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Joshua documents the conquest and settlement of Canaan under Joshua ben Nun (c. 1406-1380 BC on the early date, c. 1220-1200 BC on the late date). Archaeological evidence — including the Jericho debate (Kathleen Kenyon vs. Bryant Wood), the Hazor stratum, and the Amarna letters referencing 'Habiru' incursions — informs ongoing historical reassessment.
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Connected primary witness
- Connected ID:
Joshua_7
- Primary Witness Text: But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel. And Joshua sent men from Jericho to Ai, which is beside Beth–aven, on the east side of Beth–el, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai. And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labour thither; for they are but few. So there went up thither of the people about three thousand men: and they fled before the men of Ai. And the men of Ai smote of them about thirty and six men: for they chased them from before the gate even unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water. And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust upon their heads. And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan! O Lord, what shall I say, when Israel turneth their backs before their enemies! For the Canaanites and all the inhabitants of the la...
Connected dataset overlay
- Connected ID:
Joshua_7
- Chapter Blob Preview: But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel. And Joshua sent men from Jericho to Ai, which is beside Beth–aven, on the east side of Beth–el, and spake unto them, saying...
Chapter frameStart here before opening notes.
Chapter frame
Joshua documents the conquest and settlement of Canaan under Joshua ben Nun (c. 1406-1380 BC on the early date, c. 1220-1200 BC on the late date). Archaeological evidence — including the Jericho debate (Kathleen Kenyon vs. Bryant Wood), the Hazor stratum, and the Amarna letters referencing 'Habiru' incursions — informs ongoing historical reassessment.
Theologically, Joshua typifies Christ: the Hebrew name Yehoshua is the same name as Jesus (Iēsous in LXX), and the rest that Joshua gave anticipated the greater rest of Hebrews 4. The Rahab narrative introduces the scarlet cord as a sign of redemption — a type richly explored in later typological interpretation.
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Joshua 7:1
Hebrew
וַיִּמְעֲלוּ בְנֵֽי־יִשְׂרָאֵל מַעַל בַּחֵרֶם וַיִּקַּח עָכָן בֶּן־כַּרְמִי בֶן־זַבְדִּי בֶן־זֶרַח לְמַטֵּה יְהוּדָה מִן־הַחֵרֶם וַיִּֽחַר־אַף יְהוָה בִּבְנֵי יִשְׂרָאֵֽל׃vayime'alv-veney-yishera'el-ma'al-vacherem-vayiqach-'akhan-ven-kharemiy-ven-zavediy-ven-zerach-lemateh-yehvdah-min-hacherem-vayichar-'af-yehvah-viveney-yishera'el
KJV: But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.
AKJV: But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.
ASV: But the children of Israel committed a trespass in the devoted thing; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the devoted thing: and the anger of Jehovah was kindled against the children of Israel.
YLT: And the sons of Israel commit a trespass in the devoted thing, and Achan, son of Carmi, son of Zabdi, son of Zerah, of the tribe of Judah, taketh of the devoted thing, and the anger of Jehovah burneth against the sons of Israel.
Exposition: Joshua 7:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was...'. 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 7:2
Hebrew
וַיִּשְׁלַח יְהוֹשֻׁעַ אֲנָשִׁים מִֽירִיחוֹ הָעַי אֲשֶׁר עִם־בֵּית אָוֶן מִקֶּדֶם לְבֵֽית־אֵל וַיֹּאמֶר אֲלֵיהֶם לֵאמֹר עֲלוּ וְרַגְּלוּ אֶת־הָאָרֶץ וַֽיַּעֲלוּ הָאֲנָשִׁים וַֽיְרַגְּלוּ אֶת־הָעָֽי׃vayishelach-yehvoshu'a-'anashiym-miyriychvo-ha'ay-'asher-'im-veyt-'aven-miqedem-leveyt-'el-vayo'mer-'aleyhem-le'mor-'alv-veragelv-'et-ha'aretz-vaya'alv-ha'anashiym-vayeragelv-'et-ha'ay
KJV: And Joshua sent men from Jericho to Ai, which is beside Beth–aven, on the east side of Beth–el, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai.
AKJV: And Joshua sent men from Jericho to Ai, which is beside Bethaven, on the east of Bethel, and spoke to them, saying, Go up and view the country. And the men went up and viewed Ai.
ASV: And Joshua sent men from Jericho to Ai, which is beside Beth-aven, on the east side of Beth-el, and spake unto them, saying, Go up and spy out the land. And the men went up and spied out Ai.
YLT: And Joshua sendeth men from Jericho to Ai, which is near Beth-Aven, on the east of Bethel, and speaketh unto them, saying, `Go up and spy the land;' and the men go up and spy Ai,
Commentary WitnessJoshua 7:2Quoted commentary witness
Commentary Witness
Joshua 7:2
Verse 2 Sent men from Jericho to Ai - This is the place called Hai, Gen 12:8. It was in the east of Beth-el, north of Jericho, from which it was distant about ten or twelve miles. From Jos 7:4, Jos 7:5 it appears to have been situated upon a hill, and belonged to the Amorites, as we learn from Jos 7:7. It is very likely that it was a strong place, as it chose to risk a siege, notwithstanding the extraordinary destruction of Jericho which it had lately witnessed.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 12:8
Named authorities or texts detected in the witness
- Hai
- Jericho
- Amorites
Exposition: Joshua 7:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua sent men from Jericho to Ai, which is beside Beth–aven, on the east side of Beth–el, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai.'. 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 7:3
Hebrew
וַיָּשֻׁבוּ אֶל־יְהוֹשֻׁעַ וַיֹּאמְרוּ אֵלָיו אַל־יַעַל כָּל־הָעָם כְּאַלְפַּיִם אִישׁ אוֹ כִּשְׁלֹשֶׁת אֲלָפִים אִישׁ יַעֲלוּ וְיַכּוּ אֶת־הָעָי אַל־תְּיַגַּע־שָׁמָּה אֶת־כָּל־הָעָם כִּי מְעַט הֵֽמָּה׃vayashuvv-'el-yehvoshu'a-vayo'merv-'elayv-'al-ya'al-khal-ha'am-khe'alefayim-'iysh-'vo-khisheloshet-'alafiym-'iysh-ya'alv-veyakhv-'et-ha'ay-'al-teyaga'-shamah-'et-khal-ha'am-khiy-me'at-hemah
KJV: And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labour thither; for they are but few.
AKJV: And they returned to Joshua, and said to him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labor thither; for they are but few.
ASV: And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; make not all the people to toil thither; for they are but few.
YLT: and they turn back unto Joshua, and say unto him, `Let not all the people go up; let about two thousand men, or about three thousand men, go up, and they smite Ai; cause not all the people to labour thither; for they are few.'
