Annotations for Joshua

1:1 The Israelites had been at the border of the promised land 40 years earlier (Nu 13:1–14:45), at which time the people had doubted that God could accomplish his promises. They refused to enter Canaan, and their disobedience resulted in God’s judgment (see chart, Tale of Two Committees). None of the adults except Joshua and Caleb were allowed to enter the land (Jos 5:6; see chart, Caleb: Portrait of a Hero). The death of Moses completed this judgment. God was ready to lead the Israelites into the land as he had promised. Joshua’s position as “Moses’ aide” indicates a unique position of personal service, and thus the new leader of Israel began with a direct communication from the Lord (see chart, Preparation for Leadership).

1:2 The crossing of the Jordan was considered the first step of the campaign (Dt 32:47; Jos 3:10–13). Although normally not very wide this close to Jericho, at flood stage the river could have been a mile wide.

1:3 Setting your foot on a place symbolized acceptance of property ownership (Dt 11:24; Jos 14:9); handing your sandal to another symbolized the transfer of land (Ru 4:7, note). The transaction bound the new owners to the law, the land and the god of that region. God used the same formula (Law, vv. 7–8; Land, v. 2; himself, vv. 5,9).

1:6 Repetition was typically used by the Hebrews for emphasis, with the threefold repetition as the highest degree (vv. 6–7,9; see also Isa 6:3; Jn 21:15–17). God’s renewed promise to guide Joshua not only through the conquest but also through the distribution of the land followed (Jos 13–21; see map, The Division of the Land).

1:8 The command to meditate on God’s law (the Torah) included incorporating its teachings into one’s lifestyle as the basis of true success in life.

1:12–15 The Reubenites, the Gadites, and half the tribe of Manasseh already had claimed and settled the land east of the Jordan with the understanding that they would fight alongside their brothers until the rest of the land was conquered. This commitment was important for the unity of the nation and demonstrated the faith of these tribes that God would provide for and protect those left behind while the fighting men were away (Nu 34:14–15).

2:1 Ancient Jericho (Heb., lit. “moon” and thus “moon city”) may be the oldest city in the world and likely was dedicated to the worship of a moon god. Located about five miles west of the Jordan River, Jericho was an oasis in the Dead Sea area. This fortress city controlled the entrance to the land. The conquest of Jericho formed the initial stage of Joshua’s military strategy of “divide and conquer.” Rahab’s house was probably built over the gap between the two walls, 12 to 15 feet apart, a common practice in that day (v. 15). Rahab is described as a “prostitute” (Heb. zanah). There is no evidence that she was a sacred prostitute in the service of her pagan gods (see Rahab). Prostitution was practiced commonly in the Canaanite culture. Lodging in the house of a prostitute may have been a way for the spies to avoid detection when entering and leaving the city.

2:9 The spies needed help, and Rahab needed protection. Apparently of all the inhabitants of Jericho, Rahab alone believed in Israel’s God. Her words are an indictment of the Israelites whose unbelief caused them to lose 40 years in the wilderness. In effect, she told them the battle had been won when God delivered them from Egypt (vv. 10–11). Rahab did lie to protect the spies (vv. 4–5), for deception and espionage are part of warfare. Scripture unequivocally forbids lying, and nowhere does God condone Rahab’s lying (Pr 12:22). However, we must affirm Rahab’s great faith and leave any judgment of her to God. Extenuating circumstances challenged the new faith of this resourceful woman, and God honored her faith by giving her a place in the lineage of the Messiah (Mt 1:5).

2:11 Our hearts melted indicated physical and emotional distress resulting in the inability to act (Ps 97:5). Rahab’s words confirm the fulfillment of Moses’ song of victory after crossing the Red Sea (Ex 15:14–16). Rahab drew a contrast between the one God of Israel and the many gods of the Canaanites. Unlike the Canaanite gods, Yahweh is not a god of a particular place and function; rather he is supreme everywhere. He is actively involved in the lives and events of his people (Jos 2:9–11). In contrast, the Canaanite gods competed for rule, were limited to particular areas and functions, and were involved with their own lusts, murders, and intrigues.

