 'Betoch' means 'within' or 'among'. 'Achuzzat' means 'possession' or 'inheritance'. 'Benei Yisrael' means 'sons of Israel' or 'Israelites'. 'Arim' also means 'cities' and is used for emphasis. 'Arba'im ushmona' means 'forty and eight' or 'forty-eight'. 'Umigrasheihem' means 'and their suburbs' or 'and their grazing lands'.
[JOS.21.42] Let these cities be city by city, and their open fields around them. Thus it shall be for all these cities. [§]
tee-heh-yeh-nah hah-ah-rim hah-eh-leh ear ear oo-mig-rah-sheh-hah seh-vee-boat-teh-hah ken le-chol hah-ah-rim hah-eh-leh
This verse discusses cities and their surrounding territories. "tehyeh-nah" is a future tense, plural imperative form of 'to be'. "ha-arim ha-eh-leh" translates to 'these cities'. "migrasheha" means 'their open fields or suburbs'. "sivvoteha" means 'around them'. "ken lechol" means 'thus for all'.
[JOS.21.43] And Yahveh gave to Israel all the land which He swore to give to their fathers, and they inherited it and dwelt in it. [§]
Va-yit-ten Yahveh le-yis-ra-el et-kol-ha-a-retz asher nish-bah la-tet la-a-vo-tam va-yirashu-ha va-yeshvu ba.
This verse describes God giving the land to Israel. 'Va-yit-ten' means 'and gave'. 'Yahveh' is the proper name of God. 'Le-yis-ra-el' means 'to Israel'. 'Et-kol-ha-a-retz' means 'all the land'. 'Asher' means 'which'. 'Nish-bah' means 'swore'. 'La-tet' means 'to give'. 'La-a-vo-tam' means 'to their fathers'. 'Va-yirashu-ha' means 'and they inherited it'. 'Va-yeshvu ba' means 'and they dwelt in it'.
[JOS.21.44] And Yahveh gave them rest on every side, according to all that He had sworn to their fathers. And no person stood against them from all their enemies, for Yahveh gave all their enemies into their hands. [§]
Va-yach Yahveh lahem mi-saviv ke-chol asher nishba la-avotam ve-lo amad ish bi-penehem mi-kol oyveihem et kol oyveihem natan Yahveh be-yadam.
This verse describes Yahveh giving rest to the Israelites around them, fulfilling the oath made to their ancestors. No one was able to stand against them from their enemies, as Yahveh gave all their enemies into their hands.
[JOS.21.45] Not a single word of all the good things that Yahveh spoke to the house of Israel has failed; everything has come about. [§]
lo-nafhal dabar mikol ha-davar ha-tov asher-diber Yahveh el-beit Yisrael hakol ba.
This verse states that not a single word of all the good things that Yahveh spoke to the house of Israel has fallen to the ground; everything has come to pass. 'nafhal' means 'to fall', and in this context it refers to a prophecy or promise failing. 'dabar' means 'word' or 'thing'. 'ha-tov' means 'the good'. 'asher-diber' means 'that spoke'. 'beit Yisrael' means 'house of Israel'. 'hakol ba' means 'everything came'.
JOS.22
[JOS.22.1] Then Joshua called to the Reubenites and to Gad, and to half the tribe of Manasseh. [§]
Az yikra Yehoshua laReuveni ulGadi ulachatsi mateh Menashe.
This verse comes from Numbers chapter 7. "Az" means then. "Yikra" means he will call. "Yehoshua" is Joshua. "LaReuveni" is to the Reubenites. "UlGadi" is and to Gad. "Ulachatsi" is and to half. "Mateh" means tribe or staff. "Menashe" is Manasseh. The verse details Joshua calling representatives from specific tribes.
[JOS.22.2] And he said to them, "Did you keep all that Moses, the servant of Yahveh, commanded you? And did you listen to my voice for all that I commanded you?" [§]
Va-yo-mer a-lei-hem a-tem sh'mar-tem et kol asher tzi-vah et-hem Moshe eved Yahveh va-tishma-u b'kol-i l'chol asher tziv-iti et-hem.
This verse recounts a speaker addressing a group, affirming their obedience to commands given through Moses. 'Va-yo-mer' means 'and he said'. 'A-lei-hem' means 'to them'. 'A-tem' means 'you'. 'Sh'mar-tem' means 'you kept'. 'Et' is a grammatical particle. 'Kol asher' means 'all that'. 'Tzi-vah' means 'he commanded'. 'Et-hem' means 'you'. 'Moshe' is the name Moses. 'Eved' means 'servant'. 'Yahveh' is the name of God. 'Va-tishma-u' means 'and you heard'. 'B'kol-i' means 'to my voice'. 'L'chol asher' means 'to all that'. 'Tziv-iti' means 'I commanded'. 'Et-hem' means 'you'.
[JOS.22.3] You have not abandoned your brothers for many days until this day, and you have kept the keeping of the commandment of Yahveh, the Gods. [§]
lo-azavtem et-acheichem zeh yamim rabbim ad hayom hazeh ushmarteem et-mishmeret mitzvat Yahveh Eloheichem.
This verse speaks of not abandoning one's brothers for many days until this day, and keeping the keeping of the commandment of Yahveh, the Gods.
[JOS.22.4] And now, may Yahveh the Gods of you allow your brothers as He spoke to them. And now, turn and go to your tents, to the land of your possession which Moses, the servant of Yahveh, gave to you beyond the Jordan. [§]
ve'atah henikh Yahveh Elohimchem la'acheichem ka'asher diber lahem ve'atah pnu ulechu lachem le'ohaleichem el-eretz achuzatchem asher natan lachem Moshe eved Yahveh be'ever haYarden.
This verse is addressed to the tribes of Reuben, Gad, and half of Manasseh, who had requested to settle east of the Jordan River. It grants them permission to return to their own territories, which Moses had previously assigned to them. 'Ve'atah' means 'and now'. 'Henikh' means 'let be', or 'allow'. 'Elohimchem' means 'your Gods'. 'La'acheichem' means 'to your brothers'. 'Ka'asher diber lahem' means 'as He spoke to them'. 'Pnu' means 'turn'. 'Ulechu' means 'and go'. 'Le'ohaleichem' means 'to your tents'. 'El-eretz achuzatchem' means 'to the land of your possession'. 'Asher natan lachem Moshe' means 'which Moses gave to you'. 'Eved Yahveh' means 'servant of Yahveh'. 'Be'ever haYarden' means 'beyond the Jordan'.
[JOS.22.5] But diligently guard yourselves to do the commandment and the law which Moses, servant of Yahveh, commanded to you, to love Yahveh, your Gods, and to walk in all of His ways and to keep His commandments and to cling to Him, and to serve Him with all your heart and with all your soul. [§]
rak shimeru me'od la'asot et-hamitzvah v'et-hatorah asher tzivah etchem Moshe eved-Yahveh le'ahava et-Yahveh Eloheichem velalechet bechol-derachav velishmor mitzvotav uledavkah-bo ule'avdo bechol-levavchem ubechol-nafshchem.
This verse is a command to diligently keep the commandments and law given by Moses, servant of Yahveh. It emphasizes loving Yahveh, walking in all of His ways, keeping His commandments, clinging to Him, and serving Him with all your heart and soul. Each name for God is used with its literal translation.
[JOS.22.6] And Joshua blessed them and sent them away, and they went to their tents. [§]
vayvarechem yehoshua vayishalechem vayelchu el ohalehem.
This verse describes Joshua blessing the men and sending them away to their tents. 'Vayvarechem' means 'and he blessed them'. 'Yehoshua' is the name Joshua. 'Vayishalechem' means 'and he sent them'. 'Vayelchu' means 'and they went'. 'El ohalehem' means 'to their tents'.
[JOS.22.7] And to half the tribe of Manasseh, Moses gave in Bashan, and to half of it, Joshua gave with their brothers beyond the Jordan River to the west. And also, Joshua sent them to their tents and blessed them. [§]
ve-lachatsi shevet ha-menashe natan moshe ba-bashan u-lechetsyo natan yehoshua im-acheyhem me’ever ha-yarden yama ve-gam ki shillacham yehoshua el-oholeihem va-yevarechem
This verse describes the division of land among the half-tribe of Manasseh. Moses gave portions in Bashan, and Joshua gave further portions across the Jordan River. Joshua also sent them to their tents and blessed them.