Commentary Witness (Generated)Joshua 7:3Generated editorial synthesis
Commentary Witness (Generated)
Joshua 7:3
Joshua 7:3 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labour thither; for they are but few.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 7:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 7:3
Named authorities or texts detected in the witness
- Joshua
- Ai
Exposition: Joshua 7:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labour thither; for they are but few.'. 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 7:4
Hebrew
וַיַּעֲלוּ מִן־הָעָם שָׁמָּה כִּשְׁלֹשֶׁת אֲלָפִים אִישׁ וַיָּנֻסוּ לִפְנֵי אַנְשֵׁי הָעָֽי׃vaya'alv-min-ha'am-shamah-khisheloshet-'alafiym-'iysh-vayanusv-lifeney-'aneshey-ha'ay
KJV: So there went up thither of the people about three thousand men: and they fled before the men of Ai.
AKJV: So there went up thither of the people about three thousand men: and they fled before the men of Ai.
ASV: So there went up thither of the people about three thousand men: and they fled before the men of Ai.
YLT: And there go up of the people thither about three thousand men, and they flee before the men of Ai,
Commentary WitnessJoshua 7:4Quoted commentary witness
Commentary Witness
Joshua 7:4
Verse 4 About three thousand men - The spies sent to reconnoitre the place (Jos 7:3) reported that the town was meanly garrisoned, and that two or three thousand men would be sufficient to take it. These were accordingly sent up, and were repulsed by the Amorites.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Amorites
Exposition: Joshua 7:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So there went up thither of the people about three thousand men: and they fled before the men of Ai.'. 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 7:5
Hebrew
וַיַּכּוּ מֵהֶם אַנְשֵׁי הָעַי כִּשְׁלֹשִׁים וְשִׁשָּׁה אִישׁ וַֽיִּרְדְּפוּם לִפְנֵי הַשַּׁעַר עַד־הַשְּׁבָרִים וַיַּכּוּם בַּמּוֹרָד וַיִּמַּס לְבַב־הָעָם וַיְהִי לְמָֽיִם׃vayakhv-mehem-'aneshey-ha'ay-khisheloshiym-veshishah-'iysh-vayiredefvm-lifeney-hasha'ar-'ad-hashevariym-vayakhvm-vamvorad-vayimas-levav-ha'am-vayehiy-lemayim
KJV: And the men of Ai smote of them about thirty and six men: for they chased them from before the gate even unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water.
AKJV: And the men of Ai smote of them about thirty and six men: for they chased them from before the gate even to Shebarim, and smote them in the going down: why the hearts of the people melted, and became as water. ¶
ASV: And the men of Ai smote of them about thirty and six men; and they chased them from before the gate even unto Shebarim, and smote them at the descent: and the hearts of the people melted, and became as water.
YLT: and the men of Ai smite of them about thirty and six men, and pursue them before the gate unto Shebarim, and they smite them in Morad; and the heart of the people is melted, and becometh water.
Commentary WitnessJoshua 7:5Quoted commentary witness
Commentary Witness
Joshua 7:5
Verse 5 They chased them from before the gate even unto Shebarim - They seem to have presumed that the men of Ai would have immediately opened their gates to them, and therefore they marched up with confidence; but the enemy appearing, they were put to flight, their ranks utterly broken, and thirty-six of them killed. שברים Shebarim signifies breaches or broken places, and may here apply to the ranks of the Israelites, which were broken by the men of Ai; for the people were totally routed, though there were but few slain. They were panic-struck, and fled in the utmost confusion. The hearts of the people melted - They were utterly discouraged; and by this gave an ample proof that without the supernatural assistance of God they could never have conquered the land.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Israelites
- Ai
Exposition: Joshua 7:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the men of Ai smote of them about thirty and six men: for they chased them from before the gate even unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water.'. 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 7:6
Hebrew
וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו וַיִּפֹּל עַל־פָּנָיו אַרְצָה לִפְנֵי אֲרוֹן יְהוָה עַד־הָעֶרֶב הוּא וְזִקְנֵי יִשְׂרָאֵל וַיַּעֲלוּ עָפָר עַל־רֹאשָֽׁם׃vayiqera'-yehvoshu'a-shimelotayv-vayifol-'al-fanayv-'aretzah-lifeney-'arvon-yehvah-'ad-ha'erev-hv'-veziqeney-yishera'el-vaya'alv-'afar-'al-ro'sham
KJV: And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust upon their heads.
AKJV: And Joshua rent his clothes, and fell to the earth on his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust on their heads.
ASV: And Joshua rent his clothes, and fell to the earth upon his face before the ark of Jehovah until the evening, he and the elders of Israel; and they put dust upon their heads.
YLT: And Joshua rendeth his garments, and falleth on his face to the earth before the ark of Jehovah till the evening, he and the elders of Israel, and they cause dust to go up on their head.
Commentary WitnessJoshua 7:6Quoted commentary witness
Commentary Witness
Joshua 7:6
Verse 6 Joshua rent his clothes, etc. - It was not in consequence of this slight discomfiture, simply considered in itself, that Joshua laid this business so much to heart; but 1. Because the people melted, and became as water, and there was little hope that they would make any stand against the enemy; and 2. Because this defeat evidently showed that God had turned his hand against them. Had it not been so, their enemies could not have prevailed. Put dust upon their heads - Rending the clothes, beating the breast, tearing the hair, putting dust upon the head, and falling down prostrate, were the usual marks of deep affliction and distress. Most nations have expressed their sorrow in a similar way. The example of the distressed family of King Latinus, so affectingly related by Virgil, may be adduced in illustration of many passages in the history of the patriarchs, prophets, apostles, etc. Regina ut testis venientem prospicit hostem - Purpureos moritura manu discindit amictus - Filia prima manu flavos Lavinia crines, Et roseas laniata genas. - It scissa veste Latinus - Canitiem immundo perfusam pulvere turpans. Aen. lib. xii., ver. 594. "The queen, who saw the foes invade the town, And brands on tops of burning houses thrown, She raves against the gods, she beats her breast, And tears, with both her hands, her purple vest. The sad Lavinia rends her yellow hair, And rosy cheeks; the rest her sorrow share. Latinus tears his garments as he goes, Both for his public and his private woes; With filth his venerable beard besmears, And sordid dust deforms his silver hairs." Dryden.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Dryden
- King Latinus
- Virgil
- Aen
Exposition: Joshua 7:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust upon their heads.'. 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 7:7
Hebrew
וַיֹּאמֶר יְהוֹשֻׁעַ אֲהָהּ ׀ אֲדֹנָי יְהוִה לָמָה הֵעֲבַרְתָּ הַעֲבִיר אֶת־הָעָם הַזֶּה אֶת־הַיַּרְדֵּן לָתֵת אֹתָנוּ בְּיַד הָאֱמֹרִי לְהַאֲבִידֵנוּ וְלוּ הוֹאַלְנוּ וַנֵּשֶׁב בְּעֵבֶר הַיַּרְדֵּֽן׃vayo'mer-yehvoshu'a-'ahah- -'adonay-yehvih-lamah-he'avareta-ha'aviyr-'et-ha'am-hazeh-'et-hayareden-latet-'otanv-veyad-ha'emoriy-leha'aviydenv-velv-hvo'alenv-vaneshev-ve'ever-hayareden
KJV: And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan!
