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Zohrap 1805
Յեսու որդի Նաւեայ ՚ի ցեղէն Եփրեմի, աշակե՛րտ Մովսիսի։ Եւ քանզի մեծամեծ գործս վճարեաց Մովսէս եւ ազատեաց զԻսրայէլ յԵգիպտոսէ, արգելա՛ւ նա ՚ի հասուցանելոյ զժողովուրդն յերկիրն խոստացեալ. զի մի՛ կարծիցէ ժողովուրդն զնմանէ թէ Աստուած ոմն իցէ, եւ մոլորեալ ՚ի պաշտօ՛ն առցեն զնա, եւ լինիցի կռապաշտութիւն փոխանակ աստուածպաշտութեան. վախճանեցաւ նա իբրեւ զմարդ։ Եւ զի մի՛ յետ նորա անիշխան մնասցէ ժողովուրդն, հրամանաւ Տեառն ձեռնադրեա՛ց փոխանակ իւր զՅեսու։ Որ եւ տարաւ ժառանգեցոյց ժողովրդեանն զերկիրն խոստացեալ. որով եւ օրինա՛կ իսկ եղեւ Քրիստոսի. որ յետ դադարման օրինացն, որ ո՛չ կարաց հասուցանել զմարդիկ ՚ի հանգիստն, կոչեաց զամենայն աշխատեալսն ՚ի մեղաց եւ ասէ. Եկա՛յք առ իս՝ եւ ես հանգուցից զձեզ։ Այլ եւ առաքեաց զլրտեսսն ՚ի նշանակ առաքելոցն. դարձոյց զգետն, ՚ի խորհուրդ բնութեանս. կործանեա՛ց զԵրիքով, յօրինակ դժոխոց. ապրեցոյց զՌախաբ՝ ՚ի դէմս եկեղեցւոյ. եւ այլ բազում իրօք եղեւ նա օրինակ Քրիստոսի. զորս մի ըստ միոջէ ՚ի գլխոց գրոց աստի ուսանիմք։ Եւ ունի պատմութիւնս Յեսուայ, զժամանակս առաջնորդութեան նորա ՚ի վերայ Իսրայէլի, ամս քսա՛ն եւ եւթն, եւ թուի՝ պատմագրա՛ց գրել զԳիրս Յեսուայ վասն ասելոյն, թէ՝ Ոչ աւանիկ գրեա՛լ է այս ՚ի գիրս Ուղղութեան։
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
По принятому в греко-славянской и латинской Библиях делению ветхозаветных книг по содержанию, историческими (каноническими) книгами считаются в них книги Иисуса Навина, Судей, Руфь, четыре книги Царств, две Паралипоменон, 1-я книга Ездры, Неемии и Есфирь. Подобное исчисление встречается уже в 85-м апостольском правиле [«Для всех вас, принадлежащих к клиру и мирянам, чтимыми и святыми да будут книги Ветхого Завета: Моисеевых пять (Бытие, Исход, Левит, Числа, Второзаконие), Иисуса Навина едина, Судей едина, Руфь едина, Царств четыре, Паралипоменон две, Ездры две, Есфирь едина».], четвертом огласительном поучении Кирилла Иерусалимского, Синайском списке перевода LXX и отчасти в 60-м правиле Лаодикийского собора 350: г.: Есфирь поставлена в нем между книгами Руфь и Царств [«Читать подобает книги Ветхого Завета: Бытие мира, Исход из Египта, Левит, Числа, Второзаконие, Иисуса Навина, Судии и Руфь, Есфирь, Царств первая и вторая, Царств третья и четвертая, Паралипоменон первая и вторая, Ездры первая и вторая».]. Равным образом и термин «исторические книги» известен из того же четвертого огласительного поучения Кирилла Иерусалимского и сочинения Григория Богослова «О том, какие подобает чести кн. Ветхого и Нового Завета» (книга Правил, с. 372–373). У названных отцов церкви он имеет, впрочем, несколько иной, чем теперь, смысл: название «исторические книги» дается ими не только «историческим книгам» греко-славянского и латинского перевода, но и всему Пятикнижию. «Исторических книг древнейших еврейских премудростей, — говорит Григорий Богослов, — двенадцать. Первая — Бытие, потом Исход, Левит, потом Числа, Второзаконие, потом Иисус и Судии, восьмая Руфь. Девятая и десятая книги — Деяния Царств, Паралипоменон и последнею имееши Ездру». «Читай, — отвечает Кирилл Иерусалимский, — божественных писаний Ветхого завета 22: книги, переведенных LXX толковниками, и не смешивай их с апокрифами… Это двадцать две книги суть: закона Моисеева первые пять книг: Бытие, Исход, Левит, Числа, Второзаконие. Затем Иисуса сына Навина, Судей с Руфью составляют одну седьмую книгу. Прочих исторических книг первая и вторая Царств, у евреев составляющая одну книгу, также третья и четвертая, составляющие одну же книгу. Подобно этому, у них и Паралипоменон первая и вторая считаются за одну книгу, и Ездры первая и вторая (по нашему Неемии) считаются за одну книгу. Двенадцатая книга — Есфирь. Таковы исторические книги».

