Apologetics Bible

Joshua 22:1

Hebrew

אָז יִקְרָא יְהוֹשֻׁעַ לָרֽאוּבֵנִי וְלַגָּדִי וְלַחֲצִי מַטֵּה מְנַשֶּֽׁה׃

'az-yiqera'-yehvoshu'a-lar'vveniy-velagadiy-velachatziy-mateh-menasheh

KJV: Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,

AKJV: Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,

ASV: Then Joshua called the Reubenites, and the Gadites, and the half-tribe of Manasseh,

YLT: Then Joshua calleth for the Reubenite, and for the Gadite, and for the half of the tribe of Manasseh,

Exposition: Joshua 22:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:2

Hebrew

וַיֹּאמֶר אֲלֵיהֶם אַתֶּם שְׁמַרְתֶּם אֵת כָּל־אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד יְהוָה וַתִּשְׁמְעוּ בְקוֹלִי לְכֹל אֲשֶׁר־צִוִּיתִי אֶתְכֶֽם׃

vayo'mer-'aleyhem-'atem-shemaretem-'et-khal-'asher-tzivah-'etekhem-mosheh-'eved-yehvah-vatisheme'v-veqvoliy-lekhol-'asher-tziviytiy-'etekhem

KJV: And said unto them, Ye have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you:

AKJV: And said to them, You have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you:

ASV: and said unto them, Ye have kept all that Moses the servant of Jehovah commanded you, and have hearkened unto my voice in all that I commanded you:

YLT: and saith unto them, `Ye--ye have kept the whole of that which Moses, servant of Jehovah, commanded you, and ye hearken to my voice, to all that I have commanded you;

Exposition: Joshua 22:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And said unto them, Ye have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:3

Hebrew

לֹֽא־עֲזַבְתֶּם אֶת־אֲחֵיכֶם זֶה יָמִים רַבִּים עַד הַיּוֹם הַזֶּה וּשְׁמַרְתֶּם אֶת־מִשְׁמֶרֶת מִצְוַת יְהוָה אֱלֹהֵיכֶֽם׃

lo'-'azavetem-'et-'acheykhem-zeh-yamiym-raviym-'ad-hayvom-hazeh-vshemaretem-'et-mishemeret-mitzevat-yehvah-'eloheykhem

KJV: Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God.

AKJV: You have not left your brothers these many days to this day, but have kept the charge of the commandment of the LORD your God.

ASV: ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of Jehovah your God.

YLT: ye have not left your brethren these many days unto this day, and have kept the charge--the command of Jehovah your God.

Exposition: Joshua 22:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:4

Hebrew

וְעַתָּה הֵנִיחַ יְהוָה אֱלֹֽהֵיכֶם לַֽאֲחֵיכֶם כַּאֲשֶׁר דִּבֶּר לָהֶם וְעַתָּה פְּנוּ וּלְכוּ לָכֶם לְאָהֳלֵיכֶם אֶל־אֶרֶץ אֲחֻזַּתְכֶם אֲשֶׁר ׀ נָתַן לָכֶם מֹשֶׁה עֶבֶד יְהוָה בְּעֵבֶר הַיַּרְדֵּֽן׃

ve'atah-heniycha-yehvah-'eloheykhem-la'acheykhem-kha'asher-diver-lahem-ve'atah-fenv-vlekhv-lakhem-le'aholeykhem-'el-'eretz-'achuzatekhem-'asher- -natan-lakhem-mosheh-'eved-yehvah-ve'ever-hayareden

KJV: And now the LORD your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, and unto the land of your possession, which Moses the servant of the LORD gave you on the other side Jordan.

AKJV: And now the LORD your God has given rest to your brothers, as he promised them: therefore now return you, and get you to your tents, and to the land of your possession, which Moses the servant of the LORD gave you on the other side Jordan.

ASV: And now Jehovah your God hath given rest unto your brethren, as he spake unto them: therefore now turn ye, and get you unto your tents, unto the land of your possession, which Moses the servant of Jehovah gave you beyond the Jordan.

YLT: `And, now, Jehovah your God hath given rest to your brethren, as He spake to them; and now, turn ye, and go for yourselves to your tents, unto the land of your possession, which Moses, servant of Jehovah, hath given to you beyond the Jordan.

Exposition: Joshua 22:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And now the LORD your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, and unto the land of your possession, which Moses the servant of the LORD gave y...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:5

Hebrew

רַק ׀ שִׁמְרוּ מְאֹד לַעֲשׂוֹת אֶת־הַמִּצְוָה וְאֶת־הַתּוֹרָה אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶֽבֶד־יְהוָה לְאַהֲבָה אֶת־יְהוָה אֱלֹֽהֵיכֶם וְלָלֶכֶת בְּכָל־דְּרָכָיו וְלִשְׁמֹר מִצְוֺתָיו וּלְדָבְקָה־בוֹ וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶֽם׃

raq- -shimerv-me'od-la'ashvot-'et-hamitzevah-ve'et-hatvorah-'asher-tzivah-'etekhem-mosheh-'eved-yehvah-le'ahavah-'et-yehvah-'eloheykhem-velalekhet-vekhal-derakhayv-velishemor-mitzevtayv-vledaveqah-vvo-vle'avedvo-vekhal-levavekhem-vvekhal-nafeshekhem

KJV: But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.

AKJV: But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to hold to him, and to serve him with all your heart and with all your soul.

ASV: Only take diligent heed to do the commandment and the law which Moses the servant of Jehovah commanded you, to love Jehovah your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.