AKJV: And Joshua said, Alas, O LORD God, why have you at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelled on the other side Jordan!
ASV: And Joshua said, Alas, O Lord Jehovah, wherefore hast thou at all brought this people over the Jordan, to deliver us into the hand of the Amorites, to cause us to perish? would that we had been content and dwelt beyond the Jordan!
YLT: And Joshua saith, `Ah, Lord Jehovah, why hast Thou at all caused this people to pass over the Jordan, to give us into the hand of the Amorite to destroy us? --and oh that we had been willing--and we dwell beyond the Jordan!
Commentary WitnessJoshua 7:7Quoted commentary witness
Commentary Witness
Joshua 7:7
Verse 7 Alas, O Lord God - Particles of exclamations and distress, or what are called interjections, are nearly the same in all languages: and the reason is because they are the simple voice of nature. The Hebrew word which we translate alas is אהה ahah. The complaint of Joshua in this and the following verses seems principally to have arisen from his deep concern for the glory of God, and the affecting interest he took in behalf of the people: he felt for the thousands of Israel, whom he considered as abandoned to destruction: and he felt for the glory of God, for he knew should Israel be destroyed God's name would be blasphemed among the heathen; and his expostulations with his Maker, which have been too hastily blamed by some, as savouring of too great freedom and impatience are founded on God's own words, Deu 32:26, Deu 32:27, and on the practice of Moses himself, who had used similar expressions on a similar occasion; see Exo 5:22, Exo 5:23; Num 14:13-18.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 14:13-18
Named authorities or texts detected in the witness
- Moses
- Alas
- Israel
- Maker
Exposition: Joshua 7:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side...'. 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 7:8
Hebrew
בִּי אֲדֹנָי מָה אֹמַר אַחֲרֵי אֲשֶׁר הָפַךְ יִשְׂרָאֵל עֹרֶף לִפְנֵי אֹיְבָֽיו׃viy-'adonay-mah-'omar-'acharey-'asher-hafakhe-yishera'el-'oref-lifeney-'oyevayv
KJV: O Lord, what shall I say, when Israel turneth their backs before their enemies!
AKJV: O LORD, what shall I say, when Israel turns their backs before their enemies!
ASV: Oh, Lord, what shall I say, after that Israel hath turned their backs before their enemies!
YLT: Oh, Lord, what do I say, after that Israel hath turned the neck before its enemies?
Commentary Witness (Generated)Joshua 7:8Generated editorial synthesis
Commentary Witness (Generated)
Joshua 7:8
Joshua 7:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'O Lord, what shall I say, when Israel turneth their backs before their enemies!'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 7:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 7:8
Named authorities or texts detected in the witness
- Lord
Exposition: Joshua 7:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'O Lord, what shall I say, when Israel turneth their backs before their enemies!'. 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 7:9
Hebrew
וְיִשְׁמְעוּ הַֽכְּנַעֲנִי וְכֹל יֹשְׁבֵי הָאָרֶץ וְנָסַבּוּ עָלֵינוּ וְהִכְרִיתוּ אֶת־שְׁמֵנוּ מִן־הָאָרֶץ וּמַֽה־תַּעֲשֵׂה לְשִׁמְךָ הַגָּדֽוֹל׃veyisheme'v-hakhena'aniy-vekhol-yoshevey-ha'aretz-venasavv-'aleynv-vehikheriytv-'et-shemenv-min-ha'aretz-vmah-ta'asheh-leshimekha-hagadvol
KJV: For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?
AKJV: For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what will you do to your great name? ¶
ASV: For the Canaanites and all the inhabitants of the land will hear of it, and will compass us round, and cut off our name from the earth: and what wilt thou do for thy great name?
YLT: and the Canaanite and all the inhabitants of the land do hear, and have come round against us, and cut off our name out of the earth; and what dost Thou do for Thy great name?'
Commentary Witness (Generated)Joshua 7:9Generated editorial synthesis
Commentary Witness (Generated)
Joshua 7:9
Joshua 7:9 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 7:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 7:9
Exposition: Joshua 7:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?'. 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 7:10
Hebrew
וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ קֻם לָךְ לָמָּה זֶּה אַתָּה נֹפֵל עַל־פָּנֶֽיךָ׃vayo'mer-yehvah-'el-yehvoshu'a-qum-lakhe-lamah-zeh-'atah-nofel-'al-faneykha
KJV: And the LORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?
AKJV: And the LORD said to Joshua, Get you up; why lie you thus on your face?
ASV: And Jehovah said unto Joshua, Get thee up; wherefore art thou thus fallen upon thy face?
YLT: And Jehovah saith unto Joshua, `Rise for thee, why is this? --thou art falling on thy face?
Commentary WitnessJoshua 7:10Quoted commentary witness
Commentary Witness
Joshua 7:10
Verse 10 Wherefore liest thou thus upon thy face? - It is plain there was nothing in Joshua's prayer or complaint that was offensive to God, for here there is no reprehension: Why liest thou thus? this is no time for complaint; something else is indispensably necessary to be done.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
Exposition: Joshua 7:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?'. 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 7:11
Hebrew
חָטָא יִשְׂרָאֵל וְגַם עָבְרוּ אֶת־בְּרִיתִי אֲשֶׁר צִוִּיתִי אוֹתָם וְגַם לָֽקְחוּ מִן־הַחֵרֶם וְגַם גָּֽנְבוּ וְגַם כִּֽחֲשׁוּ וְגַם שָׂמוּ בִכְלֵיהֶֽם׃chata'-yishera'el-vegam-'averv-'et-veriytiy-'asher-tziviytiy-'votam-vegam-laqechv-min-hacherem-vegam-ganevv-vegam-khichashv-vegam-shamv-vikheleyhem
KJV: Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.
AKJV: Israel has sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.
ASV: Israel hath sinned; yea, they have even transgressed my covenant which I commanded them: yea, they have even taken of the devoted thing, and have also stolen, and dissembled also; and they have even put it among their own stuff.
YLT: Israel hath sinned, and also they have transgressed My covenant which I commanded them, and also taken of the devoted thing, and also stolen, and also deceived, and also put it among their vessels,
Commentary WitnessJoshua 7:11Quoted commentary witness
Commentary Witness
Joshua 7:11
Verse 11 Israel hath sinned - It is impossible that God should turn against his people, if they had not turned away from him. They have taken of the accursed thing, notwithstanding my severe prohibition. They have also stolen, supposing, if not seen by their brethren, I should either not see or not regard it. They have dissembled - pretended to have kept strictly the command I gave them; and have put it among their own stuff - considered it now as a part of their own property.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:11
Source lane
Apologetics Bible source bundle
Exposition: Joshua 7:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their...'. 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 7:12
Hebrew
וְלֹא יֻכְלוּ בְּנֵי יִשְׂרָאֵל לָקוּם לִפְנֵי אֹיְבֵיהֶם עֹרֶף יִפְנוּ לִפְנֵי אֹֽיְבֵיהֶם כִּי הָיוּ לְחֵרֶם לֹא אוֹסִיף לִֽהְיוֹת עִמָּכֶם אִם־לֹא תַשְׁמִידוּ הַחֵרֶם מִֽקִּרְבְּכֶֽם׃velo'-yukhelv-veney-yishera'el-laqvm-lifeney-'oyeveyhem-'oref-yifenv-lifeney-'oyeveyhem-khiy-hayv-lecherem-lo'-'vosiyf-liheyvot-'imakhem-'im-lo'-tashemiydv-hacherem-miqirevekhem
KJV: Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.