[JOS.22.8] And He said to them, saying, "Return to your tents with many possessions, and with very much livestock, with silver and with gold, with bronze and with iron, and with very many garments. Divide the plunder of your enemies with your brothers." [§]
Va-yo-mer a-lei-hem le-e-mor bi-ne-cha-sim ra-vim shu-vu el a-ho-lei-chem u-ve-mik-neh ra-ma-od be-ke-sef u-ve-za-hav u-ve-ne-choshet u-ve-var-zel u-ve-si-la-mot ha-re-beh me-od chil-ku shelal-oi-vei-chem im a-chei-chem.
This verse recounts a directive given to people regarding spoils of war. The speaker instructs them to return to their tents with abundant possessions – livestock, silver, gold, bronze, iron, and many garments. They are then told to divide the plunder taken from their enemies amongst their brothers.
[JOS.22.9] And they returned and went, the sons of Reuben and the sons of Gad and half the tribe of Manasseh, from the sons of Israel from Shiloh which is in the land of Canaan, to go to the land of Gilead, to the land of their possession which they had possessed, according to the word of Yahveh by the hand of Moses. [§]
vayashuvu vayelchu benei-reuven u-benei-gad u-chatzi shevet ha-menasheh me’et benei yisrael mishilo asher be’eretz kena’an lalekhet el eretz ha-gil’ad el eretz achuzatam asher no’achazu bah al pi Yahveh be-yad moshe.
This verse describes the tribes of Reuben, Gad, and half of Manasseh returning from their assignment with the other tribes of Israel, departing from Shiloh (a place in the land of Canaan) to go to the land of Gilead, to the land they had possessed, as Yahveh had commanded through Moses.
[JOS.22.10] And they came to the monuments of the Jordan, which are in the land of Canaan, and the sons of Reuben and the sons of Gad and half the tribe of Manasseh built there an altar by the Jordan, a great altar for a display. [§]
vayavo'u el-gilot haYarden asher be'eretz kena'an vayivnu bnei-re'uven ubnei-gad vachatsi shevet hamnasseh sham mizbeach al-haYarden mizbeach gadol lema'areh.
This verse describes the Israelites, specifically the tribes of Reuben, Gad, and half of Manasseh, building an altar near the Jordan River after they had settled in the land of Canaan. 'Gilot' refers to a region or monuments. 'Mizbeach' means altar and 'lema'areh' means for a display or a spectacle.
[JOS.22.11] And the children of Israel heard, saying, "Behold, the children of Reuben and the children of Gad and half the tribe of Manasseh have built an altar opposite the land of Canaan, toward the regions of the Jordan, on the side of the children of Israel." [§]
Va-yishma-u bnei Yisrael le-emor hineh banu bnei Reuven u-bnei Gad ve-chatzi shevet ha-Menasheh et-ha-mizbeach el-mul eretz Kenaan el-gililot ha-Yarden el-ever bnei Yisrael.
This verse recounts that the children of Israel heard a report concerning the building of an altar by the tribes of Reuben, Gad, and half of Manasseh. This altar was constructed on the other side of the Jordan River, facing the land of Canaan.
[JOS.22.12] The Israelites heard, and all the assembly of the Israelites gathered at Shiloh, to go up against them for war. [§]
vayishma'u b'nei yisrael vayikahalu kol 'adat b'nei yisrael shilo la'alot 'aleihem la tzava.
This verse describes the Israelites hearing something and then assembling at Shiloh, preparing for war. "Vayishma'u" means "they heard." "B'nei yisrael" means "sons of Israel" or "the Israelites." "Vayikahalu" means "they assembled." "Kol 'adat" means "all the assembly." "La'alot" means "to go up" or "to attack." "'Alehem" means "against them." "La tzava" means "for war" or "to the army".
[JOS.22.13] And the sons of Israel sent to the sons of Reuben, and to the sons of Gad, and to half the tribe of Manasseh to the land of Gilead, Pinchhas the son of Eleazar the priest. [§]
vayishlehu bnei yisrael el bnei reuben ve el bnei gad ve el chatzi shivet menashe el eretz haglead et pinchhas ben eleazar hakkohen
This verse describes the Israelites sending a delegation to the tribes of Reuben, Gad, and half the tribe of Manasseh, who lived in the land of Gilead. The delegation consisted of Pinchhas, son of Eleazar, the priest.
[JOS.22.14] And ten leaders with him, one leader one leader for a family for all the tribes of Israel, and each man head of his father's house, they were for the thousands of Israel. [§]
va-a-sa-ra nesh-im im-o na-si echad na-si echad le-beit av le-chol mat-tot yis-ra-el ve-ish rosh beit av-otam he-ma le-al-fei yis-ra-el
This verse describes ten leaders who were with someone, one leader for each family or clan of all the tribes of Israel. Each man was the head of his father's house, representing the thousands of Israel.
[JOS.22.15] And they came to the sons of Reuben and to the sons of Gad and to half the tribe of Manasseh to the land of Gilead. And they spoke with them to say. [§]
Va-yavo-u el-bnei-Reuven ve-el-bnei-Gad ve-el-chatzi shevet-Menashe el-eretz ha-Gilead va-yedaberu itam le-emor.
This verse describes people coming to the descendants of Reuben, Gad, and half of the tribe of Manasseh, who were located in the land of Gilead. They spoke to them, intending to say something.
[JOS.22.16] Thus said all the congregation of Yahveh: "What is this transgression that you have committed against the Gods of Israel, to turn back today from following Yahveh, by building for yourselves altars for Jeroboam today before Yahveh?" [§]
Koh amaroo kol adat Yahveh mah-hama'al hazeh asher ma'altem be'Elohei Yisrael lashuv hayom me'acharei Yahveh bivnotechem lachem mizbeach limradchem hayom baYahveh.
This verse comes from 1 Kings 12:32 and details the reaction of the people to Rehoboam's request for time to consider their demands. They perceive his request as a betrayal of the Gods of Israel, by turning away from Yahveh to build altars for Jeroboam. 'Adat' means congregation or assembly. 'Ma'al' refers to transgression or faithlessness. 'Mizbeach' means altar. 'Limradchem' indicates 'for Jeroboam'.
[JOS.22.17] Is our sin of Peor insignificant, from which we have not purified ourselves until this day? And the plague was in the assembly of Yahveh. [§]
ham-at-la-nu et-avon pe-or asher lo-hit-ta-her-nu mi-men-nu ad ha-yom ha-zeh va-ye-hi ha-ne-gef ba-a-dat Yahveh.
This verse discusses the sin of Peor and the resulting plague. "Ham'at" means "is it too little?" or "is it insignificant?". "Avon" translates to "sin" or "iniquity". "Peor" is a proper noun referring to a specific sin or deity. "Hittahernu" means "we have purified ourselves". "Ad ha-yom ha-zeh" means "until this day". "Va-yehi" means "and it was". "Ha-negef" means "the plague". "Ba-adat Yahveh" means "in the assembly of Yahveh".
[JOS.22.18] And you will return today from after Yahveh, and it will be that you will rebel today against Yahveh, and tomorrow Yahveh will be angry with all the congregation of Israel. [§]
ve-atem tashuvu hayom me-acharei Yahveh ve-hayah atem timrdu hayom ba-Yahveh u-machar el-kol-adat Yisrael yiktof.
This verse presents a choice to the people. 've-atem' means 'and you'. 'tashuvu' means 'you will return'. 'hayom' means 'today'. 'me-acharei' means 'from after' or 'behind'. 'Yahveh' is the proper name of God. 've-hayah' means 'and it will be'. 'timrdu' means 'you rebel'. 'ba-Yahveh' means 'in Yahveh' or 'against Yahveh'. 'u-machar' means 'and tomorrow'. 'el-kol-adat Yisrael' means 'to all the congregation of Israel'. 'yiktof' means 'He will be angry'. The verse essentially states that if they return to Yahveh today, they will not rebel against Him, but if they do rebel today, Yahveh will be angry with all of Israel tomorrow.
[JOS.22.19] And if the land you possess becomes defiled, then cross over to the land possessed by Yahveh, where the dwelling place of Yahveh resides, and settle among us. And do not rebel against Yahveh, and do not rebel against us. When you build yourselves altars, do not make them in place of the altar of Yahveh, your God. [§]
ve'akh im-tme'ah eretz achuzatchem ivru lachem el-eretz achuzat Yahveh asher shachan-sham mishkan Yahveh vehe'achazu betochenu ubayhveh al-timrodu ve'otanu el-timrodu bibnotechem lachem mizbeach mibal'adei mizbach Yahveh Elohei'nu.
This verse describes a situation where the land possessed by the people has become defiled. It instructs them to cross over to the land possessed by Yahveh, where the dwelling place of Yahveh is located, and to integrate with the people already there. It warns against rebellion against Yahveh and against the existing community. Furthermore, it prohibits the building of altars other than the altar of Yahveh, their God.