YLT: Only, be very watchful to do the command and the law which Moses, servant of Jehovah, commanded you, to love Jehovah your God, and to walk in all His ways, and to keep His commands, and to cleave to Him, and to serve Him, with all your heart, and with all your soul.'

Exposition: Joshua 22:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him,...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:6

Hebrew

וַֽיְבָרְכֵם יְהוֹשֻׁעַ וַֽיְשַׁלְּחֵם וַיֵּלְכוּ אֶל־אָהֳלֵיהֶֽם׃

vayevarekhem-yehvoshu'a-vayeshalechem-vayelekhv-'el-'aholeyhem

KJV: So Joshua blessed them, and sent them away: and they went unto their tents.

AKJV: So Joshua blessed them, and sent them away: and they went to their tents. ¶

ASV: So Joshua blessed them, and sent them away; and they went unto their tents.

YLT: And Joshua blesseth them, and sendeth them away, and they go unto their tents.

Exposition: Joshua 22:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Joshua blessed them, and sent them away: and they went unto their tents.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:7

Hebrew

וְלַחֲצִי ׀ שֵׁבֶט הַֽמְנַשֶּׁה נָתַן מֹשֶׁה בַּבָּשָׁן וּלְחֶצְיוֹ נָתַן יְהוֹשֻׁעַ עִם־אֲחֵיהֶם מעבר בְּעֵבֶר הַיַּרְדֵּן יָמָּה וְגַם כִּי שִׁלְּחָם יְהוֹשֻׁעַ אֶל־אָהֳלֵיהֶם וַיְבָרֲכֵֽם׃

velachatziy- -shevet-hamenasheh-natan-mosheh-vavashan-vlechetzeyvo-natan-yehvoshu'a-'im-'acheyhem-m'vr-ve'ever-hayareden-yamah-vegam-khiy-shilecham-yehvoshu'a-'el-'aholeyhem-vayevarakhem

KJV: Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them,

AKJV: Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but to the other half thereof gave Joshua among their brothers on this side Jordan westward. And when Joshua sent them away also to their tents, then he blessed them,

ASV: Now to the one half-tribe of Manasseh Moses had giveninheritancein Bashan; but unto the other half gave Joshua among their brethren beyond the Jordan westward. Moreover when Joshua sent them away unto their tents, he blessed them,

YLT: And to the half of the tribe of Manasseh hath Moses given, in Bashan, and to its other half hath Joshua given with their brethren beyond the Jordan westward; and also when Joshua hath sent them away unto their tents, then he doth bless them,

Exposition: Joshua 22:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unt...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:8

Hebrew

וַיֹּאמֶר אֲלֵיהֶם לֵאמֹר בִּנְכָסִים רַבִּים שׁוּבוּ אֶל־אָֽהֳלֵיכֶם וּבְמִקְנֶה רַב־מְאֹד בְּכֶסֶף וּבְזָהָב וּבִנְחֹשֶׁת וּבְבַרְזֶל וּבִשְׂלָמוֹת הַרְבֵּה מְאֹד חִלְקוּ שְׁלַל־אֹיְבֵיכֶם עִם־אֲחֵיכֶֽם׃

vayo'mer-'aleyhem-le'mor-vinekhasiym-raviym-shvvv-'el-'aholeykhem-vvemiqeneh-rav-me'od-vekhesef-vvezahav-vvinechoshet-vvevarezel-vvishelamvot-hareveh-me'od-chileqv-shelal-'oyeveykhem-'im-'acheykhem

KJV: And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren.

AKJV: And he spoke to them, saying, Return with much riches to your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brothers. ¶

ASV: and spake unto them, saying, Return with much wealth unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren.

YLT: and speak unto them, saying, `With great riches turn ye back unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment; divide the spoil of your enemies with your brethren.'

Exposition: Joshua 22:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemi...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:9

Hebrew

וַיָּשֻׁבוּ וַיֵּלְכוּ בְּנֵי־רְאוּבֵן וּבְנֵי־גָד וַחֲצִי ׀ שֵׁבֶט הַֽמְנַשֶּׁה מֵאֵת בְּנֵי יִשְׂרָאֵל מִשִּׁלֹה אֲשֶׁר בְּאֶֽרֶץ־כְּנָעַן לָלֶכֶת אֶל־אֶרֶץ הַגִּלְעָד אֶל־אֶרֶץ אֲחֻזָּתָם אֲשֶׁר נֹֽאחֲזוּ־בָהּ עַל־פִּי יְהוָה בְּיַד־מֹשֶֽׁה׃

vayashuvv-vayelekhv-veney-re'vven-vveney-gad-vachatziy- -shevet-hamenasheh-me'et-veney-yishera'el-mishiloh-'asher-ve'eretz-khena'an-lalekhet-'el-'eretz-hagile'ad-'el-'eretz-'achuzatam-'asher-no'chazv-vah-'al-fiy-yehvah-veyad-mosheh

KJV: And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the LORD by the hand of Moses.

AKJV: And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go to the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the LORD by the hand of Moses. ¶

ASV: And the children of Reuben and the children of Gad and the half-tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the land of Gilead, to the land of their possession, whereof they were possessed, according to the commandment of Jehovah by Moses.