2:12–21 Middle Eastern culture centered around the family and clan. The faith and actions of one member could affect the whole family (see Jos 7:24–25; chart, Temptation: The Analysis of a Successful Trap). The agreement between Rahab and the spies required faithfulness on both sides (Jos 2:14). Rahab was to keep secret the activities of the spies, bring all her family into her house, and display the scarlet cord (vv. 14,17–18). The spies were to see that all Israel spared her house and everyone in it.

2:24 The report of the spies reflected Rahab’s words (vv. 9–11). Unlike the report of the spies who returned to Moses 40 years earlier with a report emphasizing the weakness of the Israelites and the strength of the inhabitants of the land, this report emphasized God’s strength and faithfulness to deliver the land into the hands of his people (see Nu 13:26–33; see chart, Tale of Two Committees).

3:3 The ark of the covenant (a wooden box overlaid with gold, approximately 45 inches long × 27 inches wide by 27 inches high) was the centerpiece of the tabernacle (see chart, The Plan of the Tabernacle). The ark contained the tablets God gave Moses on Mount Sinai, a jar of manna, and Aaron’s rod (Ex 25:10–16; Heb 9:4–5; see chart, The Furniture of the Tabernacle). The ark’s covering (atonement cover) symbolized the presence of God and rested on top of the ark (Ex 25:17–22). Here the priests sprinkled the sacrificial blood for the sins of the people and met God (Lev 16:14). The bringing of the ark, which represented God’s presence, before the people meant that they were about to move. As the people prepared to enter the land, they were to follow the ark of the covenant.

3:4 Two thousand cubits was about 3,000 feet or 925 meters (one cubit equals approximately 18 inches; see chart, Money and Measurements in the Bible). The ark still functioned as a guide. The distance required emphasized the sacred nature of the ark of the covenant and also affirmed the inappropriateness of irreverent familiarity.

3:14–17 Only the priests (the spiritual leaders) had to get their feet wet. Seeing the priests obey God through their obedience to Joshua was important for the people.

4:3–9 As a reminder of his miraculous provision, the Lord instructed the people to build a monument with stones taken from the riverbed they had crossed. The Hebrew text itself, according to some scholars, suggests a second monument in the river itself (v. 9). In any event, the monument was to serve as a witness of God’s faithfulness to his children for future generations.

5:5 Circumcision had been a covenant requirement since the time of Abraham (Ge 17:9–14). The reason Hebrew males were not circumcised during the 40 years in the wilderness is not known, though the answer may be in the phrase “during the journey,” indicating that during the years of constant wandering it was not feasible. For whatever reason, clearly God intended this time as another reminder to the Israelites of their special relationship with him (see Ge 17, Circumcision).

5:6 The land flowing with milk and honey was not a tropical garden but rather one that was hospitable to flocks and meadows (the milk of goats and the honey of bees).

5:10–12 The reminders of God’s faithfulness became apparent to the Israelites after they completed their wilderness wanderings, crossed the Jordan River, and prepared to take the city of Jericho. The “Passover” was celebrated in remembrance of their deliverance from slavery in Egypt (see chart, The Festivals of Israel). As they ate the “produce of the land,” surely they must have marveled that God timed their arrival in Canaan during a season when the land would support them. As they ate of the land’s abundance, the “manna stopped.” This miraculous provision of food, gathered each morning, had been a daily reminder that God fulfilled his promises.

5:13–15 The visitation to Joshua is similar to Moses’ experience at the burning bush (Ex 3:2–8). In the appearances to both men, the Lord pronounced the ground “holy” and instructed them to remove their sandals (Jos 5:15). Joshua would have recognized the scenario immediately and understood this theophany (a visible appearance of God in bodily form) as another affirmation of his appointment as Moses’ successor. The presence of this divine Commander had been promised 40 years earlier (Ex 23:20; Jos 1:9).

6:5 Conquering a walled city usually required breaching the walls or laying siege until the inhabitants exhausted their food and water supplies (a process often taking months). But God displayed his power to the Israelites by leveling the walls that had frightened their fathers 40 years earlier (Nu 13:28).

6:8–16 The psychological warfare is ingenious. The residents of Jericho already were paralyzed with fear. In addition, for six days they watched this fearsome people, led by the ark, symbolizing God’s presence, march daily around their city with only trumpet blasts piercing the silence. Imagine how they felt on the seventh day when the process was repeated over and over!