[JOS.22.20] Is it not Achan, son of Zerach, who acted treacherously in the matter of the ban, and thus wrath came upon all the community of Israel? And he was one man who did not perish because of his iniquity. [§]
Ha-lo 'a-khan ben-ze-rach ma'al ma'al ba-che-rem ve-al-kol-a-dat yis-ra-el ha-yah ka-tsef ve-hu ish echad lo ga-va ba-a-von-o.
This verse discusses Achan’s sin and the resulting wrath upon all of Israel. 'Ha-lo' is an interrogative particle meaning 'is it not?' or 'indeed?'. 'Achan' is a proper name. 'Ben-zerach' means 'son of Zerach'. 'Ma'al' means 'treachery' or 'transgression' and is repeated for emphasis. 'Ba-che-rem' refers to the ban, meaning something devoted to destruction. 'A-dat yis-ra-el' means 'the community of Israel'. 'Ka-tsef' means 'wrath' or 'anger'. 'Ish echad' means 'one man'. 'Lo ga-va' means 'did not perish' or 'did not fade away'. 'Ba-a-von-o' means 'because of his iniquity'.
[JOS.22.21] And the sons of Reuben and the sons of Gad and half the tribe of the Manasseh spoke to the heads of the thousands of Israel. [§]
va-ya-a-nu ben-ei-re-u-ven u-ven-ei-gad va-chatz-i she-vet ha-men-ash-sheh va-ye-dab-ru et-rash-ei al-fei yis-ra-el
This verse describes the sons of Reuben, the sons of Gad, and half the tribe of Manasseh speaking to the heads of the thousands of Israel. The verb 'va-ya-a-nu' means 'and they answered' or 'and they spoke'. 'Ben-ei' means 'sons of'. 'She-vet' means 'tribe'. 'Ha' is the definite article 'the'. 'Rash-ei' means 'heads of'. 'Al-fei' means 'thousands of'. 'Yis-ra-el' is 'Israel'.
[JOS.22.22] God, the Gods, Yahveh, God, the Gods, Yahveh, He knows, and Israel He will know. If in rebellion or if in transgression against Yahveh, do not save us this day. [§]
El Elohim Yahveh El Elohim Yahveh hu yodea v'Yisrael hu yeda im-b'mered v'im-b'ma'al baYahveh al-toshi'einu haYom haZeh.
This verse consists of repetitions and conditional statements. 'El' means 'God', 'Elohim' is 'the Gods', and 'Yahveh' is the proper name of God. 'Yodea' means 'He knows', and 'Yisrael' is the name of the people of Israel. 'Yeda' means 'He will know'. The verse expresses a conditional plea, questioning whether God should save Israel if they rebel or act treacherously against Him.
[JOS.22.23] To build for us an altar, to return from following Yahveh, and if to offer upon it a burnt offering and a grain offering, and if to make upon it sacrifices of peace offerings, Yahveh, He will request. [§]
livnot lanu mizbeach lashuv me'acharei Yahveh ve'im-leha'alot alav olah uminchah ve'im-la'asot alav zivchei shlamim Yahveh hu yivakesh.
This verse discusses building an altar to return to Yahveh. It then asks if sacrifices – a burnt offering and a grain offering – should be offered, or if peace offerings should be made. The verse concludes by stating that Yahveh will seek (or request) what is desired.
[JOS.22.24] And if not from concern about something we did this, to say, ‘Tomorrow, your children will say to our children, ‘What is this to you, and to Yahveh, the God of Israel?’ [§]
ve-im-lo mid-de-aga mid-davar asinu et-zo-t le-emor machar yo-meru beneichem le-beneinu le-emor ma-lachem u-le-Yahveh Elohei Yisrael.
This verse discusses a future inquiry from descendants about a past action and its relationship to Yahveh, the God of Israel. The verse starts with a conditional statement - 'if not from worry about something we did this…'. It describes a scenario where future generations will ask their ancestors about the meaning of a particular action and its connection to Yahveh, the God of Israel.
[JOS.22.25] A boundary, Yahveh has given between us and between you, children of Reuben and children of Gad, the Jordan. You have no portion with Yahveh, and your children will cause our children not to fear Yahveh. [§]
oo-gə-vool na-tan-yə-ho-vah be-een-e-nu oo-be-een-e-chem be-nei-re-oo-ven oo-be-nei-gad et-ha-yar-den ein-la-chem che-lek ba-yə-ho-vah və-hiš-bi-tu be-nei-chem et-ba-nei-nu lə-vil-ti yə-roh et-yə-ho-vah.
This verse describes a boundary set by Yahveh between the Israelites and the tribes of Reuben and Gad. It states the tribes of Reuben and Gad will have no portion with Yahveh, and their children will cause the children of others not to fear Yahveh.
[JOS.22.26] And we said, "Let us do for ourselves to build the altar, not for a burnt offering and not for a sacrifice." [§]
va-no-amer na-aseh-na la-nu liv-not et-ha-miz-be-ach lo le-o-lah ve-lo le-za-vach.
This verse comes from Genesis 11:4. It describes the builders of the Tower of Babel deciding to build an altar. 'Va-no-amer' means 'and we said'. 'Na-aseh-na' means 'let us do'. 'La-nu' means 'for us'. 'Liv-not' means 'to build'. 'Et-ha-miz-be-ach' is 'the altar'. 'Lo le-o-lah' means 'not for a burnt offering'. 'Ve-lo le-za-vach' means 'and not for a sacrifice'.
[JOS.22.27] For this is a witness between us and between you, and between our generations after us, to serve the service of Yahveh before Him, with our burnt offerings and with our sacrifices and with our peace offerings, and let not your sons say tomorrow to our sons, "You have no share in Yahveh." [§]
kee ayed hoo beeneenu ubeeneekhem ubein doroteinu achareinu la'avod et avodat Yahveh lefanav be'oloteinu ubizvacheinu ubishlameinu velo yomru beneekhem machar livaneinu ein lachem chelek baYahveh.
This verse establishes a witness between the current generation and future generations, emphasizing the importance of worshipping Yahveh with sacrifices. It seeks to prevent future generations from claiming they have no share in Yahveh.
[JOS.22.28] And we said, it will be, that when they say to us, and to our generations tomorrow, what is the purpose of this altar? We will say, behold the form of the altar of Yahveh which our ancestors made, not for a burnt offering, and not for a sacrifice, for it is a witness between us and between you. [§]
va-no-amer ve-ha-ya ki-yo-meru ei-lenu ve-el-do-roteinu ma-char ve-a-mar-nu re-u et-tav-nit miz-bach Yahveh asher-asu avoteinu lo le-olah ve-lo le-ze-vach ki-ed hu bei-nenu u-bei-neichem.
This verse describes a future situation where descendants ask about the purpose of an altar built by ancestors. The speakers want to ensure future generations understand the altar is a witness, not for burnt offerings or sacrifices. The names of God here are 'Yahveh', which is the covenant name of God.
[JOS.22.29] God forbid that we should rebel against Yahveh and return today to follow after Yahveh to build an altar for a burnt offering, a grain offering, and a sacrifice, besides the altar of Yahveh God, which is before His dwelling place. [§]
chalilah lanu mimmenu limrod bayahveh velashuv hayom me'acharei yahveh livnot mizbeach le'olah leminchah ulezavach milvad mizbach yahveh eloheinu asher lifnei mishkano.
This verse expresses strong rejection of the idea of rebelling against Yahveh and returning to building altars for sacrifices other than the altar of Yahveh God which is before His dwelling place. 'Chalilah' is an expression of horror or 'God forbid'. 'Mizbeach' means altar. 'Olah' is a burnt offering. 'Minchah' is a grain offering. 'Zavach' is a sacrifice. 'Mishkano' means His dwelling place or tabernacle.
[JOS.22.30] And Phineas the priest, and the leaders of the congregation, and the heads of the thousands of Israel who were with him, heard the words that the descendants of Reuben, Gad, and Manasseh spoke, and it was pleasing in their eyes. [§]
Va-yishma Pinhas ha-kohen u-nesi'ei ha-eida ve-rashei alfey Yisrael asher ito et-ha-devarim asher dibru bnei-Reuven u-bnei-Gad u-bnei-Menashe va-yitav be-eineihem.