YLT: And the sons of Reuben, and the sons of Gad, and the half of the tribe of Manasseh, turn back and go from the sons of Israel out of Shiloh, which is in the land of Canaan, to go unto the land of Gilead, unto the land of their possession, in which they have possession, according to the command of Jehovah, by the hand of Moses;

Exposition: Joshua 22:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead, to...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:10

Hebrew

וַיָּבֹאוּ אֶל־גְּלִילוֹת הַיַּרְדֵּן אֲשֶׁר בְּאֶרֶץ כְּנָעַן וַיִּבְנוּ בְנֵי־רְאוּבֵן וּבְנֵי־גָד וַחֲצִי שֵׁבֶט הַֽמְנַשֶּׁה שָׁם מִזְבֵּחַ עַל־הַיַּרְדֵּן מִזְבֵּחַ גָּדוֹל לְמַרְאֶֽה׃

vayavo'v-'el-geliylvot-hayareden-'asher-ve'eretz-khena'an-vayivenv-veney-re'vven-vveney-gad-vachatziy-shevet-hamenasheh-sham-mizevecha-'al-hayareden-mizevecha-gadvol-lemare'eh

KJV: And when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to.

AKJV: And when they came to the borders of Jordan, that are in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to. ¶

ASV: And when they came unto the region about the Jordan, that is in the land of Canaan, the children of Reuben and the children of Gad and the half-tribe of Manasseh built there an altar by the Jordan, a great altar to look upon.

YLT: and they come in unto the districts of the Jordan, which are in the land of Canaan, and the sons of Reuben, and the sons of Gad, and the half of the tribe of Manasseh, build there an altar by the Jordan--a great altar for appearance.

Exposition: Joshua 22:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:11

Hebrew

וַיִּשְׁמְעוּ בְנֵֽי־יִשְׂרָאֵל לֵאמֹר הִנֵּה בָנוּ בְנֵֽי־רְאוּבֵן וּבְנֵי־גָד וַחֲצִי שֵׁבֶט הַֽמְנַשֶּׁה אֶת־הַמִּזְבֵּחַ אֶל־מוּל אֶרֶץ כְּנַעַן אֶל־גְּלִילוֹת הַיַּרְדֵּן אֶל־עֵבֶר בְּנֵי יִשְׂרָאֵֽל׃

vayisheme'v-veney-yishera'el-le'mor-hineh-vanv-veney-re'vven-vveney-gad-vachatziy-shevet-hamenasheh-'et-hamizevecha-'el-mvl-'eretz-khena'an-'el-geliylvot-hayareden-'el-'ever-veney-yishera'el

KJV: And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel.

AKJV: And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel.

ASV: And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half-tribe of Manasseh have built an altar in the forefront of the land of Canaan, in the region about the Jordan, on the side that pertaineth to the children of Israel.

YLT: And the sons of Israel hear, saying, `Lo, the sons of Reuben, and the sons of Gad, and the half of the tribe of Manasseh, have built the altar over-against the land of Canaan, on the districts of the Jordan, at the passage of the sons of Israel.'

Exposition: Joshua 22:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:12

Hebrew

וַֽיִּשְׁמְעוּ בְּנֵי יִשְׂרָאֵל וַיִּקָּהֲלוּ כָּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל שִׁלֹה לַעֲלוֹת עֲלֵיהֶם לַצָּבָֽא׃

vayisheme'v-veney-yishera'el-vayiqahalv-khal-'adat-veney-yishera'el-shiloh-la'alvot-'aleyhem-latzava'

KJV: And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.

AKJV: And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.

ASV: And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up against them to war.

YLT: And the sons of Israel hear, and all the company of the sons of Israel is assembled at Shiloh, to go up against them to war;

Exposition: Joshua 22:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:13

Hebrew

וַיִּשְׁלְחוּ בְנֵֽי־יִשְׂרָאֵל אֶל־בְּנֵי־רְאוּבֵן וְאֶל־בְּנֵי־גָד וְאֶל־חֲצִי שֵֽׁבֶט־מְנַשֶּׁה אֶל־אֶרֶץ הַגִּלְעָד אֶת־פִּינְחָס בֶּן־אֶלְעָזָר הַכֹּהֵֽן׃

vayishelechv-veney-yishera'el-'el-veney-re'vven-ve'el-veney-gad-ve'el-chatziy-shevet-menasheh-'el-'eretz-hagile'ad-'et-fiynechas-ven-'ele'azar-hakhohen

KJV: And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,

AKJV: And the children of Israel sent to the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,

ASV: And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,

YLT: and the sons of Israel send unto the sons of Reuben, and unto the sons of Gad, and unto the half of the tribe of Manasseh--unto the land of Gilead--Phinehas son of Eleazar the priest,

Exposition: Joshua 22:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:14

Hebrew

וַעֲשָׂרָה נְשִׂאִים עִמּוֹ נָשִׂיא אֶחָד נָשִׂיא אֶחָד לְבֵית אָב לְכֹל מַטּוֹת יִשְׂרָאֵל וְאִישׁ רֹאשׁ בֵּית־אֲבוֹתָם הֵמָּה לְאַלְפֵי יִשְׂרָאֵֽל׃

va'asharah-neshi'iym-'imvo-nashiy'-'echad-nashiy'-'echad-leveyt-'av-lekhol-matvot-yishera'el-ve'iysh-ro'sh-veyt-'avvotam-hemah-le'alefey-yishera'el

KJV: And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was an head of the house of their fathers among the thousands of Israel.

AKJV: And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was an head of the house of their fathers among the thousands of Israel. ¶

ASV: and with him ten princes, one prince of a fathers’ house for each of the tribes of Israel; and they were every one of them head of their fathers’ houses among the thousands of Israel.

YLT: and ten princes with him, one prince, one prince, for a house of a father, for all the tribes of Israel, and each of them a head of a house of their fathers, for the thousands of Israel.