AKJV: Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except you destroy the accursed from among you.
ASV: Therefore the children of Israel cannot stand before their enemies; they turn their backs before their enemies, because they are become accursed: I will not be with you any more, except ye destroy the devoted thing from among you.
YLT: and the sons of Israel have not been able to stand before their enemies; the neck they turn before their enemies, for they have become a devoted thing; I add not to be with you--if ye destroy not the devoted thing out of your midst.
Commentary WitnessJoshua 7:12Quoted commentary witness
Commentary Witness
Joshua 7:12
Verse 12 Because they were accursed - From this verse it appears that the nature of the execration or anathema was such, that those who took of the thing doomed to destruction fell immediately under the same condemnation. The inhabitants of Jericho and all that they had were accursed: therefore they and all their substance were to be destroyed. The Israelites took of the accursed thing, and therefore became accursed with it. This was certainly understood when the curse was pronounced: Every man who touches this property shall be involved in the same execration. Achan therefore was sufficiently aware of the risk he ran in taking any part of the anathematized thing; and when viewed in this light, the punishment inflicted on him will appear to be perfectly just and proper.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:12
Source lane
Apologetics Bible source bundle
Exposition: Joshua 7:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from...'. 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 7:13
Hebrew
קֻם קַדֵּשׁ אֶת־הָעָם וְאָמַרְתָּ הִתְקַדְּשׁוּ לְמָחָר כִּי כֹה אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל חֵרֶם בְּקִרְבְּךָ יִשְׂרָאֵל לֹא תוּכַל לָקוּם לִפְנֵי אֹיְבֶיךָ עַד־הֲסִירְכֶם הַחֵרֶם מִֽקִּרְבְּכֶֽם׃qum-qadesh-'et-ha'am-ve'amareta-hiteqadeshv-lemachar-khiy-khoh-'amar-yehvah-'elohey-yishera'el-cherem-veqirevekha-yishera'el-lo'-tvkhal-laqvm-lifeney-'oyeveykha-'ad-hasiyrekhem-hacherem-miqirevekhem
KJV: Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you.
AKJV: Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus says the LORD God of Israel, There is an accursed thing in the middle of you, O Israel: you can not stand before your enemies, until you take away the accursed thing from among you.
ASV: Up, sanctify the people, and say, Sanctify yourselves against to-morrow: for thus saith Jehovah, the God of Israel, There is a devoted thing in the midst of thee, O Israel; thou canst not stand before thine enemies, until ye take away the devoted thing from among you.
YLT: `Rise, sanctify the people, and thou hast said, Sanctify yourselves for to-morrow; for thus said Jehovah, God of Israel, A devoted thing is in thy midst, O Israel, thou art not able to stand before thine enemies till your turning aside of the devoted thing out of your midst;
Commentary WitnessJoshua 7:13Quoted commentary witness
Commentary Witness
Joshua 7:13
Verse 13 Up, sanctify the people - Joshua, all the time that God spake, lay prostrate before the ark: he is now commanded to get up, and sanctify the people, i.e., cause them to wash themselves, and get into a proper disposition to hear the judgment of the Lord relative to the late transactions.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Up
- Joshua
Exposition: Joshua 7:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, 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 7:14
Hebrew
וְנִקְרַבְתֶּם בַּבֹּקֶר לְשִׁבְטֵיכֶם וְהָיָה הַשֵּׁבֶט אֲשֶׁר־יִלְכְּדֶנּוּ יְהוָה יִקְרַב לַמִּשְׁפָּחוֹת וְהַמִּשְׁפָּחָה אֲשֶֽׁר־יִלְכְּדֶנָּה יְהוָה תִּקְרַב לַבָּתִּים וְהַבַּיִת אֲשֶׁר יִלְכְּדֶנּוּ יְהוָה יִקְרַב לַגְּבָרִֽים׃veniqeravetem-vavoqer-leshiveteykhem-vehayah-hashevet-'asher-yilekhedenv-yehvah-yiqerav-lamishefachvot-vehamishefachah-'asher-yilekhedenah-yehvah-tiqerav-lavatiym-vehavayit-'asher-yilekhedenv-yehvah-yiqerav-lagevariym
KJV: In the morning therefore ye shall be brought according to your tribes: and it shall be, that the tribe which the LORD taketh shall come according to the families thereof; and the family which the LORD shall take shall come by households; and the household which the LORD shall take shall come man by man.
AKJV: In the morning therefore you shall be brought according to your tribes: and it shall be, that the tribe which the LORD takes shall come according to the families thereof; and the family which the LORD shall take shall come by households; and the household which the LORD shall take shall come man by man.
ASV: In the morning therefore ye shall be brought near by your tribes: and it shall be, that the tribe which Jehovah taketh shall come near by families; and the family which Jehovah shall take shall come near by households; and the household which Jehovah shall take shall come near man by man.
YLT: and ye have been brought near in the morning by your tribes, and it hath been, the tribe which Jehovah doth capture doth draw near by families, and the family which Jehovah doth capture doth draw near by households, and the household which Jehovah doth capture doth draw near by men;
Commentary WitnessJoshua 7:14Quoted commentary witness
Commentary Witness
Joshua 7:14
Verse 14 Ye shall be brought according to your tribes - It has been a subject of serious inquiry in what manner and by what means the culpable tribe, family, household, and individual, were discovered. The Jews have many conceits on the subject; the most rational is, that the tribes being, in their representatives, brought before the high priest, the stone on the breastplate gave immediate intimation by suddenly losing its lustre. According to them, this is what is termed consulting God by Urim and Thummim. It is however most probable that the whole was determined by the lot; and that God chose this method to detect the guilty tribe, next the family, thirdly the household, and lastly the individual. This was nearly the plan pursued in the election of Saul by Samuel. "Now therefore," says he, "present yourselves before the Lord by your tribes, and by your thousands. And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken. When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken," 1Sam 10:19, 1Sam 10:20. If the lot was used in the one case it was doubtless used in the other also, as the procedure in the main was entirely similar. The same mode was used to find out who it was that transgressed the king's command, when it was found that Jonathan had eaten a little honey, 1Sam 14:40-43. It is well known that the promised land was divided by lot among the Israelites; (see Num 26:55; Num 33:54; Deu 1:38, etc.); and that the courses of the priests were regulated by lot in the days of David, 1Chr 24:5, etc. That this was a frequent mode of determining difficult questions, and appointed by God himself, is evident from Lev 16:8; Psa 51:18; Pro 16:33; Pro 18:18; Act 1:26.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Sam 10:19
- 1Sam 10:20
- 1Sam 14:40-43
- Num 26:55
- Num 33:54
- 1Chr 24:5
- Lev 16:8
- Act 1:26
Named authorities or texts detected in the witness
- Jonathan
- Thummim
- Samuel
- Israelites
- David
Exposition: Joshua 7:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In the morning therefore ye shall be brought according to your tribes: and it shall be, that the tribe which the LORD taketh shall come according to the families thereof; and the family which the LORD shall take shall...'. 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 7:15
Hebrew
וְהָיָה הַנִּלְכָּד בַּחֵרֶם יִשָּׂרֵף בָּאֵשׁ אֹתוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ כִּי עָבַר אֶת־בְּרִית יְהוָה וְכִֽי־עָשָׂה נְבָלָה בְּיִשְׂרָאֵֽל׃vehayah-hanilekhad-vacherem-yisharef-va'esh-'otvo-ve'et-khal-'asher-lvo-khiy-'avar-'et-veriyt-yehvah-vekhiy-'ashah-nevalah-veyishera'el
KJV: And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.