6:18 Destroying the spoils of war was a recognized method of devoting these spoils to a deity. To covet and take what had been devoted to God was sin and would have far-reaching consequences. A consistent OT theme is the effect of an individual’s sin on the family, the community and even an entire nation (see Jos 7:10–26; chart, Temptation: The Analysis of a Successful Trap). When a nation comes under judgment and even innocents are destroyed, its people have themselves to blame and not God (Am 2:4). The plunder was not important to God but rather the obedience of his people. He did not demand the spoils from all the cities (Jos 8:2). But the plunder of Jericho, the first victory, was considered the firstfruits. The firstfruits were to be given to him in acknowledgment that all comes from him (Ex 23:19; 34:19,26).

6:23 Rahab was willing to give up her pagan gods and turn to the one true God. She is listed among the heroes of faith (Heb 11:31; see Jos 2, Rahab).

6:26 To sacrifice a firstborn child at the founding of a city was not uncommon for ancient pagans. Joshua’s prediction came true in the time of Ahab, one of Israel’s most evil kings (see 1Ki 16:34, note).

7:1 Devoted things. When taking Jericho, the Israelites were commanded to spare Rahab and her family and to abstain from the things “devoted” (Heb. cherem). This curse applied to Jericho was the most severe, meaning that someone and/or something was absolutely and irrevocably consecrated to destruction with no possibility of redemption (Lev 27:28–29). The experience of Achan illustrates how the sin of an individual has consequences for the family and community. However unfair it may seem, the wrongdoing of one does indeed affect others adversely (Dt 5:9; Jos 6:17–19). Individual responsibility and corporate guilt often go hand in hand (see chart, Temptation: The Analysis of a Successful Trap).

7:4–7 The path to despair is clear in this experience of Joshua at Ai. It begins with overwhelming defeat (v. 4). Defeat brought discouragement (v. 5), followed by despair (v. 6) and loss of vision (v. 7). God offered recovery: Consecrate or set yourself apart (v. 13) and do what the Lord directs you to do (Jos 8:1).

7:19 Personal confession. Though God pointed the finger at Achan, Achan himself needed to confess his sin before the people. The expression “give glory to the LORD, the God of Israel” is used here and elsewhere to call for an honest confession (1Sa 6:5; Jer 13:16; Jn 9:24).

7:24 The Valley of Achor (Heb., lit. “trouble”) is so named because of Achan’s sin and the consequences it brought on the Israelites. Later through the prophet Hosea, God promised to make the Valley of Achor “a door of hope” (Hos 2:15).

8:2 The plunder of Ai was not the firstfruits as in the case of Jericho (see Jos 6:18, note); so Israel was allowed to take the plunder specified. Consulting the Lord concerning each battle was important because the Lord seldom used the same method twice. He led the Israelites in psychological warfare at Jericho but used military strategy at Ai.

8:33 The foreigners in this verse may refer to non-Israelites who had accepted Israel’s God and therefore had been accepted into the Hebrew community (see also v. 35). Aliens or strangers who embraced Yahweh as God and chose to live among God’s people were assimilated into the nation (1Ki 8:41–43).

8:34 The blessings and curses are outlined in Deuteronomy 27:1–28:68.

8:35 Two requirements were fulfilled by Joshua: the altar and its sacrifices were a visual reaffirmation of Moses’ covenant (vv. 30–31; Ex 24:3–8), and the reading was a fulfillment of Moses’ written memorial (Ex 17:14; Jos 1:8).

9:1–2 The reputation of Israel’s conquering army under the leadership of Joshua provided the impetus needed to unite these traditionally independent cities. From this point, Israel faced a coalition of united forces rather than one city at a time.

9:1–15 The inhabitants of Gibeon were identified as the Hivites, one of the seven nations God had promised to drive out of the land before Israel (v. 7; Jos 3:10; see also Dt 7:1–2; map, The Division of the Land). The testimony of the Gibeonites provides additional evidence that the people of Canaan were not totally ignorant of God’s truth (v. 9). They knew Israel was allowed to make treaties with cities that accepted peace and became Israel’s servants, except for the seven nations named (Dt 20:10–11); so they concealed their identity to deceive Joshua and save themselves.