Exposition: Joshua 22:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was an head of the house of their fathers among the thousands of Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:15

Hebrew

וַיָּבֹאוּ אֶל־בְּנֵי־רְאוּבֵן וְאֶל־בְּנֵי־גָד וְאֶל־חֲצִי שֵֽׁבֶט־מְנַשֶּׁה אֶל־אֶרֶץ הַגִּלְעָד וַיְדַבְּרוּ אִתָּם לֵאמֹֽר׃

vayavo'v-'el-veney-re'vven-ve'el-veney-gad-ve'el-chatziy-shevet-menasheh-'el-'eretz-hagile'ad-vayedaverv-'itam-le'mor

KJV: And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying,

AKJV: And they came to the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, to the land of Gilead, and they spoke with them, saying,

ASV: And they came unto the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, unto the land of Gilead, and they spake with them, saying,

YLT: And they come in unto the sons of Reuben, and unto the sons of Gad, and unto the half of the tribe of Manasseh, unto the land of Gilead, and speak with them, saying,

Exposition: Joshua 22:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:16

Hebrew

כֹּה אָמְרוּ כֹּל ׀ עֲדַת יְהוָה מָֽה־הַמַּעַל הַזֶּה אֲשֶׁר מְעַלְתֶּם בֵּאלֹהֵי יִשְׂרָאֵל לָשׁוּב הַיּוֹם מֵאַחֲרֵי יְהוָה בִּבְנֽוֹתְכֶם לָכֶם מִזְבֵּחַ לִמְרָדְכֶם הַיּוֹם בַּיהוָֽה׃

khoh-'amerv-khol- -'adat-yehvah-mah-hama'al-hazeh-'asher-me'aletem-ve'lohey-yishera'el-lashvv-hayvom-me'acharey-yehvah-vivenvotekhem-lakhem-mizevecha-limeradekhem-hayvom-vayhvah

KJV: Thus saith the whole congregation of the LORD, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD?

AKJV: Thus says the whole congregation of the LORD, What trespass is this that you have committed against the God of Israel, to turn away this day from following the LORD, in that you have built you an altar, that you might rebel this day against the LORD?

ASV: Thus saith the whole congregation of Jehovah, What trespass is this that ye have committed against the God of Israel, to turn away this day from following Jehovah, in that ye have builded you an altar, to rebel this day against Jehovah?

YLT: `Thus said all the company of Jehovah, What is this trespass which ye have trespassed against the God of Israel, to turn back to-day from after Jehovah, by your building for you an altar, for your rebelling to-day against Jehovah?

Exposition: Joshua 22:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thus saith the whole congregation of the LORD, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:17

Hebrew

הַמְעַט־לָנוּ אֶת־עֲוֺן פְּעוֹר אֲשֶׁר לֹֽא־הִטַּהַרְנוּ מִמֶּנּוּ עַד הַיּוֹם הַזֶּה וַיְהִי הַנֶּגֶף בַּעֲדַת יְהוָֽה׃

hame'at-lanv-'et-'avn-fe'vor-'asher-lo'-hitaharenv-mimenv-'ad-hayvom-hazeh-vayehiy-hanegef-va'adat-yehvah

KJV: Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD,

AKJV: Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD,

ASV: Is the iniquity of Peor too little for us, from which we have not cleansed ourselves unto this day, although there came a plague upon the congregation of Jehovah,

YLT: Is the iniquity of Peor little to us, from which we have not been cleansed till this day--and the plague is in the company of Jehovah,

Exposition: Joshua 22:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:18

Hebrew

וְאַתֶּם תָּשֻׁבוּ הַיּוֹם מֵאַחֲרֵי יְהוָה וְהָיָה אַתֶּם תִּמְרְדוּ הַיּוֹם בַּֽיהוָה וּמָחָר אֶֽל־כָּל־עֲדַת יִשְׂרָאֵל יִקְצֹֽף׃

ve'atem-tashuvv-hayvom-me'acharey-yehvah-vehayah-'atem-timeredv-hayvom-vayhvah-vmachar-'el-khal-'adat-yishera'el-yiqetzof

KJV: But that ye must turn away this day from following the LORD? and it will be, seeing ye rebel to day against the LORD, that to morrow he will be wroth with the whole congregation of Israel.

AKJV: But that you must turn away this day from following the LORD? and it will be, seeing you rebel to day against the LORD, that to morrow he will be wroth with the whole congregation of Israel.

ASV: that ye must turn away this day from following Jehovah? and it will be, seeing ye rebel to-day against Jehovah, that to-morrow he will be wroth with the whole congregation of Israel.

YLT: that ye turn back to-day from after Jehovah? and it hath been--ye rebel to-day against Jehovah--and to-morrow against all the company of Israel He is wroth.

Exposition: Joshua 22:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But that ye must turn away this day from following the LORD? and it will be, seeing ye rebel to day against the LORD, that to morrow he will be wroth with the whole congregation of Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:19

Hebrew

וְאַךְ אִם־טְמֵאָה אֶרֶץ אֲחֻזַּתְכֶם עִבְרוּ לָכֶם אֶל־אֶרֶץ אֲחֻזַּת יְהוָה אֲשֶׁר שָֽׁכַן־שָׁם מִשְׁכַּן יְהוָה וְהֵאָחֲזוּ בְּתוֹכֵנוּ וּבַֽיהוָה אַל־תִּמְרֹדוּ וְאֹתָנוּ אֶל־תִּמְרֹדוּ בִּבְנֹֽתְכֶם לָכֶם מִזְבֵּחַ מִֽבַּלְעֲדֵי מִזְבַּח יְהוָה אֱלֹהֵֽינוּ׃

ve'akhe-'im-teme'ah-'eretz-'achuzatekhem-'iverv-lakhem-'el-'eretz-'achuzat-yehvah-'asher-shakhan-sham-mishekhan-yehvah-vehe'achazv-vetvokhenv-vvayhvah-'al-timerodv-ve'otanv-'el-timerodv-vivenotekhem-lakhem-mizevecha-mivale'adey-mizevach-yehvah-'eloheynv

KJV: Notwithstanding, if the land of your possession be unclean, then pass ye over unto the land of the possession of the LORD, wherein the LORD’S tabernacle dwelleth, and take possession among us: but rebel not against the LORD, nor rebel against us, in building you an altar beside the altar of the LORD our God.