Что касается еврейской Библии, то ей чужд как самый раздел «исторических книг», так и греко-славянское и латинское их распределение. Книги Иисуса Навина, Судей и четыре книги Царств причисляются в ней к «пророкам», а Руфь, две книги Паралипоменон, Ездры — Неемии и Есфирь — к разделу «кегубим» — священным писаниям. Первые, т. е. кн. Иисуса Навина, Судей и Царств занимают начальное место среди пророческих, Руфь — пятое, Есфирь — восьмое и Ездры, Неемии и Паралипоменон — последние места среди «писаний». Гораздо ближе к делению LXX стоит распорядок книг у Иосифа Флавия. Его слова: «От смерти Моисея до правления Артаксеркса пророки после Моисея записали в 13: книгах совершившееся при них» (против Аппиона, I, 8), дают понять, что он считал кн. Иисуса Навина — Есфирь книгами характера исторического. Того же взгляда держался, по-видимому, и Иисус сын Сирахов, В разделе «писаний» он различает «премудрые словеса и повести» (XLIV:3–5), т. е. учительные и исторические книги. Последними же могли быть только Руфь, Паралипоменон, Ездры, Неемии и Есфирь. Принятое в еврейской Библии включение их в раздел «писаний» объясняется отчасти тем, что авторам некоторых из них, например Ездры — Неемии, не было усвоено в еврейском богословии наименования «пророк», отчасти их характером, в них виден историк учитель и проповедник. Сообразно с этим весь третий раздел и называется в некоторых талмудических трактатах «премудростью».

Относя одну часть наших исторических книг к разделу пророков, «узнавших по вдохновенно от Бога раннейшее, а о бывшем при них писавших с мудростью» (Иосиф Флавий. Против Аппиона I, 7), и другую — к «писаниям», каковое название дается всему составу ветхозаветных канонических книг, иудейская церковь тем самым признала их за произведения богодухновенные. Вполне определенно и ясно высказан этот взгляд в словах Иосифа Флавия: «У иудеев не всякий человек может быть священным писателем, но только пророк, пишущий по Божественному вдохновенно, почему все священные еврейские книги (числом 22) справедливо могут быть названы Божественными» (Против Аппиона I, 8). Позднее, как видно из талмудического трактата Мегилла, поднимался спор о богодухновенности книг Руфь и Есфирь; но в результате его они признаны написанными Духом Святым. Одинакового с ветхозаветной церковью взгляда на богодухновенность исторических книг держится и церковь новозаветная (см. выше 85: ап. правило).

Согласно со своим названием, исторические книги налагают историю религиозно-нравственной и гражданской жизни народа еврейского, начиная с завоевания Ханаана при Иисусе Навине (1480–1442: г. до Р. X.) и кончая возвращением евреев из Вавилона во главе с Неемиею при Артаксерксе I (445: г. до Р. X.), на время правления которого падают также события, описанные в книге Есфирь. Имевшие место в течение данного периода факты излагаются в исторических книгах или вполне объективно, или же рассматриваются с теократической точки зрения. Последняя устанавливала, с одной стороны, строгое различие между должными и недолжными явлениями в области религии, а с другой, признавала полную зависимость жизни гражданской и политической от веры в истинного Бога. В зависимости от этого излагаемая при свете идеи теократии история народа еврейского представляет ряд нормальных и ненормальных религиозных явлений, сопровождавшихся то возвышением, подъемом политической жизни, то полным ее упадком. Подобная точка зрения свойственна преимущественно III–IV кн. Царств, кн. Паралипоменон и некоторым частям кн. Ездры и Неемии (гл. IX). Обнимаемый историческими книгами тысячелетний период жизни народа еврейского распадается в зависимости от внутренней, причинной связи явлении на несколько отдельных эпох. Из них время Иисуса Навина, ознаменованное завоеванием Палестины, представляет переходный момент от жизни кочевой к оседлой. Первые шаги ее в период Судей (1442–1094) были не особенно удачны. Лишившись со смертью Иисуса Навина политического вождя, евреи распались на двенадцать самостоятельных республик, утративших сознание национального единства. Оно сменилось племенной рознью, и притом настолько сильною, что колена не принимают участие в обшей политической жизни страны, живут до того изолированно, замкнуто, что не желают помочь друг другу даже в дни несчастий (Суд V:15–17; VI:35; ср. VIII:1). В таком же точно жалком состоянии находилась и религиозно-нравственная жизнь. Безнравственность сделалась настолько всеобщей, что прелюбодейное сожительство считалось обычным делом и как бы заменяло брак, а в некоторых городах развелись гнусные пороки времен Содома и Гоморры (XIX гл.). Одновременно с этим была забыта истинная религия, — ее место заняли суеверия, распространяемые бродячими левитами (XVII гл.). Отсутствие в период судей, сдерживающих начал в виде религии и постоянной светской власти, завершилось в конце концов полной разнузданностью: «каждый делал то, что ему казалось справедливым» (XXI:25). Но эти же отрицательные стороны и явления оказались благодетельными в том отношении, что подготовили установление царской власти; период судей оказался переходным временем к периоду царей. Племенная рознь и вызываемое ею бессилие говорили народу о необходимости постоянной, прочной власти, польза которой доказывалась деятельностью каждого судьи и особенно Самуила, успевшего объединить своей личностью всех израильтян (1: Цар VII:16–17). И так как, с другой стороны, такой сдерживающей народ силой не могла быть религия, — он еще недоразвился до того, чтобы руководиться духовным началом, — то объединение могло исходить от земной власти, какова власть царская. И, действительно, воцарение Саула положило, хотя и не надолго, конец племенной розни евреев: по его призыву собираются на войну с Каасом Аммонитским «сыны Израилевы и мужи Иудины» (1: Цар XI:8). Скорее военачальник, чем правитель, Саул оправдал народное желание видеть в царе сильного властью полководца (1: Цар VIII:20), он одержал целый ряд побед над окрестными народами (1: Цар XIV:47–48) и как герой погиб в битве на горах Гелвуйских (1: Цар XXXI). С его смертью во всей силе сказалась племенная рознь периода Судей: колено Иудово, стоявшее прежде одиноко от других, признало теперь своим царем Давида (1: Цар II:4), а остальные подчинились сыну Саула Иевосфею (2: Цар II:8–9). Через семь с половиной лет после этого власть над Иудою и Израилем перешла в руки Давида (2: Цар V:1–3), и целью его правления становится уничтожение племенной розни, при посредстве чего он рассчитывает удержать престол за собой и своим домом. Ее достижение способствуют и постоянные войны, как общенародное дело, они поддерживают сознание национального единства и отвлекают внимание от дел внутренней жизни, всегда могущих подать повод к раздорами и целый ряд реформ, направленных к уравнению всех колен пред законом. Так, устройство постоянной армии, разделенной по числу колен на двенадцать частей, причем каждая несет ежемесячную службу в Иерусалиме (1: Пар XXVII), уравнивает народ по отношению к военной службе. Превращение нейтрального города Иерусалима в религиозный и гражданский центр не возвышает никакое колено в религиозном и гражданском отношении. Назначение для всего народа одинаковых судей-левитов (1: Пар XXVI:29–30) и сохранение за каждым коленом местного племенного самоуправления (1: Пар XXVII:16–22) уравнивает всех пред судом. Поддерживая равенство колен и тем не давая повода к проявлению племенной розни, Давид остается в то же самое время в полном смысле самодержавным монархом. В его руках сосредоточивается власть военная и гражданская: первая через посредство подчиненного ему главнокомандующего армией Иоава (1: Пар ХXVII:34), вторая через посредство первосвященника Садока, начальника левитов-судей.

Правление сына и преемника Давидова Соломона обратило ни во что результат царствования его отца. Необыкновенная роскошь двора Соломона требовала громадных расходов и соответствующих налогов на народ. Его средства шли теперь не на общегосударственное дело, как при Давиде, а на удовлетворение личных нужд царя и его придворных. Одновременно с этим оказался извращенным правый суд времени Давида: исчезло равенство всех и каждого пред законом. На этой почве (3: Цар XII:4) возникло народное недовольство, перешедшее затем в открытое возмущение (3: Цар XI:26). Подавленное Соломоном, оно вновь заявило себя при Ровоаме (3: Цар XII) и на этот раз разрешилось отделением от дома Давыдова 10: колен (3: Цар XII:20–1). Ближайшим поводом к нему служило недовольство Соломоном, наложившим на народ тяжелое иго (3: Цар XII:4), и нежелание Ровоама облегчить его. Но судя по словам отделившихся колен: «нет нам доли в сыне Иессеевом» (3: Цар XII:16), т. е. у нас нет с ним ничего общего; мы не принадлежим ему, как Иуда, по происхождению, причина разделения в той племенной, коленной розни, которая проходил через весь период Судей и на время стихает при Сауле, Давиде и Соломоне.

Разделением единого царства (980: г. до Р. Х.) на два — Иудейское и Израильское — было положено начало ослаблению могущества народа еврейского. Последствия этого рода сказались прежде всего в истории десятиколенного царства. Его силам наносят чувствительный удар войны с Иудою. Начатые Ровоамом (3: Цар ХII:21; XIV:30; 2: Пар XI:1; XII:15), они продолжаются при Авии, избившем 500: 000: израильтян (2: Пар XIII:17) и отнявшем у Иеровоама целый ряд городов (2: Пар XIII:19), и на время заканчиваются при Асе, истребившем при помощи Венадада Сирийского население Аина, Дана, Авел-Беф-Моахи и всей земли Неффалимовой (3: Цар XV:20). Обоюдный вред от этой почти 60-тилетней войны был сознан, наконец, в обоих государствах: Ахав и Иосафат вступают в союз, закрепляя его родством царствующих домов (2: Пар XVIII:1), — женитьбою сына Иосафатова Иорама на дочери Ахава Гофолии (2: Пар XXI:6). Но не успели зажить нанесенные ею раны, как начинаются войны израильтян с сирийцами. С перерывами (3: Цар XXII:1) и переменным счастьем они проходят через царствование Ахава (3: Цар XX), Иорама (4: Цар VIII, 28–9), Ииуя (4: Цар X:32–3), Иоахаза (4: Цар XIII:1–7) и Иоаса (4: Цар ХIII:22–5) и настолько ослабляют военную силу израильтян, что у Иохаза остается только 50: всадников, 10: колесниц и 10: 000: пехоты (4: Цар ХIII:7). Все остальное, как прах, развеял Азаил Сирийский, (Ibid: ср. 4: Цар VIII:12). Одновременно с сирийцами израильтяне ведут при Иоасе войну с иудеями (4: Цар XIV:9–14; 2: Пар XXV:17–24) и при Иеровоаме II возвращают, конечно, не без потерь в людях, пределы своих прежних владений от края Емафского до моря пустыни (4: Цар XIV:25). Обессиленные целым рядом этих войн, израильтяне оказываются, наконец, не в силах выдержать натиск своих последних врагов — ассириян, положивших конец существованию десятиколенного царства. В качестве самостоятельного государства десятиколенное царство просуществовало 259: лет (960–721). Оно пало, истощив свои силы в целом ряде непрерывных войн. В ином свете представляется за это время состояние двухколенного царства. Оно не только не слабеет, но скорее усиливается. Действительно, в начале своего существования двухколенное царство располагало лишь 120: 000: или по счислению александрийского списка 180: 000: воинов и потому, естественно, не могло отразить нашествия египетского фараона Сусакима. Он взял укрепленные города Иудеи, разграбил самый Иерусалим и сделал иудеев своими данниками (2: Пар XII:4, 8, 9). Впоследствии же число вооруженных и способных к войне было увеличено теми недовольными религиозной реформой Иеровоама I израильтянами (не считая левитов), которые перешли на сторону Ровоама, укрепили и поддерживали его царство (2: Пар XI:17). Сравнительно благоприятно отозвались на двухколенном царстве и его войны с десятиколенным. По крайней мере, Авия отнимает у Иеровоама Вефиль, Иешон и Ефрон с зависящими от них городами (2: Пар XIII:19), а его преемник Аса в состоянии выставить против Зарая Эфиоплянина 580: 000: воинов (2: Пар XIV:8). Относительная слабость двухколенного царства сказывается лишь в том, что тот же Аса не может один вести войну с Ваасою и приглашает на помощь Венадада сирийского (3: Цар XV:18, 19). При сыне и преемнике Асы Иосафате двухколенное царство крепнет еще более. Не увлекаясь жаждой завоеваний, он посвящает свою деятельность упорядочению внутренней жизни государства, предпринимает попытку исправить религиозно-нравственную жизнь народа, заботится о его просвещении (2: Пар XVII:7–10), об урегулировании суда и судебных учреждений (2: Пар ХIX:5–11), строит новые крепости (2: Пар XVII:12) и т. п. Проведение в жизнь этих предначертаний требовало, конечно, мира с соседями. Из них филистимляне и идумеяне усмиряются силой оружия (2: Пар XVII:11), а с десятиколенным царством заключается политический и родственный союз (2: Пар XVIII). Необходимый для Иосафата, как средство к выполнению вышеуказанных реформ, этот последний сделался с течением времени источником бедствий и несчастий для двухколенного царства. По представлению автора Паралипоменон (2: Пар XXI), они выразились в отложении Иудеи при Иораме покоренной Иосафатом Идумеи (ст. 10), в счастливом набеге на Иудею и самый Иерусалим филистимлян и аравийских племен (ст. 16, 17), в возмущении жителей священнического города Ливны (ст. 10) и в бесполезной войне с сирийцами (2: Пар XXII:5). Сказавшееся в этих фактах (см. еще 2: Пар XXI:2–4; XXII:10) разложение двухколенного царства было остановлено деятельностью первосвященника Иоддая, воспитателя сына Охозии Иоаса, но с его смертью сказалось с новой силой. Не успевшее окрепнуть от бедствий и неурядиц прошлых царствований, оно подвергается теперь нападению соседей. Именно филистимляне захватывают в плен иудеев и ведут ими торговлю как рабами (Иоил III:6; Ам I:9); идумеяне делают частые вторжения в пределы Иудеи и жестоко распоряжаются с пленниками (Ам I:2; Иоил III:19); наконец, Азаил сирийский, отняв Геф, переносит оружие на самый Иерусалим, и снова царство Иудейское покупает себе свободу дорогой ценой сокровищ царского дома и храма (4: Цар XII:18). Правлением сына Иоаса Амасии кончается время бедствий (несчастная война с десятиколенным царством — 4: Цар ХIV:9–14; 2: Пар XXV:17–24: и вторжение идумеев — Ам IX:12), а при его преемниках Озии прокаженном и Иоафаме двухколенное царство возвращает славу времен Давида и Соломона. Первый подчиняет на юге идумеев и овладевает гаванью Елафом, на западе сокрушает силу филистимлян, а на востоке ему платят дань аммонитяне (2: Пар XXVI:6–8). Могущество Озии было настолько значительно, что, по свидетельству клинообразных надписей, он выдержал натиск Феглафелассара III. Обеспеченное извне двухколенное царство широко и свободно развивало теперь и свое внутреннее экономическое благосостояние, причем сам царь был первым и ревностным покровителем народного хозяйства (2: Пар XXVI:10). С развитием внутреннего благосостояния широко развилась также торговля, послужившая источником народного обогащения (Ис II:7). Славному предшественнику последовал не менее славный и достойный преемник Иоафам. За время их правления Иудейское царство как бы собирается с силами для предстоящей борьбы с ассириянами. Неизбежность последней становится ясной уже при Ахазе, пригласившем Феглафелассара для защиты от нападения Рецина, Факея, идумеян и филистимлян (2: Пар XXVIII:5–18). По выражению Вигуру, он, сам того не замечая, просил волка, чтобы тот поглотил его стадо, (Die Bibel und die neueren Entdeckungen. S. 98). И действительно, Феглафелассар освободил Ахаза от врагов, но в то же время наложил на него дань (2: Пар ХXVIII:21). Неизвестно, как бы сказалась зависимость от Ассирии на дальнейшей истории двухколенного царства, если бы не падение Самарии и отказ преемника Ахаза Езекии платить ассириянам дань и переход его, вопреки совету пророка Исаии, на сторону египтян (Ис XXX:7, 15; XXXI:1–3). Первое событие лишало Иудейское царство последнего прикрытия со стороны Ассирии; теперь доступ в его пределы открыт, и путь к границам проложен. Второе окончательно предрешило судьбу Иудеи. Союз с Египтом, перешедший с течением времени в вассальную зависимость, заставил ее принять участие сперва в борьбе с Ассирией, а потом с Вавилоном. Из первой она вышла обессиленной, а вторая привела ее к окончательной гибели. В качестве союзницы Египта, с которым вели при Езекии борьбу Ассирияне, Иудея подверглась нашествию Сеннахерима. По свидетельству оставленной им надписи, он завоевал 46: городов, захватил множество припасов и военных материалов и отвел в плен 200: 150: человек (Schrader jbid S. 302–4; 298). Кроме того, им была наложена на Иудею громадная дань (4: Цар XVIII:14–16). Союз с Египтом и надежда на его помощь не принесли двухколенному царству пользы. И, тем не менее, преемник Езекии Манассия остается сторонником египтян. Как таковой, он во время похода Ассаргадона против Египта делается его данником, заковывается в оковы и отправляется в Вавилон (2: Пар XXXIII:11). Начавшееся при преемнике Ассаргадона Ассурбанипале ослабление Ассирии сделало для Иудеи ненужным союз с Египтом. Мало этого, современник данного события Иосия пытается остановить завоевательные стремления фараона египетского Нехао (2: Пар XXX:20–2), но погибает в битве при Мегиддоне (ст. 23). С его смертью Иудея становится в вассальную зависимость от Египта (4: Цар XXIII:33–5; 2: Пар XXXVI:1–4), а последнее обстоятельство вовлекает ее в борьбу с Вавилоном. Стремление Нехао утвердиться, пользуясь падением Ниневии, в приефратских областях встретило отпор со стороны сына Набополассара Навухудоноссора. В 605: г. до Р. X. Нехао был разбит им в битве при Кархемыше. Через четыре года после этого Навуходоносор уже сам предпринял поход против Египта и в целях обезопасить себе тыл подчинил своей власти подвластных ему царей, в том числе и Иоакима иудейского (4: Цар XXIV:1; 2: Пар XXXVI:5). От Египта Иудея перешла в руки вавилонян и под условием верности их могла бы сохранить свое существование. Но ее сгубила надежда на тот же Египет. Уверенный в его помощи, второй преемник Иоакима Седекия (Иер XXXVII:5; Иез XVII:15) отложился от Навухудоносора (4: Цар XXIV:20; 2: Пар XXXVI:13), навлек нашествие вавилонян (4: Цар XXV:1; 2: Пар ХXXVI:17) и, не получив поддержки от египетского фараона Офры (Иер XXXVII:7), погиб сам и погубил страну.