This verse describes Phineas the priest, the leaders of the congregation, and the heads of the thousands of Israel hearing the words spoken by the tribes of Reuben, Gad, and Manasseh. It concludes that these words were pleasing to them. 'Va-yishma' means 'and he heard'. 'Pinhas ha-kohen' is 'Phineas the priest'. 'U-nesi'ei ha-eida' means 'and the leaders of the congregation'. 'Ve-rashei alfey Yisrael' means 'and the heads of the thousands of Israel'. 'Asher ito' means 'who were with him'. 'Et-ha-devarim' means 'the words'. 'Asher dibru' means 'that spoke'. 'Bnei-Reuven', 'Bnei-Gad', and 'Bnei-Menashe' refer to the descendants of Reuben, Gad, and Manasseh respectively. 'Va-yitav be-eineihem' means 'and it was good in their eyes' - meaning they approved.
[JOS.22.31] And Phinehas, son of Eleazar the priest, said to the descendants of Reuben, and to the descendants of Gad, and to the descendants of Manasseh: “Today we have known that Yahveh is among us, because you have not rebelled against Yahveh in this transgression. Therefore, you have delivered the descendants of Israel from the hand of Yahveh.” [§]
Va-yo-mer Pin-has ben-El-e-a-zar ha-ko-hen el-bnei-Re-u-ven ve-el-bnei-Gad ve-el-bnei-Men-a-sheh ha-yom ya-da-nu ki-ve-to-che-nu Yahveh asher lo-ma-al-tem ba-Yahveh ha-ma-al ha-zeh az hit-sal-tem et-bnei-Yis-ra-el mi-yad Yahveh.
This verse is spoken by Phinehas, son of Eleazar the priest, to the tribes of Reuben, Gad, and Manasseh. He acknowledges that today they have come to know that Yahveh is among them, and because they have not rebelled against Yahveh in this transgression, they have delivered the people of Israel from the hand of Yahveh.
[JOS.22.32] And Pinchhas son of Eleazar the priest and the leaders returned from the children of Reuben and from the children of Gad, from the land of Gilead to the land of Canaan, to the children of Israel. And they spoke to them a matter. [§]
vayashav pinchhas ben eleazar hakohen vehanesiim meat benei reuben umeat benei gad me'eretz hagilead el eretz kanaan el benei yisrael vayashivu otam davar
This verse describes Pinchhas son of Eleazar the priest and the leaders returning from the lands of Reuben and Gad, across the land of Gilead, to the land of Canaan, to the children of Israel, and they spoke to them.
[JOS.22.33] And the thing was good in the eyes of the sons of Israel, and the sons of Israel blessed the Gods. And they did not say to go up against them with an army to destroy the land which the sons of Reuben and the sons of Gad dwell in. [§]
vayitav hadavar be'einei benei yisrael vayvarechu elohim benei yisrael velo amru la'alot aleihem latzava leshachet et ha'aretz asher benei re'uven u'veinei gad yoshvim bah.
This verse describes the Israelites' reaction to the division of land east of the Jordan River to the tribes of Reuben and Gad. 'Vayitav' means 'and it was good' or 'and it pleased'. 'Hadavar' means 'the thing' or 'the matter'. 'Be'einei' means 'in the eyes of' – an idiom for 'to' or 'with'. 'Benei yisrael' means 'sons of Israel', referring to the Israelites as a people. 'Vayvarechu' means 'and they blessed'. 'Elohim' is 'the Gods'. 'Lo amru' means 'they did not say'. 'La'alot aleihem' means 'to go up against them'. 'Latzava' means 'to an army' or 'for warfare'. 'Leshachet' means 'to destroy'. 'Et ha'aretz' means 'the land'. 'Asher' means 'that' or 'which'. 'Yoshvim bah' means 'dwell in it'.
[JOS.22.34] And the sons of Reuben and the sons of Gad called the altar ‘Witness,’ for it is a witness between us. For Yahveh is the Gods. [§]
Va-yik-re-u bnei-re-u-ven u-bnei-gad la-miz-bay-ach ki eid hu be-nei-no-te-nu ki Yahveh ha-elohim.
This verse describes the sons of Reuben and Gad naming an altar as a witness between them and their descendants. 'Va-yik-re-u' means 'and they called'. 'Bnei' means 'sons'. 'La-miz-bay-ach' means 'to the altar'. 'Ki' means 'because' or 'for'. 'Eid' means 'witness'. 'Be-nei-no-te-nu' means 'between us'. 'Yahveh' is the personal name of God. 'Ha-elohim' means 'the Gods'.
JOS.23
[JOS.23.1] And it came to pass after many days, after Yahveh had given rest to Israel from all their enemies on every side, and Joshua was old, advanced in years. [§]
Va-yhi mi-yamim rabim acharei asher henich Yahveh le-Yisrael mi-kol oyveihem mi-saviv vi-Yehoshua zaken ba bayamim.
This verse describes a time long after Yahveh had given rest to Israel from all their enemies around them, and Joshua was old and advanced in years.
[JOS.23.2] And Joshua called to all Israel, to its elders and to its heads and to its judges and to its officers, and he said to them, "I have grown old, I have come in days." [§]
Va-yikra Yehoshua le-chol-Yisrael le-zkenav u-le-rashav u-le-shoftav u-le-shotrav va-yomer alehem ani zakanti bati bayamim.
This verse describes Joshua calling together all of Israel, including its elders, leaders, judges, and officers. He then states that he is old and has reached advanced age.
[JOS.23.3] And you have seen all that Yahveh the Gods of you has done for all these nations before you, for it is Yahveh the Gods of you who fights for you. [§]
ve-at-tem re-i-tem et kol asher asa Yahveh Elohim-kem le-kol ha-go-yim ha-eleh mip-nei-chem ki Yahveh Elohim-kem hu ha-nil-cham le-chem.
This verse recounts the things Yahveh the Gods of you have done for all the nations before you, because Yahveh the Gods of you is the one who fights for you.
[JOS.23.4] See, I have caused the nations that remain, these, to fall to you as inheritance for your tribes, from the Jordan and all the nations that I have destroyed, and the great sea, the entrance of the sun. [§]
re'u hipalt'ti lachem et-hagoyim hanish'arim ha'eleh benachalah leshivteichem min-hayarden vechol-hagoyim asher hicherati vehayam hagadol mevo hashemesh.
This verse describes God giving lands to the Israelites after defeating other nations. "Re'u" means "see". "Hipalt'ti" means "I have caused to fall". "Lachem" means "to you". "Et-hagoyim" means "the nations". "Hanish'arim" means "that remain". "Ha'eleh" means "these". "Benachalah" means "as inheritance". "Leshivteichem" means "to your tribes". "Min-hayarden" means "from the Jordan". "Vechol-hagoyim" means "and all the nations". "Asher hicherati" means "that I have destroyed". "Vehayam hagadol" means "and the great sea". "Mevo hashemesh" means "the entrance of the sun" (west).
[JOS.23.5] And Yahveh, the Gods of you, He will drive them away from before you, and He will dispossess them from before you, and you shall inherit their land, as Yahveh, the Gods of you, spoke to you. [§]
Va-yahveh Elohim-kem hu yeh-def-em mi-pen-ei-kem ve-ho-rish otam mi-lif-nei-kem vi-rish-tem et-artzam ka-asher dib-ber yahveh Elohim-kem la-chem.
This verse describes God driving out the nations before the Israelites and giving them their land, as He had promised. 'Va' is a conjunction meaning 'and'. 'Elohim-kem' means 'your Gods'. 'Hu' means 'He'. 'Yeh-def-em' is a verb meaning 'He will drive them away'. 'Mi-pen-ei-kem' means 'from before you'. 'Ve-ho-rish otam' means 'and He will dispossess them'. 'Mi-lif-nei-kem' means 'from before you'. 'Vi-rish-tem et-artzam' means 'and you shall inherit their land'. 'Ka-asher dib-ber' means 'as He spoke'. 'La-chem' means 'to you'.
[JOS.23.6] And you will strengthen yourselves greatly to keep and to do all that is written in the book of the Law of Moses, not turning aside from it to the right or to the left. [§]
vachazaktem me'od lishmor vel'asot et kol-hakatuv b'sefer Torat Moshe levilti sur mimenu yamin us'mol.
This verse instructs the people to be very strong in keeping and doing all that is written in the book of the Law of Moses, not turning aside from it to the right or to the left. 'Vachazaktem' means 'and you will strengthen.' 'Me'od' means 'very.' 'Lishmor' means 'to keep.' 'Vel'asot' means 'and to do.' 'Et' is a grammatical particle. 'Kol-hakatuv' means 'all that is written.' 'B'sefer Torat Moshe' means 'in the book of the Law of Moses.' 'Levilti sur' means 'not to turn aside.' 'Mimenhu' means 'from it.' 'Yamin us'mol' means 'right and left.'