AKJV: Notwithstanding, if the land of your possession be unclean, then pass you over to the land of the possession of the LORD, wherein the LORD’s tabernacle dwells, and take possession among us: but rebel not against the LORD, nor rebel against us, in building you an altar beside the altar of the LORD our God.

ASV: Howbeit, if the land of your possession be unclean, then pass ye over unto the land of the possession of Jehovah, wherein Jehovah’s tabernacle dwelleth, and take possession among us: but rebel not against Jehovah, nor rebel against us, in building you an altar besides the altar of Jehovah our God.

YLT: `And surely, if the land of your possession is unclean, pass over for you unto the land of the possession of Jehovah, where the tabernacle of Jehovah hath tabernacled, and have possession in our midst; and against Jehovah rebel not, and against us rebel not, by your building for you an altar, besides the altar of Jehovah our God.

Exposition: Joshua 22:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Notwithstanding, if the land of your possession be unclean, then pass ye over unto the land of the possession of the LORD, wherein the LORD’S tabernacle dwelleth, and take possession among us: but rebel not against th...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:20

Hebrew

הֲלוֹא ׀ עָכָן בֶּן־זֶרַח מָעַל מַעַל בַּחֵרֶם וְעַֽל־כָּל־עֲדַת יִשְׂרָאֵל הָיָה קָצֶף וְהוּא אִישׁ אֶחָד לֹא גָוַע בַּעֲוֺנֽוֹ׃

halvo'- -'akhan-ven-zerach-ma'al-ma'al-vacherem-ve'al-khal-'adat-yishera'el-hayah-qatzef-vehv'-'iysh-'echad-lo'-gava'-va'avnvo

KJV: Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.

AKJV: Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity. ¶

ASV: Did not Achan the son of Zerah commit a trespass in the devoted thing, and wrath fell upon all the congregation of Israel? and that man perished not alone in his iniquity.

YLT: Did not Achan son of Zerah commit a trespass in the devoted thing, and on all the company of Israel there was wrath? and he alone expired not in his iniquity.'

Exposition: Joshua 22:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:21

Hebrew

וַֽיַּעֲנוּ בְּנֵי־רְאוּבֵן וּבְנֵי־גָד וַחֲצִי שֵׁבֶט הַֽמְנַשֶּׁה וַֽיְדַבְּרוּ אֶת־רָאשֵׁי אַלְפֵי יִשְׂרָאֵֽל׃

vaya'anv-veney-re'vven-vveney-gad-vachatziy-shevet-hamenasheh-vayedaverv-'et-ra'shey-'alefey-yishera'el

KJV: Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel,

AKJV: Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said to the heads of the thousands of Israel,

ASV: Then the children of Reuben and the children of Gad and the half-tribe of Manasseh answered, and spake unto the heads of the thousands of Israel,

YLT: And the sons of Reuben, and the sons of Gad, and the half of the tribe of Manasseh, answer and speak with the heads of the thousands of Israel:

Exposition: Joshua 22:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:22

Hebrew

אֵל ׀ אֱלֹהִים ׀ יְהוָה אֵל ׀ אֱלֹהִים ׀ יְהוָה הוּא יֹדֵעַ וְיִשְׂרָאֵל הוּא יֵדָע אִם־בְּמֶרֶד וְאִם־בְּמַעַל בַּֽיהוָה אַל־תּוֹשִׁיעֵנוּ הַיּוֹם הַזֶּֽה׃

'el- -'elohiym- -yehvah-'el- -'elohiym- -yehvah-hv'-yode'a-veyishera'el-hv'-yeda'-'im-vemered-ve'im-vema'al-vayhvah-'al-tvoshiy'env-hayvom-hazeh

KJV: The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, (save us not this day,)

AKJV: The LORD God of gods, the LORD God of gods, he knows, and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, (save us not this day,)

ASV: The Mighty One, God, Jehovah, the Mighty One, God, Jehovah, he knoweth; and Israel he shall know: if it be in rebellion, or if in trespass against Jehovah (save thou us not this day),

YLT: `The God of gods--Jehovah, the God of gods--Jehovah, He is knowing, and Israel, he doth know, if in rebellion, and if in trespass against Jehovah (Thou dost not save us this day!)