AKJV: And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he has: because he has transgressed the covenant of the LORD, and because he has worked folly in Israel. ¶
ASV: And it shall be, that he that is taken with the devoted thing shall be burnt with fire, he and all that he hath; because he hath transgressed the covenant of Jehovah, and because he hath wrought folly in Israel.
YLT: and it hath been, he who is captured with the devoted thing is burnt with fire, he and all that he hath, because he hath transgressed the covenant of Jehovah, and because he hath done folly in Israel.'
Commentary Witness (Generated)Joshua 7:15Generated editorial synthesis
Commentary Witness (Generated)
Joshua 7:15
Joshua 7:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 7:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 7:15
Named authorities or texts detected in the witness
- Israel
Exposition: Joshua 7:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in 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 7:16
Hebrew
וַיַּשְׁכֵּם יְהוֹשֻׁעַ בַּבֹּקֶר וַיַּקְרֵב אֶת־יִשְׂרָאֵל לִשְׁבָטָיו וַיִּלָּכֵד שֵׁבֶט יְהוּדָֽה׃vayashekhem-yehvoshu'a-vavoqer-vayaqerev-'et-yishera'el-lishevatayv-vayilakhed-shevet-yehvdah
KJV: So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken:
AKJV: So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken:
ASV: So Joshua rose up early in the morning, and brought Israel near by their tribes; and the tribe of Judah was taken:
YLT: And Joshua riseth early in the morning, and bringeth Israel near by its tribes, and the tribe of Judah is captured;
Commentary Witness (Generated)Joshua 7:16Generated editorial synthesis
Commentary Witness (Generated)
Joshua 7:16
Joshua 7:16 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 7:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 7:16
Exposition: Joshua 7:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken:'. 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 7:17
Hebrew
וַיַּקְרֵב אֶת־מִשְׁפַּחַת יְהוּדָה וַיִּלְכֹּד אֵת מִשְׁפַּחַת הַזַּרְחִי וַיַּקְרֵב אֶת־מִשְׁפַּחַת הַזַּרְחִי לַגְּבָרִים וַיִּלָּכֵד זַבְדִּֽי׃vayaqerev-'et-mishefachat-yehvdah-vayilekhod-'et-mishefachat-hazarechiy-vayaqerev-'et-mishefachat-hazarechiy-lagevariym-vayilakhed-zavediy
KJV: And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken:
AKJV: And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken:
ASV: and he brought near the family of Judah; and he took the family of the Zerahites: and he brought near the family of the Zerahites man by man; and Zabdi was taken:
YLT: and he bringeth near the family of Judah, and he captureth the family of the Zarhite; and he bringeth near the family of the Zarhite by men, and Zabdi is captured;
Commentary WitnessJoshua 7:17Quoted commentary witness
Commentary Witness
Joshua 7:17
Verse 17 And he brought the family of Judah - Dr. Kennicott observes, "All Israel came near by Tribes, and one tribe was fixed on; then that tribe came by its Families, and one family was fixed on; then came that family by its Households, and one household was fixed on, and then that household, coming Man by Man, one man was fixed on. Yet according to the present text, in the execution of this command, all Israel came, and the tribe of Judah was fixed on; secondly came the families of Judah, and the family of the Zarhites was fixed on; thirdly came the family of the Zarhites Man by Man, and Zabdi was fixed on; and fourthly came the household of Zabdi Man by Man, and Achan was fixed on. So that in the third article the word for by households is most certainly left out; and the fourth article, man by man, is improperly expressed twice. Instead of לגברים laggebarim, Man by Man, in Jos 7:17, the true word לבתים labbottim, by Households, is preserved in six Hebrew copies, and the Syriac version. By this method was discovered Achan, as he is here five times called, though the valley in which he was stoned is called Achor. He is also called Achar in the text, and in all the versions, in 1Chr 2:7. He is called Achar in the five places of Joshua in the Syrian version; also in all five in the Greek of the Vatican MS., and twice in the Alexandrian MS., and so in Josephus." - Kennicott's Observat.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Chr 2:7
Named authorities or texts detected in the witness
- Josephus
- Dr
- Tribes
- Families
- Households
- Man
- Judah
- Achan
- Achor
- Observat
Exposition: Joshua 7:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken:'. 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 7:18
Hebrew
וַיַּקְרֵב אֶת־בֵּיתוֹ לַגְּבָרִים וַיִּלָּכֵד עָכָן בֶּן־כַּרְמִי בֶן־זַבְדִּי בֶּן־זֶרַח לְמַטֵּה יְהוּדָֽה׃vayaqerev-'et-veytvo-lagevariym-vayilakhed-'akhan-ven-kharemiy-ven-zavediy-ven-zerach-lemateh-yehvdah
KJV: And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.
AKJV: And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.
ASV: and he brought near his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.
YLT: and he bringeth near his household by men, and Achan--son of Carmi, son of Zabdi, son of Zerah, of the tribe of Judah--is captured.
Commentary Witness (Generated)Joshua 7:18Generated editorial synthesis
Commentary Witness (Generated)
Joshua 7:18
Joshua 7:18 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 7:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 7:18
Named authorities or texts detected in the witness
- Achan
- Carmi
- Zabdi
- Zerah
- Judah
Exposition: Joshua 7:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.'. 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 7:19
Hebrew
וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־עָכָן בְּנִי שִֽׂים־נָא כָבוֹד לַֽיהוָה אֱלֹהֵי יִשְׂרָאֵל וְתֶן־לוֹ תוֹדָה וְהַגֶּד־נָא לִי מֶה עָשִׂיתָ אַל־תְּכַחֵד מִמֶּֽנִּי׃vayo'mer-yehvoshu'a-'el-'akhan-veniy-shiym-na'-khavvod-layhvah-'elohey-yishera'el-veten-lvo-tvodah-vehaged-na'-liy-meh-'ashiyta-'al-tekhached-mimeniy
KJV: And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me.