Если международные отношения Иудеи сводятся к непрерывным войнам, то внутренняя жизнь характеризуется борьбой с язычеством. Длившаяся на протяжении всей истории двухколенного царства, она не доставила торжества истинной религии. Языческим начало оно свое существование при Ровоаме (3: Цар XIV:22–24; 2: Пар XI:13–17), языческим и кончило свою политическую жизнь (4: Цар XXIV:19; 2: Пар XXXVI:12). Причины подобного явления заключались прежде всего в том, что борьба с язычеством велась чисто внешними средствами, сводилась к одному истреблению памятников язычества. Единственное исключение в данном отношении представляет деятельность Иосафата, Иосии и отчасти Езекии. Первый составляет особую комиссию из князей, священников и левитов, поручает ей проходить по всем городам иудиным и учить народ (2: Пар XVII:7–10); второй предпринимает публичное чтение закона (4: Цар XXIII:1–2; 2: Пар XXXIV:30) и третий устраивает торжественное празднование Пасхи (2: Пар XXX:26). Остальные же цари ограничиваются уничтожением идолов, вырубанием священных дубрав и т. п. И если даже деятельность Иосафата не принесла существенной пользы: «народ еще не обратил твердо сердца своего к Богу отцов своих» (2: Пар XX:33), то само собой понятно, что одни внешние меры не могли уничтожить языческой настроенности народа, тяготения его сердца и ума к богам окрестных народов. Поэтому, как только умирал царь гонитель язычества, язычествующая нация восстановляла разрушенное и воздвигала новые капища для своих кумиров; ревнителям религии Иеговы вновь приходилось начинать дело своих благочестивых предшественников (2: Пар XIV:3; XV:8; XVII:6: и т. п.). Благодаря подобным обстоятельствам, религия Иеговы и язычество оказывались далеко неравными силами. На стороне последнего было сочувствие народа; оно усвоялось евреем как бы с молоком матери, от юности входило в его плоть и кровь; первая имела за себя царей и насильно навязывалась ими нации. Неудивительно поэтому, что она не только была для нее совершенно чуждой, но и казалась прямо враждебной. Репрессивные меры только поддерживали данное чувство, сплачивали язычествующую массу, не приводили к покорности, а, наоборот, вызывали на борьбу с законом Иеговы. Таков, между прочим, результат реформ Езекии и Иоссии. При преемнике первого Манассии «пролилась невинная кровь, и Иерусалим наполнился ею от края до края» (4: Цар XXI:16), т. е. началось избиение служителей Иеговы усилившеюся языческой партией. Равным образом и реформа Иосии, проведенная с редкою решительностью, помогла сосредоточению сил язычников, и в начавшейся затем борьбе со сторонниками религии они подорвали все основы теократии, между прочим, пророчество и священство, в целях ослабления первого язычествующая партия избрала и выдвинула ложных пророков, обещавших мир и уверявших, что никакое зло не постигнет государство (Иер XXIII:6). Подорвано было ею и священство: оно выставило лишь одних недостойных представителей (Иер XXIII:3). Реформа Иосии была последним актом вековой борьбы благочестия с язычеством. После нее уж не было больше и попыток к поддержанию истинной религии; и в плен Вавилонский евреи пошли настоящими язычниками.

Плен Вавилонский, лишив евреев политической самостоятельности, произвел на них отрезвляющее действие в религиозном отношении. Его современники воочию убедились в истинности пророческих угроз и увещаний, — в справедливости того положения, что вся жизнь Израиля зависит от Бога, от верности Его закону. Как прямой и непосредственный результат подобного сознания, возникает желание возврата к древним и вечным истинам и силам, которые некогда создали общество, во все времена давали спасение и, хотя часто забывались и пренебрегались, однако всегда признавались могущими дать спасение. На этот-то путь и вступила прибывшая в Иудею община. В качестве подготовительного условия для проведения в жизнь религии Иеговы ею было выполнено требование закона Моисеева о полном и всецелом отделении евреев от окрестных народов (расторжение смешанных браков при Ездре и Неемии). В основу дальнейшей жизни и истории теперь полагается принцип обособления, изолированности.

О книге Иисуса Навина

Надписание книги и ее писатель.