9:19–20 Even though the treaty was based on deceit, the leaders of Israel were obligated to honor it since they had sworn by the Lord God of Israel. The commitment of the oath was to the Lord, not to the Gibeonites (vv. 18–20).

10:1–4 The five kings of the Amorites. As a result of their previous victories and the surrender of the Gibeonites, the Israelites were entrenched in the central highlands close to Jerusalem. The coalition’s strategy was to recapture Gibeon because of its strategic location.

10:6–11 Gibeon’s treaty with Israel required Israel to come to the aid of the Gibeonites (Jos 9:15). God gave his people victory.

10:12–14 Joshua’s longest day. One of God’s most spectacular miracles is cited also in the book of Jasher, a piece of Hebrew poetic literature chronicling Israel’s victories that is now lost (see 2Sa 1:18). Subsequent verses give strategic and military details of the battle. Exact details on the inner workings of the miracle are not recorded. Perhaps the earth tilted so that Israel would experience a northern-type long day, or the rotation of the earth may have slowed. Numerous details about the battle are noted: the extent of Israel’s march, their attack and pursuit, the names of battle sites, the names of kings, a description of the hailstorm. The supplying of such details shows that this is not mere legend but an actual military debriefing. We do know these three things about the miracle of the sun standing still: nothing like this ever happened before or after; God was responsible for whatever transpired; and he acted because Joshua called upon him for help.

10:40 Joshua conquered all the land. This summary statement indicated that by the taking of certain strategically located cities, Israel gained a measure of control over the southern region. Full political control would take place much later under King David.

11:1 Hazor was much more formidable than any of the previous cities (see map, The Division of Land). Located ten miles north of the Sea of Chinnereth (later Sea of Galilee), Hazor covered at least 200 acres (compared with Jericho’s approximately seven acres). It had massive walls and was surrounded by a fortified ditch. Conquering Hazor was essential to the conquest of the northern portion of the country. Recent archaeological excavations at Hazor have uncovered a wide variety of Canaanite structures.

11:19–20 Instruments of judgment. When God promised the land to Abraham, he did not instruct him to drive out or destroy the inhabitants of the land because at that time the iniquity of the Amorites had “not yet reached its full measure” (Ge 15:16). God was patient with the inhabitants of Canaan for hundreds of years, giving them many opportunities to repent. Yet despite the witness of God’s people to the one true God and such warnings as the destruction of Sodom and Gomorrah, the sin, rebellion and depravity of the Canaanites continued until the day came when God’s judgment fell on them. God uses many instruments of judgment. In the case of the Canaanites, the instrument was the Israelite army (see Jos 6, Justice).

11:22 The Anakites were the “Nephilim” who frightened the Israelites 40 years earlier (Nu 13:33).

12:1–24 The leadership of Moses and Joshua (vv. 1–24) displayed the continuity of God’s mission. A list of the defeated kings would be a permanent record and reminder of the reality of the conquest.

13:2 The designation Palestine comes from the name “Philistines” (see chart, Terminology for the Land).

13:7 The land not yet conquered was to be allotted to the various tribes (see Jos 13–21). From this point, the conquest would be carried out by the respective tribes in the allotted area of each.

13:14 The tribe of Levi was to be scattered among the people with the assignment of performing the sacrifices and teaching the law (Dt 33:8–10). Therefore, this tribe would not be counted among the 12 in the land division. The inheritance of Joseph was divided between two tribes named after Joseph’s sons Ephraim and Manasseh, bringing the count again to 12 tribes (see chart, The Breastplate of the High Priest’s Clothing).

14:1 Eleazar is named first because he, as priest, would have the ephod with the Urim and Thummim (see Ex 28:15; Dt 33:8, notes). Though the exact procedure is not clear, the Urim and Thummim apparently were sacred lots used to determine God’s direction. The Israelites considered the use of lots as a way to leave the choice completely in God’s hands.

15:1 The tribe of Judah was not the largest, nor was Judah the eldest son of Jacob. However, a line of kings, beginning with David and ending with Christ, the King of kings, came from this tribe (Ge 49:10).