AKJV: And Joshua said to Achan, My son, give, I pray you, glory to the LORD God of Israel, and make confession to him; and tell me now what you have done; hide it not from me.
ASV: And Joshua said unto Achan, My son, give, I pray thee, glory to Jehovah, the God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me.
YLT: And Joshua saith unto Achan, `My son, put, I pray thee, honour on Jehovah, God of Israel, and give to Him thanks, and declare, I pray thee, to me, what thou hast done--hide not from me.'
Commentary WitnessJoshua 7:19Quoted commentary witness
Commentary Witness
Joshua 7:19
Verse 19 My son, give - glory to the Lord God - The person being now detected, Joshua wishes him to acknowledge the omniscience of God, and confess his crime. And doubtless this was designed, not only for the edification of the people, and a vindication of the righteous judgment of God, but in reference to his own salvation; for as his life was now become forfeited to the law, there was the utmost necessity of humiliation before God that his soul might be saved. Give glory to God signifies the same as, Make a thorough confession as in the presence of God, and disguise no part of the truth. In this way and in these very words the Jews adjured the man who had been born blind that he would truly tell who had healed him; for they pretended to believe that Christ was such a sinner that God would not work a miracle by him. Joh 9:24.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joh 9:24
Exposition: Joshua 7:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me.'. 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 7:20
Hebrew
וַיַּעַן עָכָן אֶת־יְהוֹשֻׁעַ וַיֹּאמַר אָמְנָה אָנֹכִי חָטָאתִי לַֽיהוָה אֱלֹהֵי יִשְׂרָאֵל וְכָזֹאת וְכָזֹאת עָשִֽׂיתִי׃vaya'an-'akhan-'et-yehvoshu'a-vayo'mar-'amenah-'anokhiy-chata'tiy-layhvah-'elohey-yishera'el-vekhazo't-vekhazo't-'ashiytiy
KJV: And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:
AKJV: And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:
ASV: And Achan answered Joshua, and said, Of a truth I have sinned against Jehovah, the God of Israel, and thus and thus have I done:
YLT: And Achan answereth Joshua, and saith, `Truly I have sinned against Jehovah, God of Israel, and thus and thus I have done;
Commentary WitnessJoshua 7:20Quoted commentary witness
Commentary Witness
Joshua 7:20
Verse 20 I have sinned against the Lord God - This seems a very honest and hearty confession, and there is hope that this poor culprit escaped perdition.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:20
Source lane
Apologetics Bible source bundle
Exposition: Joshua 7:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:'. 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 7:21
Hebrew
ואראה וָאֵרֶא בַשָּׁלָל אַדֶּרֶת שִׁנְעָר אַחַת טוֹבָה וּמָאתַיִם שְׁקָלִים כֶּסֶף וּלְשׁוֹן זָהָב אֶחָד חֲמִשִּׁים שְׁקָלִים מִשְׁקָלוֹ וָֽאֶחְמְדֵם וָֽאֶקָּחֵם וְהִנָּם טְמוּנִים בָּאָרֶץ בְּתוֹךְ הָאֽ͏ָהֳלִי וְהַכֶּסֶף תַּחְתֶּֽיהָ׃v'r'h-va'ere'-vashalal-'aderet-shine'ar-'achat-tvovah-vma'tayim-sheqaliym-khesef-vleshvon-zahav-'echad-chamishiym-sheqaliym-misheqalvo-va'echemedem-va'eqachem-vehinam-temvniym-va'aretz-vetvokhe-ha'aholiy-vehakhesef-tacheteyha
KJV: When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.
AKJV: When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the middle of my tent, and the silver under it. ¶
ASV: when I saw among the spoil a goodly Babylonish mantle, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.
YLT: and I see among the spoil a goodly robe of Shinar, and two hundred shekels of silver, and one wedge of gold, whose weight is fifty shekels, and I desire them, and take them; and lo, they are hid in the earth, in the midst of my tent, and the silver under it.'
Commentary WitnessJoshua 7:21Quoted commentary witness
Commentary Witness
Joshua 7:21
Verse 21 A goodly Babylonish garment - אדרת שנער addereth shinar, a splendid or costly robe of Shinar; but as Babylon or Babel was built in the plain of Shinar, the word has in general been translated Babylon in this place. It is very probable that this was the robe of the king of Jericho, for the same word is used, Jon 3:6, to express the royal robe, of the king of Nineveh which he laid aside in order to humble himself before God. Bochart and Calmet have shown at large that Babylonish robes were very splendid, and in high reputation. "They are," says Calmet, "generally allowed to have been of various colors, though some suppose they were woven thus; others, that they were embroidered with the needle; and others, that they were painted. Silius Italicus appears to think they were woven thus: - Vestis spirantes referens subtemine vultus, Quos radio caelat Babylon. Punic. lib. xiv., ver. 667. Martial seems to say they were embroidered with the needle: - Non ego praetulerim Babylonia Picta superbe Textra, Semiramia quae variantur Acu. Lib. viii., E. 28, ver. 17. Pliny (lib. viii., c. 48) and Apuleius (Florid. lib. i). speak of them as if painted: "Colores diversos picturae intexere Babylon maxime celebravit, et nomen imposuit." Thus far Calmet: but it may be observed that the clothes woven of divers colors at Babylon, which were so greatly celebrated, and hence called Babylonish garments, appear rather to have had the pictures woven or embroidered in them than painted on them, as Calmet supposes, though it is most likely the figures referred to were the work of the needle after the cloth came from the loom. Aquila translates the original, אדרת שנער addereth shinar, by στολην βαβυλονικην, a Babylonish robe; Symmachus, ενδυμα συναρ, a robe of Synar; the Septuagint, ψιλην ποικιλην, a fine garment of different colors; and the Vulgate, pallium coccineum, a scarlet cloak. There is no doubt it was both beautiful and costly, and on these grounds it was coveted by Achan. Two hundred shekels of silver - At three shillings per shekel, amount to about 30l. sterling. A wedge of gold - A tongue of gold, לשון זהב leshon zahab what we commonly call an ingot of gold, a corruption of the word lingot, signifying a little tongue, of fifty shekels weight. These fifty shekels, in weight 29 oz. 15 15/31 gr., at 2l. 5s. 2 1/2 42/93d. per shekel, would be worth about 113l. 0s. 10 3/4d. This verse gives us a notable instance of the progress of sin. It 1. enters by the eye; 2. sinks into the heart; 3. actuates the hand; and, 4. leads to secrecy and dissimulation. I saw, etc, I coveted, etc. I took and hid them in the earth. Thus says St. James: "When lust (evil desire) is conceived it bringeth forth sin; and when sin is finished it bringeth forth death," Jos 1:15.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Bochart
- Shinar
- Jericho
- Calmet
- Babylon
- Punic
- Textra
- Acu
- Lib
- Florid
- Symmachus
- Synar
- Achan
- St
- James
Exposition: Joshua 7:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in 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 7:22
Hebrew
וַיִּשְׁלַח יְהוֹשֻׁעַ מַלְאָכִים וַיָּרֻצוּ הָאֹהֱלָה וְהִנֵּה טְמוּנָה בְּאָהֳלוֹ וְהַכֶּסֶף תַּחְתֶּֽיהָ׃vayishelach-yehvoshu'a-male'akhiym-vayarutzv-ha'ohelah-vehineh-temvnah-ve'aholvo-vehakhesef-tacheteyha
KJV: So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it.