[JOS.23.7] Do not enter into these nations, these who remain among you. And do not remember the name of their gods, nor make oaths to them, nor serve them, nor worship before them. [§]
le-bil-ti-vo ba-go-yim ha-ei-leh ha-nish-ar-im ha-ei-leh it-chem u-ve-shem e-lo-hei-hem lo-taz-ki-ru ve-lo tash-bi-u ve-lo ta-av-du-m ve-lo tish-ta-chav-vu la-hem.
This verse is a command not to interact with the remaining nations. It prohibits mentioning the names of their gods, making oaths in their names, serving them, or worshipping them.
[JOS.23.8] But if in Yahveh the Gods your you will cling, as you have done until this day. [§]
ki im-bayehuva eloheikem tidbaku kashar asitem ad hayom hazeh.
This verse contains several names for God and uses grammatical structures common in ancient Hebrew. ‘Ki im’ means ‘but if’ or ‘only if’. ‘Bayehuva’ is a form of ‘YHVH’ with the preposition ‘be’ (in). ‘Eloheikem’ is ‘Elohim’ (the Gods) with a possessive pronoun meaning ‘your’. ‘Tidbaku’ is a verb meaning ‘you will cling’ or ‘you will adhere’. ‘Kashar’ means ‘as’ or ‘like’. ‘Asitem’ means ‘you have done’. ‘Ad’ means ‘until’ or ‘to’. ‘Hayom hazeh’ means ‘this day’. The verse is a conditional statement emphasizing faithfulness and adherence to God.
[JOS.23.9] And Yahveh dispossessed nations on account of you, great and mighty nations, and no person stood before you until this day. [§]
vayoresh Yahveh mipneichem goyim gedolim vaatzumim veatem lo amad ish bifneichem ad hayom hazeh
This verse describes God dispossessing nations on behalf of the Israelites. ‘Vayoresh’ means ‘and dispossessed’. ‘Yahveh’ is the proper name of God. ‘Mipneichem’ means ‘before you’ or ‘on account of you’. ‘Goyim’ means ‘nations’. ‘Gedolim’ means ‘great’. ‘Vaatzumim’ means ‘and mighty’. ‘Veatem’ means ‘and you’. ‘Lo amad’ means ‘no one stood’. ‘Ish’ means ‘man’ or ‘person’. ‘Bifneichem’ means ‘before you’. ‘Ad hayom hazeh’ means ‘until this day’.
[JOS.23.10] One man from among you will pursue a thousand, for Yahveh, the Gods your, is the one who fights for you, as He spoke to you. [§]
ish-ekhad mikhem yirdaf-alef ki YHVH Elohimkem hu hannilcham lakhem kaasher dibber lakhem.
This verse speaks of a promise of divine assistance in battle. "Ish-ekhad" means "one man". "Mikhem" means "from among you". "Yirdaf" means "will pursue". "Alef" means "a thousand". "Ki" means "for". "YHVH" is the proper name of God. "Elohimkem" means "the Gods your". "Hu" means "He". "Hannilcham" means "the one fighting". "Lakhem" means "for you". "Kaasher" means "as". "Dibber" means "spoke". The verse asserts that one of you will put to flight a thousand because Yahveh, the Gods your, is the one fighting for you, as He spoke to you.
[JOS.23.11] And you shall carefully guard your lives for the love of Yahveh, the Gods of you. [§]
ve-nish-mar-tem me-od le-naf-sho-tei-chem le-ah-a-vah et-Yahveh Elohei-chem.
This verse instructs people to carefully guard their lives by loving Yahveh, the Gods of them. 'Ve' means 'and'. 'Nishmartem' is a command, meaning 'you shall guard'. 'Meod' means 'very' or 'carefully'. 'Le-nafshoteychem' means 'for your lives/souls'. 'Le-ahava' means 'for the love of'. 'Et' is a grammatical particle marking the direct object. 'Yahveh' is the proper name of God. 'Elohei-chem' means 'the Gods of you'.
[JOS.23.12] For if you return and cling to the remainder of these nations that remain with you, and you marry among them and come into them, and they come into you, then... [§]
kee im-shuv tashuvu udevaktem beyeter hagogoyim haeleh hanish’arim haeleh itchem vehitchatanetem bahem ubatem bahem vehem bakechem.
This verse contains conditional language concerning returning to God and intermarriage with the remaining nations. 'kee' means 'for' or 'indeed'. 'im' means 'if'. 'shuv tashuvu' is a doubled verb meaning 'if you return'. 'udevaktem' means 'and cling'. 'beyeter' means 'among the remainder'. 'hagogoyim' means 'the nations'. 'haeleh' means 'these'. 'hanish’arim' means 'those remaining'. 'itchem' means 'with you'. 'vehitchatanetem' means 'and you will marry'. 'bahem' means 'with them'. 'ubatem bahem' means 'and come into them'. 'vehem bakechem' means 'and they into you'.
[JOS.23.13] Know and understand that Yahveh, the Gods, your God, will not continue to disinherit these nations from before you, and they will become for you a snare and a trap and a scourge on your sides and thorns in your eyes, until you are destroyed from upon the good land that Yahveh, the Gods, your God, has given to you. [§]
ya-doe-ah tay-deh-oo kee lo yo-seef Yahveh Elohekem le-ho-reesh et-ha-goy-eem ha-ay-leh meel-paneekhem ve-ha-yoo la-khem le-pakh ve-le-mo-kesh ve-le-sho-tet be-tzee-deekhem ve-leetz-nee-neem be-ay-nekhem ad-av-ad-kem me-al ha-a-da-mah ha-to-vah ha-zo-at a-sher na-tan la-khem Yahveh Elohekem.
This verse is a warning to the Israelites. It states that if they do not drive out the remaining nations from the land that Yahveh, the Gods, has given them, those nations will become a snare, a trap, a scourge on their sides, and thorns in their eyes, ultimately leading to their destruction from the good land. 'Yadoa' implies knowledge or recognition of a truth. 'Elohim' is plural, and is translated as 'the Gods'.
[JOS.23.14] And behold, I am going today on the way of all the land, and you will know with all your heart and with all your soul that not one word of all the good things that Yahveh the Gods spoke to you has fallen to the ground. All have come to you, not one thing has fallen from it. [§]
vehinneh anochi holech hayom bederech kol haaretz vydatem bekhol levavchem ubchol nafshchem ki lo nafal davar echad mikol hadvarim hatovim asher diber Yahveh Eloheichem aleichem hakol bau lakhem lo nafal mimenu davar echad.
This verse describes a journey and a confirmation of prophetic words. The speaker is going throughout the land, and the people will know with all their heart and soul that not one word of all the good things Yahveh the Gods spoke to them has failed. Everything has come to pass, nothing has fallen from it.
[JOS.23.15] And it will be, just as all the good thing which Yahveh the Gods spoke to you comes upon you, so Yahveh will bring upon you all evil, until He destroys you from upon the good land which Yahveh the Gods gave to you. [§]
ve-ha-ya, ka-asher ba aleichem kol-ha-davar ha-tov asher dibber Yahveh Eloheichem aleichem, ken yavi Yahveh aleichem et kol-ha-davar ha-ra ad-hashmiddo otchem me-al ha-adamah ha-tovah ha-zot asher natan lachem Yahveh Eloheichem.
This verse speaks of conditional blessings and curses. It states that just as Yahveh the Gods will bring good things upon the people, so too will Yahveh bring evil upon them if they do not remain faithful. The verse emphasizes the land as a gift from Yahveh the Gods.
[JOS.23.16] When you cross over the covenant of Yahveh, the Gods who commanded you, and you walk and serve other gods, and bow down to them, then the anger of Yahveh will burn against you, and you will quickly be destroyed from the good land that He gave to you. [§]
Be'avrechem et-brit Yahveh Eloheihem asher tzivah etchem vahalachtem va'avadtem Elohim acherim vehishtachavitem lahem vechara af-Yahveh bachem vaavadtem mehera me'al ha'aretz hatova asher natan lachem.
This verse details the consequences of breaking the covenant with Yahveh and worshipping other gods. It begins by referencing the covenant made with 'Yahveh, the Gods' (plural, indicating a council or family of divine beings). It then describes turning to other gods, which results in the anger of Yahveh and the swift destruction of the people from the good land given to them.
JOS.24
[JOS.24.1] And Joshua gathered all the tribes of Israel to Shechem, and he called for the elders of Israel, and for their heads, and for their judges, and for their officers, and they stood before the Gods. [§]
va'yesof y'hoshua et kol shivtei yisrael sh'chema vayikra lezikeinei yisrael ulerashav ulshoftav ulshotrav vayityatzvu lifnei ha'elohim.