15:4 The Wadi of Egypt was a stream that ran into the Mediterranean and served as the southern boundary between Judah’s inheritance and Egypt. (See map, The Division of Land).

15:18–19 Caleb apparently reared his family well (see chart, Caleb: Portrait of a Hero). His daughter Aksah was not afraid to speak up, and her forthrightness was rewarded (see Aksah). Othniel, Caleb’s nephew, became Aksah’s husband, and later was one of the judges of Israel (Jdg 1:12–15; 3:9–11; see chart, The Period of the Judges).

15:63 The final conquest of Jerusalem occurred under King David, several hundred years later (see 2Sa 5:6–7). The book of Joshua combines victories and failures in a natural way. The rewards of obedience and penalties for disobedience are clear (see chart, Models of Obedience and Disobedience). God responds to the cries of his people, but he is not subject to them.

16:1 The descendants of Joseph drew one lot, but the land was divided between the tribes of Joseph’s two sons, Ephraim and Manasseh. Jacob, Joseph’s father, had regarded the two sons of Joseph as his own (Ge 48:5), bringing the count of the territories to 12, since the Levites did not inherit a specific area (see Jos 13:14, note).

17:3–4 See Nu 26, Daughters of Zelophehad; 27:1–4,5–7; 36:1–12, notes.

17:14–18 The descendants of Joseph approached Joshua with two problems: They faced the iron chariots of the Canaanites, and they expressed the need for more land because of their size. Their allotment was already one of the largest as well as being in one of the most fertile regions, but it did include a large mountain range. Joshua turned their argument around and suggested that they could best drive out the Canaanites and clear the mountain ranges precisely because their tribe was so large.

18:1 The camp was moved from Gilgal on the fringe of the inheritance to the center at Shiloh (modern Khirbet Seilun about 12 miles south of Shechem). Moving the ark of the covenant and setting up the tabernacle of meeting indicated the certainty of conquest and symbolized unification under God’s presence as the tribes began settling the land.

18:6 The casting of lots would have been done by Eleazar the priest in the presence of the ark of the covenant, establishing the results as God’s choice (see Dt 33:8, note).

18:11–28 The inheritance of Benjamin is described at length. Though Judah was the tribe of the promised line of kings, Saul, the first king of Israel, came from the tribe of Benjamin. Jerusalem, which eventually would be captured by King David and become the capital of the nation, was near the border between the territories of Benjamin and Judah.

19:15 Bethlehem was the site east of Mount Carmel, not the Bethlehem in Judah where Jesus was born.

19:49 The allotments began with Caleb’s (Jos 14:13) and ended with Joshua’s. These were the only two men who experienced the entire saga of leaving Egypt, wandering in the wilderness, and participating in the conquest.

20:1–9 Cities of refuge were established to provide asylum for an individual who accidentally killed another (Ex 21:12–13; Nu 35:6–34). A distinction was to be made between willful murder and accidental killing or manslaughter (Nu 35:6–34; Dt 19:1–13). The practice of blood revenge (often leading to long-lasting feuds) was customary in OT times.

21:1–42 The 48 cities of the Levites were scattered among all the territories because a major part of the role of the priests was to teach all the people God’s law (see Jos 13:14, note).

22:10–34 The move to Shiloh for the two and a half eastern tribes made immediate access to the tabernacle of meeting impossible (see Jos 18:1, note). The Jordan River divided them from the rest of Israel (Jos 22:25). To avoid becoming a separated people, they built an altar before God as a “Witness” to their unity with the tribes on the western side of the river (v. 34). This action was misinterpreted by those on the western side. Thinking the group had already regressed into worshiping other gods, they feared God’s judgment would come upon all of them again as it had when they sinned at Peor by falling into Baal worship (v. 17). Their zeal might have meant disaster if they had not followed God’s plan for dealing with conflict or misunderstanding. Their action was postponed until the facts were clear (see Dt 13:13–15).

23:2 The farewell addresses of Joshua are recorded (Jos 23–24). Chapter 23 may have been addressed to the leaders (v. 2), while chapter 24 was addressed to all the people (Jos 24:2).