Ряд исторических книг Ветхого завета начинается книгою Иисуса Навина [См. I т. Толковой Библии, с. 12–14.]. В еврейском тексте книга Иисуса Навина надписывается: «Иегошуа», в греческом перевода 70-ти толковников: «Иисус». Такое надписание дано ей «потому, что в ней содержится история и деяния Иисуса Навина, преемника Моисея». Так сказано в «Синопсисе священных книг», приписываемом св. Афанасию Александрийскому [Проф. А. Л. Олесницкий. Руководственные о Священном Писании Ветхого и Нового Завета сведения на творений Святых Отцов и учителей церкви. 1894: г., с. 26–27.]. Известное иудейское сказание [Разумеется сказание, находящееся в талмудическом трактате «Барайта», не вошедшем в состав Мишны. Происхождение трактата относят ко II христианскому веку. Текст сказания вместе с латинским переводом и разбором его содержания изложил Marx в Traditio rabbinorum veterrima de librorum Veteris Testamenti ordine atque origine. 1884.] о том, что «Иегошуа» написал свою книгу и восемь стихов а Законе (Втор XXXIV:5–12), не было общепринятым у отцов и учителей христианской церкви [См. вышеуказанное сочинение г. Олесницкого с. 29, где приведены следующие слова из названного «Синопсиса»: «Начиная с книги Навина даже до книги Ездры не все теми написаны суть, их же написание имут и о них же воспоминают, повествуется же, яко та написана суть от пророк, в коеждо время бывших».] и не соответствует содержанию некоторых мест книги. В самой книге говорится только, что Иисус Навин во время последнего при нем народного собрания, после заключения завета, вписал слова сии в книгу закона (XXIV:36), т. е. вписал изложенные в 24-й главе увещание к народу и обещание последнего служить Господу. Делаемый отсюда вывод, что сам Иисус Навин написал и прочие отделы, мог бы быть правильным, если бы содержание этой священной книги вполне соответствовало времени Иисуса Навина. Но на самом деле в ней находятся такие места, которые указывают на время, следовавшее за его смертью. Еще блаж. Феодорит остановил внимание на одном из таких мест и пришел к заключению, что Иисус Навин не был писателем книги, носящей его имя. Приведя слова: не сие ли есть писано в книге найденной (Нав X:13), блаж. Феодорит говорит: «писатель, сказав нам о такой силе пророка, что одним словом воспретил продолжать свое течение великим светилам… и опасаясь, что иный не поверит сему сказанию, говорит, что найдено это в древнем писании. Из сего явствует, что книгу сию написал кто-либо другой из живших позднее, почерпнув это из оной книги» [Творения блаж. Феодорита, епископа Кирского. Москва, 1855: г. т. I, с. 281. Блаж. Иероним приписывал, однако, самому Иисусу Навину написание его книги. См. вышеназванное соч. А. А. Олесницкого, с. 29.]. Такое же представление о писателе этой книги внушают и другие изложенные в ней события, между которыми особенную важность в данном отношении имеют следующие. В XV:14–19: говорится о завоевании Халевом городов Хеврона и Давира. Это завоевание с такими же подробностями изложено в кн. Судей (I:10–15) между событиями, совершившимися по смерти Иисуса Навина (ст. 1). Слова, читаемые там же XV:63: «но Иевусеев, жителей Иерусалима, не могли изгнать сыны Иудины…» — указывают также на время, следовавшее за смертью Иисуса Навина, так как завоевание Иерусалима сынами Иудиными, по Суд I:1, 8, 21, произошло по смерти Иисуса Навина. Подробное приведенному замечание сделано и в XVI:10, о ефремлянах, которые не изгнали Хананеев, живших в Газере. Это событие в Суд I:29: отнесено также к тем, которые произошли или сделались ясными и обратили на себя внимание по смерти Иисуса Навина (Суд I:1). Равным образом писателю книги Иисуса Навина известно было и завоевание Дановым коленом Лаиса, названного после того Даном (XIX:47). Это событие, изложенное с обстоятельностью в кн. Судей (XVIII) как завоевание Ласема, получившего тоже название «Дан», совершилось в то время, когда не было царя у Израиля (XVIII:1), т. е. во время Судей (XIX:1; XXI:25) [Нa вышеприведенные места из кн. Иисуса Навина, как свидетельствующие о том, «что не Иисус сию книгу писал», в нашей отечественной библейской литературе указано митрополитом Амвросием. См. его «Краткое руководство к чтению книг Ветхого и Нового Завета». Издание новое. В Москве 1803: г., с. 43. В начертании церковно-библейской истории написание книги Иисуса Навина приписано ему самому: при этом внесение в состав ее рассказа о завоевании Лаиса признано за дополнение, сделанное в позднейшее время.]. Высказываемая некоторыми из составителей учебных руководств [См., например, прот. М. Хераскова. Обозрение исторических книг Ветхого Завета. Прот. П. А. Владимирский. Опыт краткого толкования на книга Иисуса Навина, Судей, Руфь и на 12: начальных глав I кн. Царств.] по Священному Писанию мысль о том, что указанные места внесены впоследствии в виде дополнений, не может быть признана правдоподобной в виду того, что места этого рода читаются без опущений в еврейском тексте и в древних переводах; да и сама по себе эта мысль о дополнениях в библейский текст не надежна, так как, по справедливому замечанию одного из отечественных библеистов, «может вести и ведет к печальным, ложным результатам» [Библейская наука. Книга третья. Исторические книги Ветхого Завета. Академические чтения епископа Михаила. Изд. под ред. Н. И. Троицкого. Стр. 9. Подтверждением верности приведенных слов служат разнообразные исключения отдельных мест из ветхозаветных книг, какие делают сторонники отрицательной критики, устраняя из библейского текста все то, что не согласно с их взглядами на историю ветхозаветной религии.]. С устранением мысли о поздних вставках, которым будто обязаны своим происхождением вышеприведенные места кн. Иисуса Навина, последние вместе с некоторыми другими, сходными с ними по содержанию [Каковы: Нав XIII:2–3, об оставшихся незавоеванными Филистимских округах и Гессурской земле, которые изображаются в таком же положении в Суд III:3; Нав XVII:11–12, о хананеях в 5: городах Манассиина колена, о чем одинаково с этим сказано и в Суд I:27–28.], должны иметь значение указаний на происхождение книга Иисуса Навина после его кончины, а в какое приблизительно время — это можно видеть из других мест этой книги. Так, она написана раньше первых годов царствования Соломона, потому что в XVI:10: говорится о хананеях, живущих в Газере до сегодня, между тем, во время царствования Соломона этот город был завоеван египетским фараоном и жившие в нем хананеи были истреблены (3: Цар IX:16). Написание ее — далее — нужно относить ко времени, которое предшествовало завоеванию Иерусалима Давидом, когда жившие в нем Иевусеи (Нав XV:63) были истреблены (2: Цар V:6–8); раньше царствования Саула, когда жившие в Гаваоне хананеи подвергались избиению (2: Цар XXI:1–2), между тем как в кн. Иисуса Навина (IX) о них говорится как о пощаженных от истребления в силу заключенного с ними клятвенного договора с обязательством доставления воды и дров для жертвенника Господня на месте, какое бы ни избрал Господь (ст. 27). Такого рода указания книги приводят к концу правления Судей, как к такому времени, когда она получила, по всей вероятности, свое происхождение. При этом писателем ее в полном составе, в каком она существует в настоящее время, со включением последних стихов 24-й главы, мог быть Самуил или другой пророк из основанного им пророческого общества [См. вышеназванное «Краткое руководство» м. Амвросия, с. 43.].