AKJV: So Joshua sent messengers, and they ran to the tent; and, behold, it was hid in his tent, and the silver under it.
ASV: So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it.
YLT: And Joshua sendeth messengers, and they run unto the tent, and lo, it is hidden in his tent, and the silver under it;
Commentary Witness (Generated)Joshua 7:22Generated editorial synthesis
Commentary Witness (Generated)
Joshua 7:22
Joshua 7:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 7:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 7:22
Exposition: Joshua 7:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under 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 7:23
Hebrew
וַיִּקָּחוּם מִתּוֹךְ הָאֹהֶל וַיְבִאוּם אֶל־יְהוֹשֻׁעַ וְאֶל כָּל־בְּנֵי יִשְׂרָאֵל וַיַּצִּקֻם לִפְנֵי יְהוָֽה׃vayiqachvm-mitvokhe-ha'ohel-vayevi'vm-'el-yehvoshu'a-ve'el-khal-veney-yishera'el-vayatziqum-lifeney-yehvah
KJV: And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the LORD.
AKJV: And they took them out of the middle of the tent, and brought them to Joshua, and to all the children of Israel, and laid them out before the LORD.
ASV: And they took them from the midst of the tent, and brought them unto Joshua, and unto all the children of Israel; and they laid them down before Jehovah.
YLT: and they take them out of the midst of the tent, and bring them in unto Joshua, and unto all the sons of Israel, and pour them out before Jehovah.
Commentary Witness (Generated)Joshua 7:23Generated editorial synthesis
Commentary Witness (Generated)
Joshua 7:23
Joshua 7:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the LORD.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 7:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 7:23
Named authorities or texts detected in the witness
- Joshua
- Israel
Exposition: Joshua 7:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before 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 7:24
Hebrew
וַיִּקַּח יְהוֹשֻׁעַ אֶת־עָכָן בֶּן־זֶרַח וְאֶת־הַכֶּסֶף וְאֶת־הָאַדֶּרֶת וְֽאֶת־לְשׁוֹן הַזָּהָב וְֽאֶת־בָּנָיו וְֽאֶת־בְּנֹתָיו וְאֶת־שׁוֹרוֹ וְאֶת־חֲמֹרוֹ וְאֶת־צֹאנוֹ וְאֶֽת־אָהֳלוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ וְכָל־יִשְׂרָאֵל עִמּוֹ וַיַּעֲלוּ אֹתָם עֵמֶק עָכֽוֹר׃vayiqach-yehvoshu'a-'et-'akhan-ven-zerach-ve'et-hakhesef-ve'et-ha'aderet-ve'et-leshvon-hazahav-ve'et-vanayv-ve'et-venotayv-ve'et-shvorvo-ve'et-chamorvo-ve'et-tzo'nvo-ve'et-'aholvo-ve'et-khal-'asher-lvo-vekhal-yishera'el-'imvo-vaya'alv-'otam-'emeq-'akhvor
KJV: And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.
AKJV: And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them to the valley of Achor.
ASV: And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the mantle, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them up unto the valley of Achor.
YLT: And Joshua taketh Achan son of Zerah, and the silver, and the robe, and the wedge of gold, and his sons, and his daughters, and his ox, and his ass, and his flock, and his tent, and all that he hath, and all Israel with him, and they cause them to go up the valley of Achor.
Commentary WitnessJoshua 7:24Quoted commentary witness
Commentary Witness
Joshua 7:24
Verse 24 Joshua - took Achan - and all that he had - He and his cattle and substance were brought to the valley to be consumed; his sons and his daughters, probably, to witness the judgments of God inflicted on their disobedient parent. See Jos 7:25.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:24
Source lane
Apologetics Bible source bundle
Exposition: Joshua 7:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and...'. 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 7:25
Hebrew
וַיֹּאמֶר יְהוֹשֻׁעַ מֶה עֲכַרְתָּנוּ יַעְכֳּרְךָ יְהוָה בַּיּוֹם הַזֶּה וַיִּרְגְּמוּ אֹתוֹ כָל־יִשְׂרָאֵל אֶבֶן וַיִּשְׂרְפוּ אֹתָם בָּאֵשׁ וַיִּסְקְלוּ אֹתָם בָּאֲבָנִֽים׃vayo'mer-yehvoshu'a-meh-'akharetanv-ya'ekhorekha-yehvah-vayvom-hazeh-vayiregemv-'otvo-khal-yishera'el-'even-vayisherefv-'otam-va'esh-vayiseqelv-'otam-va'avaniym
KJV: And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.
AKJV: And Joshua said, Why have you troubled us? the LORD shall trouble you this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.
ASV: And Joshua said, Why hast thou troubled us? Jehovah shall trouble thee this day. And all Israel stoned him with stones; and they burned them with fire, and stoned them with stones.