Exposition: Joshua 22:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, (save us not this day,)'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:23

Hebrew

לִבְנוֹת לָנוּ מִזְבֵּחַ לָשׁוּב מֵאַחֲרֵי יְהוָה וְאִם־לְהַעֲלוֹת עָלָיו עוֹלָה וּמִנְחָה וְאִם־לַעֲשׂוֹת עָלָיו זִבְחֵי שְׁלָמִים יְהוָה הוּא יְבַקֵּֽשׁ׃

livenvot-lanv-mizevecha-lashvv-me'acharey-yehvah-ve'im-leha'alvot-'alayv-'volah-vminechah-ve'im-la'ashvot-'alayv-zivechey-shelamiym-yehvah-hv'-yevaqesh

KJV: That we have built us an altar to turn from following the LORD, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the LORD himself require it;

AKJV: That we have built us an altar to turn from following the LORD, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the LORD himself require it;

ASV: that we have built us an altar to turn away from following Jehovah; or if to offer thereon burnt-offering or meal-offering, or if to offer sacrifices of peace-offerings thereon, let Jehovah himself require it;

YLT: we are building for ourselves an altar to turn back from after Jehovah, and if to cause to go up on it burnt-offering and present, and if to make on it peace-offerings--Jehovah Himself doth require it .

Exposition: Joshua 22:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'That we have built us an altar to turn from following the LORD, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the LORD himself require it;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:24

Hebrew

וְאִם־לֹא מִדְּאָגָה מִדָּבָר עָשִׂינוּ אֶת־זֹאת לֵאמֹר מָחָר יֹאמְרוּ בְנֵיכֶם לְבָנֵינוּ לֵאמֹר מַה־לָּכֶם וְלַֽיהוָה אֱלֹהֵי יִשְׂרָאֵֽל׃

ve'im-lo'-mide'agah-midavar-'ashiynv-'et-zo't-le'mor-machar-yo'merv-veneykhem-levaneynv-le'mor-mah-lakhem-velayhvah-'elohey-yishera'el

KJV: And if we have not rather done it for fear of this thing, saying, In time to come your children might speak unto our children, saying, What have ye to do with the LORD God of Israel?

AKJV: And if we have not rather done it for fear of this thing, saying, In time to come your children might speak to our children, saying, What have you to do with the LORD God of Israel?

ASV: and if we have not rather out of carefulness done this, and of purpose, saying, In time to come your children might speak unto our children, saying, What have ye to do with Jehovah, the God of Israel?

YLT: `And if not, from fear of this thing we have done it, saying, Hereafter your sons do speak to ours sons, saying, What to you and to Jehovah God of Israel?

Exposition: Joshua 22:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And if we have not rather done it for fear of this thing, saying, In time to come your children might speak unto our children, saying, What have ye to do with the LORD God of Israel?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:25

Hebrew

וּגְבוּל נָֽתַן־יְהוָה בֵּינֵנוּ וּבֵינֵיכֶם בְּנֵי־רְאוּבֵן וּבְנֵי־גָד אֶת־הַיַּרְדֵּן אֵין־לָכֶם חֵלֶק בַּֽיהוָה וְהִשְׁבִּיתוּ בְנֵיכֶם אֶת־בָּנֵינוּ לְבִלְתִּי יְרֹא אֶת־יְהוָֽה׃

vgevvl-natan-yehvah-veynenv-vveyneykhem-veney-re'vven-vveney-gad-'et-hayareden-'eyn-lakhem-cheleq-vayhvah-vehisheviytv-veneykhem-'et-vaneynv-leviletiy-yero'-'et-yehvah

KJV: For the LORD hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the LORD: so shall your children make our children cease from fearing the LORD.

AKJV: For the LORD has made Jordan a border between us and you, you children of Reuben and children of Gad; you have no part in the LORD: so shall your children make our children cease from fearing the LORD.

ASV: for Jehovah hath made the Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no portion in Jehovah: so might your children make our children cease from fearing Jehovah.

YLT: for a border hath Jehovah put between us and you, O sons of Reuben, and sons of Gad--Jordan; ye have no portion in Jehovah--and your sons have caused our sons to cease, not to fear Jehovah.

Exposition: Joshua 22:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For the LORD hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the LORD: so shall your children make our children cease from fearing the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:26

Hebrew

וַנֹּאמֶר נַעֲשֶׂה־נָּא לָנוּ לִבְנוֹת אֶת־הַמִּזְבֵּחַ לֹא לְעוֹלָה וְלֹא לְזָֽבַח׃

vano'mer-na'asheh-na'-lanv-livenvot-'et-hamizevecha-lo'-le'volah-velo'-lezavach

KJV: Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice:

AKJV: Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice:

ASV: Therefore we said, Let us now prepare to build us an altar, not for burnt-offering, nor for sacrifice:

YLT: `And we say, Pray let us prepare for ourselves to build the altar--not for burnt-offering nor for sacrifice--

Exposition: Joshua 22:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:27

Hebrew

כִּי עֵד הוּא בֵּינֵינוּ וּבֵינֵיכֶם וּבֵין דֹּרוֹתֵינוּ אַחֲרֵינוּ לַעֲבֹד אֶת־עֲבֹדַת יְהוָה לְפָנָיו בְּעֹלוֹתֵינוּ וּבִזְבָחֵינוּ וּבִשְׁלָמֵינוּ וְלֹא־יֹאמְרוּ בְנֵיכֶם מָחָר לְבָנֵינוּ אֵין־לָכֶם חֵלֶק בַּיהוָֽה׃

khiy-'ed-hv'-veyneynv-vveyneykhem-vveyn-dorvoteynv-'achareynv-la'avod-'et-'avodat-yehvah-lefanayv-ve'olvoteynv-vvizevacheynv-vvishelameynv-velo'-yo'merv-veneykhem-machar-levaneynv-'eyn-lakhem-cheleq-vayhvah

KJV: But that it may be a witness between us, and you, and our generations after us, that we might do the service of the LORD before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children may not say to our children in time to come, Ye have no part in the LORD.