Предмет, разделение и исторический характер кн. Иисуса Навина.

Как излагающая положение того, что делал Господь для основания Своего Царства на земле, кн. Иисуса Навина тесно связана с Пятикнижием, на что указывают начальные ее слова по греко-славянскому переводу, служащему буквальной передачей слов еврейского текста: И бысть по скончании Моисея раба Господня. Но как излагающая особые события из ветхозаветной истории Царства Божия, она имеет отдельное, самостоятельное значение. Предметом ее служит совершившееся во дни Иисуса, сына Навина, и через его посредство исполнение божественных обетований о даровании избранному народу Ханаанской земли. Это исполнение состояло в завоевании этой земли и разделении ее между коленами, составлявшими израильский народ. Соответственно этому книга Иисуса Навина делится на две равные части. В первой части от I главы по XII излагается завоевание, во 2-й — от XIII главы по XXII-ю — разделение земли. Последние две главы содержат изложение того, что сделал Иисус Навин по исполнении возложенного на него дела Божия для незыблемого дальнейшего его существования.

Изложенные в этой священной книге сведения о тех из отдельных событий, которые не выходят за пределы обычного хода жизни, не возбуждают сомнений в исторической достоверности. Сведения о таких событиях изложены с такими подробностями относительно мест, где они совершились, лиц, которые действовали в них, сказанных этими лицами отдельных замечательных слов (например, X:12; XIV:7: и др. м.), с такою археологической точностью, которые показывают, что писатель книги имел подробные, точные, не только устные, но и письменные сведения о том, что совершалось в описываемое им время. Археологическая точность видна из того, что при изложении событий он оттеняет древние воззрения, когда, например, в ХIII:6, Сидонян причисляет к тем племенам, которые были изгнаны из их владений, а эти последние причисляет к уделу Асирова колена (XIX:28), между тем, как при первых израильских царях мысль об этом была уже оставлена и заменилась дружественными отношениями с финикийскими царями (2: Цар V:11; 3: Цар V:1: и др. м.). Точное знание современной исторической обстановки писатель проявляет и в том, что называет Сидон великим (XI:8; XIX:28), а Тир только укрепленным городом (XIX:29) между тем, в последующее время первенство между финикийскими городами перешло к Тиру, ставшему «матерью Сидонян»; далее в том, что вместо обычного со времени Судей обозначения границ израильской земли словами: от Дана до Вирсавии (Суд XX:1; 2: Пар XXX:5) избирает для обозначения протяжения завоеванной земли гору Халак на юге и Ваал-Гад на севере (XI:17; XII:7). Близкое знакомство с состоянием Ханаана во время завоевания писатель книги проявил и в том, что внес в изложение событий древние ханаанские названия некоторых из городов, в последующее время вышедшие из употребления, каковы Кириаф, или Арба (XIV:15). Кириаф, или Сефер (XV:15), Кириаф, или Санна (XV:49), Кириаф, или Ваал и Ваал (XV:9, 60). Проявляющаяся во всем этом историческая точность писателя внушает естественное доверие и ко всем другим сообщаемым им в книге сведениям. Недоумения и сомнения вызывают у некоторых из комментаторов только сведения о тех событиях, которые изображены в книге как совершившиеся при действии божественного всемогущества. Внушаемая каноническим достоинством книги Иисуса Навина вера в то, что эти события совершились именно так, а не иначе, находит для себя подкрепление в уяснении целесообразности того, что и как совершилось во времена Иисуса Навина. При действиях его, как вождя израильского народа, особенная божественная помощь нужна была потому, что он, как и весь израильский народ, был только орудием для выполнения божественных обетований о наделении потомков Авраама землей, в которую он был призван, и в которой он вместе с ближайшими своими потомками совершал странствования. Если бы израильский народ и его вождь были лишены этой помощи, они оказались бы бессильными выполнить то, что на них было возложено. Как ни ослабили себя ханаанские племена своими пороками и разъединенностью, они даже при неполном соединении своих сил могли оказать сильное сопротивление благодаря особенно своей воинственности, укрепленным городам (Чис ХIII:29; Втор I:28) и военным колесницам (Нав XI:4). Как недостаточна была сама по себе сила израильтян для завоевания Ханаана, видно из того, что они даже после того, как ханаанским племенам нанесено было поражение, чувствуют себя не в состоянии докончить завоевание (Нав XVII:16). Если бы израильский народ для вторжения в Ханаан был вынужден оставаться на восточной стороне Иордана до того времени, когда окончится наводнение, его встретили бы, конечно, ханаанские цари с многочисленным войском и загородили бы ему дальнейший путь. Если этого не произошло, то именно потому, что чудодейственно осушенное русло Иордана во время наводнения дало израильтянам возможность вторгнуться в Ханаан в такое время, когда не ожидали этого, а потому не приняли мер к отражению нападающих.