YLT: And Joshua saith, `What! thou hast troubled us! --Jehovah doth trouble thee this day;' and all Israel cast stones at him, and they burn them with fire, and they stone them with stones,
Commentary WitnessJoshua 7:25Quoted commentary witness
Commentary Witness
Joshua 7:25
Verse 25 Why hast thou troubled us? - Here is a reference to the meaning of Achan's or Achar's name, מה עכרתנו meh Achar-tanu; and as עכר achar is used here, and not עכן achan, and the valley is called the valley of Achor, and not the valley of Achan, hence some have supposed that Achar was his proper name, as it is read 1Chr 2:7, and in some MSS., and ancient versions. See the note on Jos 7:17. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones - With great deference to the judgment of others, I ask, Can it be fairly proved from the text that the sons and daughters of Achan were stoned to death and burnt as well as their father? The text certainly leaves it doubtful, but seems rather to intimate that Achan alone was stoned, and that his substance was burnt with fire. The reading of the present Hebrew text is, They stoned Him with stones, and burnt Them with fire, after they had stoned Them with stones. The singular number being used in the first clause of the verse, and the plural in the last, leaves the matter doubtful. The Vulgate is very clear: Lapidavitque Eum omnis Israel; et cuncta quae illius erant, igne consumpta sunt, "All Israel stoned him; and all that he had was consumed with fire." The Septuagint add this and the first clause of the next verse together: Και ελιθοβολησαν αυτον λιθοις πας Ισραηλ, και επεστησαν αυτῳ σωρον λιθων μεγαν: And all Israel stoned Him with stones, and raised over Him a great heap of stones. The Syriac says simply, They stoned Him with stones, and burned what pertained to Him with fire. The Targum is the same as the Hebrew. The Anglo-Saxon seems to refer the whole to Achan and his Goods: And Him they stoned there, and burnt his goods. The Arabic version alone says, They stoned Him and his Children, and his goods. Instead of burnt Them, אתם otham, two of De Rossi's MSS. read אתו otho, Him; which reading, if genuine, would make the different members of the verse agree better. It is possible that Achan, his oxen, asses, sheep, tent, and all his household goods, were destroyed, but his sons and daughters left uninjured. But it may be asked, Why are they brought out into the valley with the rest? Why, that they might see and fear, and be for ever deterred by their father's punishment from imitating his example. I have gone thus far into this important transaction, in which the justice and mercy of God are so much concerned, that I might be able to assign to each its due. That Achan's life was forfeited to justice by his transgression, no one doubts: he sinned against a known and positive law. His children could not suffer with him, because of the law, Deu 24:16, unless they had been accomplices in his guilt: of this there is no evidence; and the text in question, which speaks of Achan's punishment, is extremely dubious, as far as it relates to this point. One circumstance that strengthens the supposition that the children were not included, is the command of the Lord, Jos 7:15 : "He that is taken with the accursed thing, shall be burnt with fire; he, and all that he hath." Now, all that he hath may certainly refer to his goods, and not to his children; and his punishment, and the destruction of his property would answer every purpose of public justice, both as a punishment and preventive of the crime; and both mercy and justice require that the innocent shall not suffer with the guilty, unless in very extraordinary cases, where God may permit the righteous or the innocent to be involved in those public calamities by which the ungodly are swept away from the face of the earth: but in the case before us, no necessity of this kind urged it, and therefore I conclude that Achan alone suffered, and that his repentance and confession were genuine and sincere; and that, while Justice required his life, Mercy was extended to the salvation of his soul.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Chr 2:7
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Targum
- Achor
- Achan
- Israel
- Goods
- Children
- Them
- Him
- Why
- Lord
- Now
Exposition: Joshua 7:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.'. 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 7:26
Hebrew
וַיָּקִימוּ עָלָיו גַּל־אֲבָנִים גָּדוֹל עַד הַיּוֹם הַזֶּה וַיָּשָׁב יְהוָה מֵחֲרוֹן אַפּוֹ עַל־כֵּן קָרָא שֵׁם הַמָּקוֹם הַהוּא עֵמֶק עָכוֹר עַד הַיּוֹם הַזֶּֽה׃vayaqiymv-'alayv-gal-'avaniym-gadvol-'ad-hayvom-hazeh-vayashav-yehvah-mecharvon-'afvo-'al-khen-qara'-shem-hamaqvom-hahv'-'emeq-'akhvor-'ad-hayvom-hazeh
KJV: And they raised over him a great heap of stones unto this day. So the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.
AKJV: And they raised over him a great heap of stones to this day. So the LORD turned from the fierceness of his anger. Why the name of that place was called, The valley of Achor, to this day.
ASV: And they raised over him a great heap of stones, unto this day; and Jehovah turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.
YLT: and they raise up over him a great heap of stones unto this day, and Jehovah turneth back from the heat of His anger, therefore hath one called the name of that place `Valley of Achor' till this day.
Commentary WitnessJoshua 7:26Quoted commentary witness
Commentary Witness
Joshua 7:26
Verse 26 They raised over him a great heap of stones - The burial-places, both of heroes and eminent culprits, were anciently thus distinguished; and transactions of this kind gave rise to those great piles of stones called cairns, that are so frequently to be met with, especially in northern countries. From the whole of this account we may see the exceeding sinfulness of sin, and the great danger of not withstanding its first approaches. By covetousness many lives and many souls have been destroyed, and yet the living lay it not to heart! Who fears the love of money, provided he can get riches? Through the intensity of this desire, every part of the surface of the earth, and as far as possible its bowels, are ransacked in order to get wealth; and God alone can tell, who sees all things, to how many private crimes, frauds, and dissimulations, this gives birth; by which the wrath of God is brought down upon the community at large! Who is an enemy to his country? The sinner against his God. An open foe may be resisted and repelled, because he is known; but the covetous man, who, as far as his personal safety will admit, is outraging all the requisitions of justice, is an unseen pestilence, sowing the seeds of desolation and ruin in society. Achan's covetousness, which led him to break the law of God, had nearly proved the destruction of the Israelitish camp, nor would the Lord turn away from his displeasure till the evil was detected, and the criminal punished. Reader, is the face of God turned against thee, because of some private transgression? Are not thy circumstances and family suffering in consequence of something in thy private life? O search and try thy ways, return to God, and humble thyself before him lest thy iniquity instantly find thee out.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Reader
Exposition: Joshua 7:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they raised over him a great heap of stones unto this day. So the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto 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.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
18
Generated editorial witnesses
8
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- 1Chr 2:6
- Joshua 7:1
- Gen 12:8
- Joshua 7:2
- Joshua 7:3
- Joshua 7:4
- Joshua 7:5
- Joshua 7:6
- Num 14:13-18
- Joshua 7:7
- Joshua 7:8
- Joshua 7:9
- Joshua 7:10
- Joshua 7:11
- Joshua 7:12
- Joshua 7:13
- 1Sam 10:19
- 1Sam 10:20
- 1Sam 14:40-43
- Num 26:55
- Num 33:54
- 1Chr 24:5
- Lev 16:8
- Act 1:26
- Joshua 7:14
- Joshua 7:15
- Joshua 7:16
- 1Chr 2:7
- Joshua 7:17
- Joshua 7:18
- Joh 9:24
- Joshua 7:19
- Joshua 7:20
- Joshua 7:21
- Joshua 7:22
- Joshua 7:23
- Joshua 7:24
- Joshua 7:25
- Joshua 7:26
Named authorities or texts surfaced in commentary
- Israelites
- Ai
- Jericho
- Judah
- Family
- Zarhites
- Household
- Zabdi
- Individual
- Carmi
- Achor
- For Achan
- Tamar
- Zarah
- Achan
- This Achan
- Achar
- Zimrie
- Hai
- Amorites
- Joshua
- Dryden
- King Latinus
- Virgil
- Aen
- Moses
- Alas
- Israel
- Maker
- Lord
- Ray
- Up
- Jonathan
- Thummim
- Samuel
- David
- Josephus
- Dr
- Tribes
- Families
- Households
- Man
- Observat
- Zerah
- Septuagint
- Vulgate
- Bochart
- Shinar
- Calmet
- Babylon
- Punic
- Textra
- Acu
- Lib
- Florid
- Symmachus
- Synar
- St
- James
- Targum
- Goods
- Children
- Them
- Him
- Why
- Now
- Ovid
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Commentary Witness
Joshua 7:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 7:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness