Discovery BoxJoshua 1:5 
Context1:5 No one will be able to resist you 1 all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone.
Joshua 2:11
Context2:11 When we heard the news we lost our courage and no one could even breathe for fear of you. 2 For the Lord your God is God in heaven above and on earth below!
Joshua 7:15
Context7:15 The one caught with the riches 3 must be burned up 4 along with all who belong to him, because he violated the Lord’s covenant and did such a disgraceful thing in Israel.’”
Joshua 15:18
Context15:18 One time Acsah 5 came and charmed her father 6 so that she could ask him for some land. When she got down from her donkey, Caleb said to her, “What would you like?”
Joshua 17:14
Context17:14 The descendants of Joseph said to Joshua, “Why have you assigned us only one tribal allotment? After all, we have many people, for until now the Lord has enabled us to increase in number.” 7
Joshua 20:5-6
Context20:5 When the avenger of blood comes after him, they must not hand over to him the one who committed manslaughter, for he accidentally killed his fellow man without premeditation. 8 20:6 He must remain 9 in that city until his case is decided by the assembly 10 and the high priest dies. 11 Then the one who committed manslaughter may return home to the city from which he escaped.” 12
Joshua 21:32
Context21:32 from the tribe of Naphtali: Kedesh in Galilee (a city of refuge for one who committed manslaughter), Hammoth Dor, and Kartan, along with the grazing areas of each – a total of three cities.
Joshua 22:20
Context22:20 When Achan son of Zerah disobeyed the command about the city’s riches, the entire Israelite community was judged, 13 though only one man had sinned. He most certainly died for his sin!’” 14
1 tn Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.
2 tn Heb “And we heard and our heart[s] melted and there remained no longer breath in a man because of you.”
3 tn Heb “with what was set apart [to the
4 tn Heb “burned with fire.”
5 tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.
6 tn Heb “him.” The referent of the pronoun could be Othniel, in which case the translation would be, “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Acsah, not Othniel, makes the request in v. 19. The LXX has “he [Othniel] urged her to ask her father for a field.” This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, “Who Seduced Whom? A Note on Joshua 15:18//Judges 1:14,” CBQ 46 (1984): 18-22. This incident is also recorded in Judg 1:14.
7 tn Heb “Why have you given me as an inheritance one lot and one portion, though I am a great people until [the time] which, until now the
8 tn Heb “for without knowledge he killed his neighbor, and he was not hating him prior to that.”
9 tn Or “live.”
10 tn Heb “until he stands before the assembly for judgment.”
11 tn Heb “until the death of the high priest who is in those days.”
12 tn Heb “may return and enter his city and his house, the city from which he escaped.”
13 tn Heb “Is it not [true that] Achan son of Zerah was unfaithful with unfaithfulness concerning what was set apart [to the
14 tn The second half of the verse reads literally, “and he [was] one man, he did not die for his sin.” There are at least two possible ways to explain this statement: (1) One might interpret the statement to mean that Achan was not the only person who died for his sin. In this case it could be translated, “and he was not the only one to die because of his sin.” (2) Another option, the one reflected in the translation, is to take the words וְהוּא אִישׁ אֶחָד (vÿhu’ ’ish ’ekhad, “and he [was] one man”) as a concessive clause and join it with what precedes. The remaining words (לֹא גָוַע בַּעֲוֹנוֹ, lo’ gava’ ba’avono) must then be taken as a rhetorical question (“Did he not die for his sin?”). Taking the last sentence as interrogative is consistent with the first part of the verse, a rhetorical question introduced with the interrogative particle. The present translation has converted these rhetorical questions into affirmative statements to bring out more clearly the points they are emphasizing. For further discussion, see T. C. Butler, Joshua (WBC), 240.