This verse describes Joshua gathering all the tribes of Israel to Shechem and calling together their elders, heads, judges, and officers. They then positioned themselves before the Gods.
[JOS.24.2] And Joshua said to all the people, “Thus says Yahveh, the God of Israel, Beyond the river dwelt your ancestors from of old, Terah, father of Abraham, and father of Nahor, and they served other Gods.” [§]
Va-yo-mer Ye-ho-shu-a el-kol-ha-am ko-a-mar Yahveh Elohei Yis-ra-el, be-ever ha-nahar yashvu avoteichem me-olam, Terach avi Avraham va-avi Nachor, va-ya-avdu Elohim acherim.
This verse is from Joshua 24:2. It recounts Joshua’s speech to the people, reminding them of their ancestors’ history of worshipping other gods. 'Va-yo-mer' means 'and he said'. 'Ye-ho-shu-a' is Joshua. 'El-kol-ha-am' means 'to all the people'. 'Ko-a-mar' means 'thus says'. 'Yahveh' is the name of God. 'Elohei' means 'the God of'. 'Yis-ra-el' is Israel. 'Be-ever ha-nahar' means 'beyond the river'. 'Yashvu' means 'they dwelt'. 'Avoteichem' means 'your ancestors'. 'Me-olam' means 'from of old'. 'Terach' is Terah. 'Avi' means 'father of'. 'Avraham' is Abraham. 'Va-avi' and another 'avi' means 'and father of'. 'Nachor' is Nahor. 'Va-ya-avdu' means 'and they served'. 'Elohim' is the Gods. 'Acherim' means 'others'.
[JOS.24.3] And I took your father, Abraham, from beyond the river, and I led him throughout the land of Canaan, and I multiplied his offspring, and I gave him Isaac. [§]
va'ekach et-avichem et-avraham me'ever hanahar va'olech oto bechol-eretz kena'an va'arbe et-zar'o va'eten-lo et-yitzchak.
This verse details God taking Abraham from beyond the river and leading him throughout the land of Canaan, multiplying his offspring, and giving him Isaac. 'Va'ekach' means 'and I took', 'et-avichem' means 'your father', 'et-avraham' means 'Abraham', 'me'ever hanahar' means 'from beyond the river', 'va'olech oto' means 'and I led him', 'bechol-eretz kena'an' means 'throughout the land of Canaan', 'va'arbe et-zar'o' means 'and I multiplied his offspring', 'va'eten-lo et-yitzchak' means 'and I gave him Isaac'.
[JOS.24.4] And I gave to Isaac Jacob and Esau, and I gave to Esau Mount Seir to possess it, and Jacob and his sons descended to Egypt. [§]
va'eten le'yitzchak et ya'akov ve'et esav va'eten le'esav et har se'ir la'reshet oto ve'yakov uvanav yardu mitzrayim.
This verse describes God giving Isaac Jacob and Esau, giving Esau Mount Seir as a possession, and Jacob and his sons going down to Egypt. The words 'eten' means 'I gave', 'le' means 'to', 'har' means 'mountain', 'la'reshet' means 'to possess', and 'yardu' means 'descended'.
[JOS.24.5] And I sent Moses and Aaron, and I struck Egypt as I had done within it, and afterwards I brought you out. [§]
va-esh-lahkh et-mo-sheh ve-et-ah-ha-ron va-eg-of et-mitz-rah-yim ka-ah-sher ah-see-tee be-kir-boh ve-ah-har ho-tzee-tee et-khem.
This verse recounts God sending Moses and Aaron to Egypt, striking Egypt with plagues, and then bringing the Israelites out. 'Va-esh-lahkh' means 'and I sent.' 'Et-mosheh' and 'et-aharon' are objects meaning 'Moses' and 'Aaron' respectively. 'Va-egof' means 'and I struck.' 'Et-mitzrayim' means 'Egypt.' 'Ka-asher ah-see-tee' means 'as I did.' 'Be-kir-boh' means 'within it' or 'in its midst'. 'Ve-ah-har' means 'and afterwards'. 'Ho-tzee-tee' means 'I brought out'. 'Et-khem' means 'you' (plural).
[JOS.24.6] And I brought your ancestors out of Egypt, and you came to the sea, and Egypt pursued after your ancestors with chariots and horsemen toward the Red Sea. [§]
va’otzi et avoteichem mimitzrayim vatavo hayamma vayirdfu mitzrayim acharei avoteichem berechev u’vefarashim yam-suf.
This verse recounts God bringing the ancestors out of Egypt, their arrival at the sea, and the pursuit of the Egyptians after them with chariots and horsemen toward the Red Sea. ‘Va’otzi’ means ‘and I brought out’. ‘Et’ is a grammatical particle. ‘Avoteichem’ means ‘your ancestors’. ‘Mimitzrayim’ means ‘from Egypt’. ‘Vatavo’ means ‘and you came’. ‘Hayamma’ means ‘the sea’. ‘Vayirdfu’ means ‘and they pursued’. ‘Mitzrayim’ means ‘Egypt’. ‘Acharei’ means ‘after’. ‘Berechev’ means ‘with chariots’. ‘U’vefarashim’ means ‘and with horsemen’. ‘Yam-suf’ means ‘the Red Sea’.
[JOS.24.7] They cried out to Yahveh, and Yahveh placed darkness between you and the Egyptians, and brought the sea upon them and covered it, and your eyes saw what I did in Egypt, and you dwelt in the wilderness for many days. [§]
vayitz'aku el-yahveh vayyasem ma'afel beinhechem ubein hamitzrayim vayavei alav et-hayam vayechassehu vatire'ena eineichem et asher asiti bemitzrayim vateshvu bamidbar yamim rabim.
This verse describes the Israelites crying out to Yahveh, and Yahveh responding by creating darkness between them and the Egyptians, bringing the sea upon Egypt, covering it, and the Israelites seeing what Yahveh did in Egypt, and then dwelling in the wilderness for many days.
[JOS.24.8] And I brought you to the land of the Amorites who dwell beyond the Jordan, and they fought with you. And I gave them into your hand, and you inherited their land, and I destroyed them before you. [§]
va'avi eti'chem el-eretz ha'emori hayoshev b'ever ha'yarden vayilachamu itchem va'eten otam b'yedechem vatirshu et-artzam va'ashmidem mipeneichem.
This verse describes God bringing the Israelites to the land of the Amorites, who lived across the Jordan River. The Amorites fought against them, but God gave victory to the Israelites, allowing them to inherit the Amorites’ land and destroy them.
[JOS.24.9] And Balak, son of Tzipor, king of Moab, rose up and fought against Israel. And he sent and called to Balaam, son of Beor, to curse you. [§]
Va-ya-kom Ba-lak ben-Tzipor Me-lech Mo-av va-yi-la-chem be-Yis-ra-el va-yish-lach va-yi-kra le-Bil-am ben-Be-or le-ka-lel et-chem.
This verse describes Balak, king of Moab, rising up to fight against Israel. He sends messengers to call upon Balaam, the son of Beor, to curse them.
[JOS.24.10] And I did not desire to listen to Bileam, and Baruch blessed you, and I delivered you from his hand. [§]
ve-lo aviti lishmoa livleam vayvarech baruch etchem vaatzil etchem miyado.
This verse describes a situation where God prevented Balaam from cursing the people of Israel, and instead caused him to bless them. The verb 'avah' means 'to will' or 'to desire', so 'lo aviti' means 'I did not will' or 'I did not desire'. The verse emphasizes God's active intervention to protect Israel.
[JOS.24.11] And you crossed the Jordan and came to Jericho. And the lords of Jericho, the Amorites, the Perizzites, the Canaanites, the Hittites, the Girgashites, the Hivites, and the Jebusites, fought against you. And I gave them into your hand. [§]
Va-ta-av-roo et-ha-yar-den va-ta-vo-oo el-ye-ree-cho va-yil-la-chah-moo bah-chem ba-a-lei-ye-ree-cho ha-em-o-ree ve-ha-pree-zee ve-ha-ke-na-nee ve-ha-chee-tee ve-ha-geer-ga-shee ha-chee-vee ve-ha-ye-voo-see va-ateen otam be-yed-chem.
This verse recounts the Israelites crossing the Jordan River and arriving at Jericho, where they fought against the inhabitants of the land. These inhabitants are listed as the Amorites, Perizzites, Canaanites, Hittites, Girgashites, Hivites, and Jebusites. The verse concludes by stating that God gave these people into the hands of the Israelites. Note that 'ba-alei-ye-ree-cho' refers to the lords or masters of Jericho, not necessarily deities but rather the ruling class or powers of the city.