AKJV: But that it may be a witness between us, and you, and our generations after us, that we might do the service of the LORD before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children may not say to our children in time to come, You have no part in the LORD.

ASV: but it shall be a witness between us and you, and between our generations after us, that we may do the service of Jehovah before him with our burnt-offerings, and with our sacrifices, and with our peace-offerings; that your children may not say to our children in time to come, Ye have no portion in Jehovah.

YLT: but a witness it is between us and you, and between our generations after us, to do the service of Jehovah before Him with our burnt-offerings, and with our sacrifices, and with our peace-offerings, and your sons do not say hereafter to our sons, Ye have no portion in Jehovah.

Exposition: Joshua 22:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But that it may be a witness between us, and you, and our generations after us, that we might do the service of the LORD before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:28

Hebrew

וַנֹּאמֶר וְהָיָה כִּֽי־יֹאמְרוּ אֵלֵינוּ וְאֶל־דֹּרֹתֵינוּ מָחָר וְאָמַרְנוּ רְאוּ אֶת־תַּבְנִית מִזְבַּח יְהוָה אֲשֶׁר־עָשׂוּ אֲבוֹתֵינוּ לֹא לְעוֹלָה וְלֹא לְזֶבַח כִּי־עֵד הוּא בֵּינֵינוּ וּבֵינֵיכֶֽם׃

vano'mer-vehayah-khiy-yo'merv-'eleynv-ve'el-doroteynv-machar-ve'amarenv-re'v-'et-taveniyt-mizevach-yehvah-'asher-'ashv-'avvoteynv-lo'-le'volah-velo'-lezevach-khiy-'ed-hv'-veyneynv-vveyneykhem

KJV: Therefore said we, that it shall be, when they should so say to us or to our generations in time to come, that we may say again, Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offerings, nor for sacrifices; but it is a witness between us and you.

AKJV: Therefore said we, that it shall be, when they should so say to us or to our generations in time to come, that we may say again, Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offerings, nor for sacrifices; but it is a witness between us and you.

ASV: Therefore said we, It shall be, when they so say to us or to our generations in time to come, that we shall say, Behold the pattern of the altar of Jehovah, which our fathers made, not for burnt-offering, nor for sacrifice; but it is a witness between us and you.

YLT: `And we say, And it hath been, when they say so unto us, and unto our generations hereafter, that we have said, See the pattern of the altar of Jehovah, which our fathers made--not for burnt-offering nor for sacrifice--but a witness it is between us and you.

Exposition: Joshua 22:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore said we, that it shall be, when they should so say to us or to our generations in time to come, that we may say again, Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offer...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:29

Hebrew

חָלִילָה לָּנוּ מִמֶּנּוּ לִמְרֹד בַּֽיהוָה וְלָשׁוּב הַיּוֹם מֵאַחֲרֵי יְהוָה לִבְנוֹת מִזְבֵּחַ לְעֹלָה לְמִנְחָה וּלְזָבַח מִלְּבַד מִזְבַּח יְהוָה אֱלֹהֵינוּ אֲשֶׁר לִפְנֵי מִשְׁכָּנֽוֹ׃

chaliylah-lanv-mimenv-limerod-vayhvah-velashvv-hayvom-me'acharey-yehvah-livenvot-mizevecha-le'olah-leminechah-vlezavach-milevad-mizevach-yehvah-'eloheynv-'asher-lifeney-mishekhanvo

KJV: God forbid that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the LORD our God that is before his tabernacle.

AKJV: God forbid that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the LORD our God that is before his tabernacle. ¶

ASV: Far be it from us that we should rebel against Jehovah, and turn away this day from following Jehovah, to build an altar for burnt-offering, for meal-offering, or for sacrifice, besides the altar of Jehovah our God that is before his tabernacle.

YLT: `Far be it from us to rebel against Jehovah, and to turn back to-day from after Jehovah, to build an altar for burnt-offering, for present, and for sacrifice, apart from the altar of Jehovah our God, which is before His tabernacle.'

Exposition: Joshua 22:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'God forbid that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the LORD our God that is b...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:30

Hebrew

וַיִּשְׁמַע פִּֽינְחָס הַכֹּהֵן וּנְשִׂיאֵי הָעֵדָה וְרָאשֵׁי אַלְפֵי יִשְׂרָאֵל אֲשֶׁר אִתּוֹ אֶת־הַדְּבָרִים אֲשֶׁר דִּבְּרוּ בְּנֵי־רְאוּבֵן וּבְנֵי־גָד וּבְנֵי מְנַשֶּׁה וַיִּיטַב בְּעֵינֵיהֶֽם׃

vayishema'-fiynechas-hakhohen-vneshiy'ey-ha'edah-vera'shey-'alefey-yishera'el-'asher-'itvo-'et-hadevariym-'asher-diverv-veney-re'vven-vveney-gad-vveney-menasheh-vayiytav-ve'eyneyhem

KJV: And when Phinehas the priest, and the princes of the congregation and heads of the thousands of Israel which were with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them.

AKJV: And when Phinehas the priest, and the princes of the congregation and heads of the thousands of Israel which were with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spoke, it pleased them.

ASV: And when Phinehas the priest, and the princes of the congregation, even the heads of the thousands of Israel that were with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them well.

YLT: And Phinehas the priest, and the princes of the company, and the heads of the thousands of Israel, who are with him, hear the words which the sons of Reuben, and the sons of Gad, and the sons of Manasseh have spoken, and it is good in their eyes.