23:3 The secret of Joshua’s success was his acknowledgment of the Lord as the great Defender of Israel. He pointed out an important principle: Faith in the Lord is rooted in historical realities. The NT teaches the same principle (Jn 20:30–31).

23:6 The command to demonstrate courage in obedience has not lost its importance (Jos 1:6–7,9,18). It would require as much courage for the Israelites to stay true to the Lord in peace as it did for them to march for the Lord in war. Joshua gave the people, almost verbatim, the same instructions the Lord gave him (Jos 1:7).

23:8 Joshua’s personal commitment to the Lord is described by the words “hold fast” (Heb. davaq). The same Hebrew word appears in Genesis 2:24 where a man is instructed to leave his father and mother and to be “united to” or “cling” to his wife in the most binding, intimate human relationship. It also describes a uniquely close relationship with the Lord (Dt 4:4; 10:20; 11:22; 13:4).

23:14–15 God’s faithfulness is the constant theme in Joshua (Jos 1:3; 2:24; 3:10; 10:42; 11:8; 21:43–45). Israel had seen God’s faithfulness in keeping his promises; they needed to be reminded that he is also faithful in his judgment against sin.

23:16 The word covenant does not occur often in the book of Joshua, but the idea of covenant is at the heart of all that Joshua and the Israelites experienced. Marks of the covenant are clearly recognized: the ark (Jos 3:8–17), circumcision (Jos 5:2–7), the Passover (Jos 5:10), the altar, the rereading of the Law of Moses with the blessings and curses (Jos 8:30–35) and a recitation of the Lord’s faithfulness (Jos 24:2–13).

24:1 At Shechem, located in the hill country of Ephraim, Joshua presented covenant renewal. Joshua’s first message, in abbreviated form, was to the two and a half tribes who were returning to their land on the east side of Jordan (Jos 22:1–5). The second was possibly to a group of the nation’s leaders (Jos 23). At Shechem, where God previously promised the land of Canaan to Abraham and his descendants (Ge 12:6–7), Joshua renewed the covenant for the last time (see Jos 8:30–35).

24:3 Joshua began with Abraham, whose decision to separate himself from the safety and community of his clan in Ur and to walk away from the religion of his fathers was a mighty act of faith. Throughout Scripture Abraham is presented as the prime example of faith (Ac 7:2–8; Ro 4:1–4; Gal 3:6–7; Heb 11:8–12,17–19; Jas 2:23).

24:6–7 The safe passage through the Red Sea often is used by God as a reference pointing to his faithfulness and power (Dt 11:4; Jos 2:10; 4:23; Ne 9:9–11; Ps 106:8–11,22; 136:13–15; Isa 51:10; Ac 7:36; Heb 11:29).

24:15 God’s faithfulness is a constant theme in Joshua (see Jos 23:14–15, note). The question is: Will his people respond faithfully in return? Joshua presented only two choices: Serve the Lord God or serve foreign gods. They could not serve both (see Jos 24:19–20, note). Such a challenge might seem more appropriate at the beginning of the book rather than at the end because at this stage the people had won the wars, obtained their land, and begun settling it. But Joshua understood that the challenge of choice—faithfulness and obedience, or unfaithfulness and disobedience—would be continually faced in the daily routines of life. He called the people to declare their loyalty and allegiance to God.

24:19–20 The Lord stands alone. Other religions cannot be incorporated with devotion to the Lord. The first commandment makes this clear (Ex 20:3). Apostasy seldom starts with an outright denial of the Lord, but rather with small compromises of his teachings. God will not tolerate unfaithfulness and idolatry.

24:31 The testimony to the effectiveness of Joshua’s leadership is that not only he but also those he trained were faithful to the Lord (Jos 11:15; 24:15; see chart, Preparation for Leadership).

24:32 The bones of Joseph were to be buried in the land which God had promised to give to Abraham, Isaac and Jacob—the land in which the Israelites now lived (Ge 50:24–25). Following Joseph’s instructions symbolized the completion of this stage of Israel’s national life and testified to God’s faithfulness in fulfilling his promises to Abraham, Isaac and Jacob.

24:33 The death of a servant of God begins and ends this book (Jos 1:1; 24:29–33). However, God’s work continues, and his faithfulness to his children never ends.