[JOS.24.12] And I sent the hornet before you, and it drove them out from before you, two kings of the Amorites. Not by your sword, and not by your bow. [§]
va-esh-lach li-f-nei-chem et ha-tze-re-ah vat-ga-resh otam mi-f-nei-chem sh-nei mal-chei ha-em-o-ri lo be-char-be-cha ve-lo be-kashte-cha.
This verse describes God sending hornets (or a similar stinging insect) ahead of the Israelites to drive out the two kings of the Amorites. The verse emphasizes that this victory was not achieved through the Israelites’ own weapons, but by God’s intervention.
[JOS.24.13] And I gave to you a land which you did not toil in, and cities which you did not build, and you dwell in them. Vineyards and olive trees which you did not plant, you eat. [§]
va-eten lakhem eretz asher lo-yaga'ta bah u-arim asher lo-bnitem v-teshvu bahem keramim u-zeitim asher lo-ntatem atem ochlim.
This verse describes God giving a land, cities, vineyards, and olive trees to a people who did not work to acquire them. 'eten' means 'I gave'. 'lakhem' means 'to you'. 'eretz' means 'land'. 'asher' means 'which/that'. 'lo-yaga'ta' means 'you did not toil'. 'bah' means 'in it'. 'u-arim' means 'and cities'. 'lo-bnitem' means 'you did not build'. 'v-teshvu' means 'and you dwell'. 'keramim' means 'vineyards'. 'u-zeitim' means 'and olive trees'. 'lo-ntatem' means 'you did not plant'. 'atem' means 'you'. 'ochlim' means 'you eat'.
[JOS.24.14] And now, see Yahveh and serve him with completeness and with truth, and remove the Gods that your fathers served beyond the river and in Egypt, and serve Yahveh. [§]
ve'atah yera'u et-yahveh ve'ivdu oto betamim uve'emet vehasi'ru et-eloheim asher avdu avoteichem be'ever hanahar uvmitzrayim ve'ivdu et-yahveh.
This verse comes from Joshua 24:14. 'Ve'atah' means 'and now'. 'Yera'u' means 'they will fear' or 'they will see'. 'Et-yahveh' indicates the direct object is 'Yahveh'. 'Ve'ivdu' means 'and they will serve'. 'Oto' means 'him'. 'Betamim' means 'with completeness' or 'with sincerity'. 'Uve'emet' means 'and with truth'. 'Vehasi'ru' means 'and remove'. 'Et-eloheim' is the direct object, 'the Gods'. 'Asher' means 'that' or 'which'. 'Avdu' means 'they served'. 'Avoteichem' means 'your fathers'. 'Be'ever hanahar' means 'beyond the river'. 'Uvmitzrayim' means 'and in Egypt'. 'Ve'ivdu et-yahveh' is a repetition of 'and they will serve Yahveh'.
[JOS.24.15] And if it is evil in your eyes to serve Yahveh, choose for yourselves today whom you will serve: whether the Gods whom your ancestors served, who were beyond the river, or the Gods of the Amorites, in whose land you are living. But as for me and my household, we will serve Yahveh. [§]
ve-im ra be-eineichem la-avod et-Yahveh bachru lachem ha-yom et-mi ta-avodun im et-Elohim asher-avdu avoteichem asher be-ever ha-nahar ve-im et-Elohei ha-Emori asher atem yoshvim be-artzam ve-anochi u-veiti na-avod et-Yahveh.
This verse presents a choice to the people. They are asked if they will serve Yahveh, or if they will choose to serve other gods. Specifically, the verse mentions the gods their ancestors served, who lived beyond the river, and the gods of the Amorites, whose land they now inhabit. The speaker declares that they and their household will serve Yahveh.
[JOS.24.16] And the people answered and said, “Far be it from us to forsake Yahveh to serve the Gods others.” [§]
va-yaan ha-aam va-yomer khalila lanu me-azov et-Yahveh la-avod elohim akherim.
This verse records the people’s response to a proposal. 'va-yaan' means 'and answered'. 'ha-aam' means 'the people'. 'va-yomer' means 'and said'. 'Khalila' is an interjection expressing horror or protest – ‘far be it from us’. ‘lanu’ means ‘to us’. ‘me-azov’ means ‘from leaving’ or ‘forsaking’. ‘et-Yahveh’ means ‘Yahveh’. ‘la-avod’ means ‘to serve’. ‘elohim’ means ‘the Gods’. ‘akherim’ means ‘others’. The verse is a strong declaration against abandoning Yahveh for other gods.
[JOS.24.17] For Yahveh, the Gods who are ours, is the one who brought us up and our ancestors from the land of Egypt, from a house of slavery, and who did before our eyes these great signs, and He protected us in all the way that we walked in it, and among all the peoples that we passed through among them. [§]
ki Yahveh Elohim-einu hu ham-a'aleh otanu ve'et avoteinu me'eretz mitzrayim me'beit avadim va'asher asah le'eineinu et ha'otot ha'gedolot ha'eleh va'yishmereinu bechol haderech asher halachnu bah ubechol ha'amim asher avarnu bekirbam.
This verse describes God’s (Yahveh) actions in bringing the Israelites and their ancestors out of Egypt, and in protecting them during their journey. 'Elohim-einu' means 'our Gods'. 'Ham-a'aleh' means 'the one who brings up/ascends'. 'Avoteinu' refers to 'our ancestors'. 'Mitzrayim' is Egypt. 'Beit avadim' means 'house of slavery'. 'asher asah' means 'that He did'. 'le'eineinu' means 'before our eyes'. 'ha'otot ha'gedolot ha'eleh' translates to 'these great signs'. 'Va'yishmereinu' means 'and He protected us'. 'bechol haderech asher halachnu bah' means 'in all the way that we walked in it'. 'ubechol ha'amim asher avarnu bekirbam' translates to 'and among all the peoples that we passed through among them'.
[JOS.24.18] And Yahveh expelled all the peoples and the Amorites dwelling in the land before us. Also we will serve Yahveh because He is our God. [§]
Va-ye-ga-resh Yahveh et-kol-ha-am-im ve-et-ha-em-o-ri yo-shev ha-aretz mi-pa-nei-nu. Gam-anach-nu na-avod et-Yahveh ki-hu Eloheinu.
This verse describes the expulsion of the nations and the Amorites from the land, and a declaration to serve Yahveh because He is their God. 'Va-ye-ga-resh' means 'and Yahveh expelled'. 'Yahveh' is the proper name of God. 'et' is a grammatical particle. 'kol ha-am-im' means 'all the peoples'. 've-et ha-em-o-ri' means 'and the Amorites'. 'yo-shev ha-aretz' means 'dwelling in the land'. 'mi-pa-nei-nu' means 'before us'. 'Gam-anach-nu' means 'also we'. 'na-avod' means 'will serve'. 'ki-hu' means 'because He is'. 'Eloheinu' means 'our God'.
[JOS.24.19] And Joshua said to the people, "You will not be able to serve Yahveh, because the Gods are holy. God is jealous; God will not bear your iniquity and your sins." [§]
va-yo-mer ye-ho-shu-a el-ha-am lo tu-khlu la-avod et ye-hva-veh ki elo-him ka-do-shim hu el ka-na el hu lo yi-sa le-fish-a-chem u-le-chat-o-tei-chem.
This verse is spoken by Joshua to the people. It states they will not be able to serve Yahveh because the Gods are holy. It continues by describing God as a jealous God who will not bear your iniquity and your sins.
[JOS.24.20] If you abandon Yahveh and serve the Gods of strangers, then he will return and cause evil to you, and he will destroy you after he had done good to you. [§]
kee taazvu et-Yahveh va'avadtem elohey nekhar veshav vehare' lechem vechilatem etchem acharei asher heetiv lachem.
This verse describes the consequences of abandoning Yahveh and serving foreign gods. 'Taazvu' means 'you abandon'. 'Et' is a grammatical marker. 'Yahveh' is the proper name of God. 'Va'avadtem' means 'and you serve'. 'Elohey nekhar' means 'gods of strangers' or 'foreign gods'. 'Veshav' means 'and he will return'. 'Vehare' means 'and he will cause evil'. 'Lachem' means 'to you'. 'Vechilatem' means 'and he will destroy'. 'Etchem' means 'you'. 'Acharei asher' means 'after that'. 'Heetiv' means 'he did good'. 'Lachem' again means 'to you'.
[JOS.24.21] And the people said to Joshua, "No, for Yahveh we will serve." [§]
Va-yo-mer ha-am el-ye-ho-shua, lo ki et-yahveh na-avod.
This verse describes a response from the people to Joshua. 'Va-yo-mer' means 'and said'. 'Ha-am' means 'the people'. 'El-ye-ho-shua' means 'to Joshua'. 'Lo ki' means 'no, for'. 'Et-yahveh' means 'Yahveh'. 'Na-avod' means 'we will serve'. The verse states the people are declaring they will serve Yahveh.
[JOS.24.22] And Joshua said to the people, "You are witnesses to yourselves that you have chosen Yahveh for yourselves to serve him." And they said, "Witnesses!" [§]
Va-yo-mer Yehoshua el-ha-am, edim atem ba-chem, ki-atem bachartem la-chem et-Yahveh la-avod oto. Va-yomru edim.
This verse is from Joshua 24:22. It records Joshua speaking to the people, challenging them to witness to themselves that they have chosen Yahveh to serve. The people then affirm this choice. 'Va-yo-mer' means 'and he said'. 'Yehoshua' is Joshua. 'el-ha-am' means 'to the people'. 'Edim' means witnesses. 'atem' means 'you'. 'ba-chem' means 'in yourselves'. 'ki' means 'for'. 'bachartem' means 'you have chosen'. 'la-chem' means 'for yourselves'. 'et' is a grammatical marker. 'Yahveh' is the divine name. 'la-avod' means 'to serve'. 'oto' means 'him'. 'Va-yomru' means 'and they said'.
[JOS.24.23] And now, remove the foreign gods which are in your midst, and incline your hearts to Yahveh, God of Israel. [§]
ve'atah hasiru et-elohei hannekar asher bekirbekem vehatu et-levavchem el-Yahveh elohei Yisrael.
This verse is a command to remove foreign gods and turn one's heart to Yahveh, the God of Israel. 'Ve'atah' means 'and now'. 'Hasiru' is a command to remove or put away. 'Et' is a direct object marker. 'Elohei' is 'gods of'. 'Hannekar' means 'the foreign ones'. 'Asher' means 'which' or 'that'. 'Bekirbekem' means 'in your midst'. 'Vehatu' is a command to incline or turn. 'Levavchem' means 'your hearts'. 'El' means 'to'. 'Yahveh' is the proper name of the God of Israel. 'Elohei' is 'God of'. 'Yisrael' is 'Israel'.
[JOS.24.24] And the people said to Joshua, "We will serve Yahveh, our Gods, and we will hear in his voice." [§]
vayomru haam el-y'hoshua et-yevaveh eloheinu na'avod uv'koloh nishma.
This verse recounts the people's declaration to Joshua regarding which God they will serve. "Vayomru" means "and they said". "Haam" means "the people". "El-y'hoshua" means "to Joshua". "Et-yevaveh" means "Yahveh". "Eloheinu" means "our Gods". "Na'avod" means "we will serve". "Uv'koloh" means "and in his voice". "Nishma" means "we will hear".
[JOS.24.25] And Joshua made a covenant with the people in that day, and he set for them law and judgment in Shechem. [§]
Va-yikrot Y’hoshua brit la-am bayom ha-hu va-yasem lo hok u-mishpat bishkem.
This verse describes Joshua making a covenant with the people and establishing laws and judgments in Shechem. Let's break down the names:
* Y’hoshua: Joshua (a name, so left as is)
* Brit: Covenant
* La-am: To the people
* Bayom ha-hu: In that day
* Hok: Law
* Mishpat: Judgment
* Bishkem: In Shechem
[JOS.24.26] And Joshua wrote these words in the book of the law of the Gods, and he took a large stone and set it up there under the oak tree that was in the sanctuary of Yahveh. [§]
vayikhtov y’hoshua et-ha-d’varim ha’eleh b’sefer torat elohim vayikach even gdolah vayekimeha sham tachat ha’alah asher b’mikdash y’hvah.
This verse describes Joshua writing words in a book of the law of the Gods, then taking a large stone and setting it up under the oak tree that was at the sanctuary of Yahveh.
[JOS.24.27] And Joshua said to all the people, "Behold, this stone will be among us as a witness, for it has heard all the words of Yahveh that He spoke with us. And it will be among you as a witness, lest you deny your Gods." [§]
Va-yomer Yehoshua el kol ha-am hine ha-even ha-zot tihyeh banu le-edah ki hi shama et kol imrei Yahveh asher diber imanu ve-hayeta bachem le-edah pen techashshun be-eloheichem.
This verse is spoken by Joshua to the people. He presents a stone as a witness. He explains the stone has 'heard' all the words of Yahveh, and will be a witness among them to prevent them from denying their Gods.
[JOS.24.28] And Joshua sent the people, each to his inheritance. [§]
va-yish-al-lach Yeh-ho-shoo-ah et-ha-ahm ee-sh le-nach-la-toh.
This verse describes Joshua sending the people to their inheritance. 'va-yish-al-lach' means 'and he sent'. 'Yeh-ho-shoo-ah' is the name Joshua. 'et-ha-ahm' means 'the people'. 'ee-sh' means 'man' or 'each'. 'le-nach-la-toh' means 'to his inheritance'.
[JOS.24.29] And it happened after these things that Joshua son of Nun, servant of Yahveh, died, being one hundred and ten years old. [§]
va-yhi akharei ha-dvarim ha-eleh va-yamot yhoshua ben-nun eved Yahveh ben-meah va-eser shanim.
This verse recounts the death of Joshua. 'va-yhi' means 'and it happened'. 'akharei ha-dvarim ha-eleh' means 'after these things'. 'va-yamot' means 'and he died'. 'yhoshua ben-nun' is 'Joshua son of Nun'. 'eved Yahveh' means 'servant of Yahveh'. 'ben-meah va-eser shanim' means 'son of one hundred and ten years', or simply 'one hundred and ten years old'.
[JOS.24.30] And they buried him within the border of his inheritance, in Timnah-Serah, which is in the mountain of Ephraim, north of the mountain of Gaash. [§]
va-yik-be-ru o-to bi-ge-vul nach-a-lat-o be-tim-nat-se-rach a-sher be-har-ef-raim miz-pon le-har-ga-ash
This verse describes the burial of Joshua. 'Va-yik-be-ru' means 'and they buried'. 'O-to' means 'him'. 'Bi-ge-vul' means 'within the border of'. 'Nach-a-lat-o' means 'his inheritance'. 'Be-tim-nat-se-rach' means 'in Timnah-Serah'. 'A-sher' means 'which'. 'Be-har-ef-raim' means 'in the mountain of Ephraim'. 'Miz-pon' means 'north of'. 'Le-har-ga-ash' means 'to the mountain of Gaash'.
[JOS.24.31] And Israel served Yahveh all the days of Joshua, and all the days of the elders who prolonged their days after Joshua, and who knew all the works of Yahveh that He did for Israel. [§]
va-ya-avod yis-ra-el et-yeh-vah-veh kol y-mei y-ho-shu-a v-chol y-mei ha-z-ke-nim a-sher he-ar-kichu ya-mim a-cha-rei y-ho-shu-a va-a-sher ya-du a-et kol ma-a-seh yeh-vah-veh a-sher a-sah le-yis-ra-el.
This verse describes the period of Israel’s service to Yahveh. It states that Israel served Yahveh all the days of Joshua and all the days of the elders who outlived Joshua, and who knew all the works of Yahveh that He did for Israel.
[JOS.24.32] And the bones of Joseph, which the sons of Israel brought up from Egypt, they buried in Shechem, in the portion of the field that Jacob had purchased from the sons of Hamor, the father of Shechem, for one hundred pieces of silver. And it became an inheritance for the sons of Joseph. [§]
ve'et 'atzmot Yosef asher he'elu benei Yisrael mimitzrayim kavru vishechem bekhelkat hasadeh asher kana Yaakov me'et benei Hamor avi Shechem b'meah ksita vayihyu livnei Yosef lenachalah.
This verse describes the burial of Joseph's bones in Shechem. The Israelites brought the bones up from Egypt and buried them in a plot of land that Jacob had purchased from the sons of Hamor, the father of Shechem, for one hundred pieces of silver. This land then became an inheritance for the descendants of Joseph.
[JOS.24.33] And Eleazar, son of Aaron, died, and they buried him in the hill of Phinehas, his son, which had been given to him in the mountain of Ephraim. [§]
ve-el-a-zar ben-a-ha-ron met vayik-beru oto be-giv-at pin-has beno asher nitan-lo behar ef-raim.
This verse describes the death and burial of Eleazar, son of Aaron. It states that he died and was buried in the hill of Phinehas, his son, which had been given to him in the mountain of Ephraim.