Exposition: Joshua 22:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Phinehas the priest, and the princes of the congregation and heads of the thousands of Israel which were with him, heard the words that the children of Reuben and the children of Gad and the children of Manas...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:31

Hebrew

וַיֹּאמֶר פִּֽינְחָס בֶּן־אֶלְעָזָר הַכֹּהֵן אֶל־בְּנֵי־רְאוּבֵן וְאֶל־בְּנֵי־גָד וְאֶל־בְּנֵי מְנַשֶּׁה הַיּוֹם ׀ יָדַעְנוּ כִּֽי־בְתוֹכֵנוּ יְהוָה אֲשֶׁר לֹֽא־מְעַלְתֶּם בַּֽיהוָה הַמַּעַל הַזֶּה אָז הִצַּלְתֶּם אֶת־בְּנֵי יִשְׂרָאֵל מִיַּד יְהוָֽה׃

vayo'mer-fiynechas-ven-'ele'azar-hakhohen-'el-veney-re'vven-ve'el-veney-gad-ve'el-veney-menasheh-hayvom- -yada'env-khiy-vetvokhenv-yehvah-'asher-lo'-me'aletem-vayhvah-hama'al-hazeh-'az-hitzaletem-'et-veney-yishera'el-miyad-yehvah

KJV: And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the LORD is among us, because ye have not committed this trespass against the LORD: now ye have delivered the children of Israel out of the hand of the LORD.

AKJV: And Phinehas the son of Eleazar the priest said to the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the LORD is among us, because you have not committed this trespass against the LORD: now you have delivered the children of Israel out of the hand of the LORD. ¶

ASV: And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we know that Jehovah is in the midst of us, because ye have not committed this trespass against Jehovah: now have ye delivered the children of Israel out of the hand of Jehovah.

YLT: And Phinehas son of Eleazar the priest saith unto the sons of Reuben, and unto the sons of Gad, and unto the sons of Manasseh, `To-day we have known that Jehovah is in our midst, because ye have not committed against Jehovah this trespass--then ye have delivered the sons of Israel out of the hand of Jehovah.'

Exposition: Joshua 22:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the LORD is among us, because ye have not committed t...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:32

Hebrew

וַיָּשָׁב פִּֽינְחָס בֶּן־אֶלְעָזָר הַכֹּהֵן ׀ וְהַנְּשִׂיאִים מֵאֵת בְּנֵֽי־רְאוּבֵן וּמֵאֵת בְּנֵי־גָד מֵאֶרֶץ הַגִּלְעָד אֶל־אֶרֶץ כְּנַעַן אֶל־בְּנֵי יִשְׂרָאֵל וַיָּשִׁבוּ אוֹתָם דָּבָֽר׃

vayashav-fiynechas-ven-'ele'azar-hakhohen- -vehaneshiy'iym-me'et-veney-re'vven-vme'et-veney-gad-me'eretz-hagile'ad-'el-'eretz-khena'an-'el-veney-yishera'el-vayashivv-'votam-davar

KJV: And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again.

AKJV: And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, to the land of Canaan, to the children of Israel, and brought them word again.

ASV: And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again.

YLT: And Phinehas son of Eleazar the priest, and the princes, turn back from the sons of Reuben, and from the sons of Gad, out of the land of Gilead, unto the land of Canaan, unto the sons of Israel, and bring them back word;

Exposition: Joshua 22:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and broug...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:33

Hebrew

וַיִּיטַב הַדָּבָר בְּעֵינֵי בְּנֵי יִשְׂרָאֵל וַיְבָרֲכוּ אֱלֹהִים בְּנֵי יִשְׂרָאֵל וְלֹא אָמְרוּ לַעֲלוֹת עֲלֵיהֶם לַצָּבָא לְשַׁחֵת אֶת־הָאָרֶץ אֲשֶׁר בְּנֵי־רְאוּבֵן וּבְנֵי־גָד יֹשְׁבִים בָּֽהּ׃

vayiytav-hadavar-ve'eyney-veney-yishera'el-vayevarakhv-'elohiym-veney-yishera'el-velo'-'amerv-la'alvot-'aleyhem-latzava'-leshachet-'et-ha'aretz-'asher-veney-re'vven-vveney-gad-yosheviym-vah

KJV: And the thing pleased the children of Israel; and the children of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelt.

AKJV: And the thing pleased the children of Israel; and the children of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelled.

ASV: And the thing pleased the children of Israel; and the children of Israel blessed God, and spake no more of going up against them to war, to destroy the land wherein the children of Reuben and the children of Gad dwelt.

YLT: and the thing is good in the eyes of the sons of Israel, and the sons of Israel bless God, and have not said to go up against them to war, to destroy the land which the sons of Reuben, and the sons of Gad, are dwelling in.

Exposition: Joshua 22:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the thing pleased the children of Israel; and the children of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelt.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 22:34

Hebrew

וַֽיִּקְרְאוּ בְּנֵי־רְאוּבֵן וּבְנֵי־גָד לַמִּזְבֵּחַ כִּי עֵד הוּא בֵּֽינֹתֵינוּ כִּי יְהוָה הָאֱלֹהִֽים׃

vayiqere'v-veney-re'vven-vveney-gad-lamizevecha-khiy-'ed-hv'-veynoteynv-khiy-yehvah-ha'elohiym

KJV: And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the LORD is God.

AKJV: And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the LORD is God.

ASV: And the children of Reuben and the children of Gad called the altar Ed: For, said they, it is a witness between us that Jehovah is God.

YLT: And the sons of Reuben and the sons of Gad proclaim concerning the altar, that `it is a witness between us that Jehovah is God.'

Exposition: Joshua 22:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the LORD is God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.