То, что водворение израильского народа в Ханаан было достигнуто не только его усилиями, но, главным образом, чудодейственной силой Божьей, имеет значение не для того только времени, но для будущего, не только частное, но и более широкое. Такой способ водворения израильтян в обетованной земле служит прообразом благодатного пути, который открыт Господом нашим Иисусом Христом. В этом отношении знаменательным для верующего является то, что, как в землю, обильную молоком и медом, ввел израильтян не кто иной, а именно носивший имя «Иисус» (так называется сын Нуна в Деян VII:45; Евр IV:8); так и путь в Царство Небесное открыт для всего человечества Иисусом Сыном Божиим [Творения блаж. Феодорита. I, 270.].
Matthew Henry: Concise Commentary on the Whole Bible - 1706
I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luke xxiv. 44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven.--It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Josh. x. 13, and 2 Sam. i. 18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1 Sam. ix. 9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Josh. iv. 9; vii. 26; viii. 29; x. 27; 1 Sam. vi. 18), names of places (Josh. v. 9; vii. 26; Judg. i. 26; xv. 19; xviii. 12; 2 Kings xiv. 7), rights and possessions (Judg. i. 21; 1 Sam. xxvii. 6), customs and usages (1 Sam. v. 5; 2 Kings xvii. 41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1 Sam. xxvii. 6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.
In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old-Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.
II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. i.-v. 2. In their conquest of Canaan, ch. vi.-xii. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. xiii.-xxi. 4. In the settlement and establishment of religion among them, ch. xxii.-xxiv. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence--his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zech. vi. 11, 12. The LXX., giving the name of Joshua a Greek termination, call him all along Iesous, Jesus, and so he is called Acts vii. 45, and Heb. iv. 8. Justin Martyr, one of the first writers of the Christian church (Dialog. cum Tryph. p. mihi 300), makes that promise in Exod. xxiii. 20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb. iv. 8) Joshua did not.

The book begins with the history, not of Joshua's life (many remarkable passages of that we had before in the books of Moses) but of his reign and government. In this chapter, I. God appoints him to the government in the stead of Moses, gives him an ample commission, full instructions, and great encouragements, ver. 1-9. II. He accepts the government, and addresses himself immediately to the business of it, giving orders to the officers of the people in general, ver. 10, 11, and particularly to the two tribes and a half, ver. 12-15. III. The people agree to it, and take an oath of fealty to him, ver. 16-18. A reign which thus began with God could not but be honourable to the prince and comfortable to the subject. The last words of Moses are still verified, "Happy art thou, O Israel! Who is like unto thee, O people?" Deut. xxxiii. 29.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Book of Joshua
Joshua, the son of Nun, of the tribe of Ephraim, was first called Oshea or Hoshea, הושע, Num 13:16, which signifies saved, a savior, or salvation; but afterwards Moses, guided no doubt by a prophetic spirit, changed his name into יהוש Yehoshua or Joshua, which signifies he shall save, or the salvation of Jehovah; referring, no doubt, to his being God's instrument in saving the people from the hands of their enemies, and leading them from victory to victory over the different Canaanitish nations, till he put them in possession of the promised land. On the change and meaning of the name, see the note on Num 13:16. By the Septuagint he is called Ιησους Ναυη, Jesus Naue, or Jesus son of Nave: and in the New Testament he is expressly called Ιησους, Jesus; see Act 7:45; Heb 4:8. Joshua was denominated the servant of Moses, as he seems to have acted sometimes as his secretary, sometimes as his aid-du-camp, and sometimes as the general of the army. He was early appointed to be the successor of Moses, see Exo 17:14; and under the instruction of this great master he was fully qualified for the important office. He was a great and pious man, and God honored him in a most extraordinary manner, as the sequel of the history amply proves. From the preceding books it appears that he became attached to Moses shortly after the exodus from Egypt; that he was held by him in the highest esteem; had the command of the army confided to him in the war with the Amalekites; and accompanied his master to the Mount, when he went up to receive the Law from God. These were the highest honors he could possibly receive during the life-time of Moses.
Commentators and critics are divided in opinion whether the book that goes under his name was actually compiled by him.
It is argued by those who deny Joshua to be the author, that there are both names and transactions in it which did not exist till considerably after Joshua's time. The account we have, Jos 4:9, of the twelve stones set up by Joshua in the midst of Jordan remaining to the present day, seems to prove that the book, at least this verse, was not written till after Joshua's time; the same may be said of the account of Ai, that Joshua made it a heap for ever, even a desolation to the present day, Jos 8:28, which is a proof, however, that the book was not written after the time of the kings, as Ai subsisted after the return from the captivity; see Ezr 2:28 : The men of Beth-el and Ai, two hundred twenty and three. It is supposed also, that the relation of the marriage of Achsah, daughter of Caleb, with Othniel the son of Kenaz, necessarily belongs to the time of the Judges; Jos 15:16-19; as also the account of the capture of Leshem by the Danites Jos 19:47, compared with Jdg 18:7, Jdg 18:29.
"What is related, Jos 15:63, concerning the Jebusites dwelling with the children of Judah at Jerusalem unto this day, must certainly have been written before the time of David; for he took the strong hold of Zion, and expelled the Jebusites; see Sa2 5:7-9. Also, what is said, Jos 16:10, They drave not out the Canaanites that dwelt in Gezer, but they dwelt among the Ephraimites unto this day, must have been written before the time of Solomon, for in his time Pharaoh, king of Egypt, had taken Gezer, burnt it with fire, slain the Canaanites that dwelt in it, and given it a present to his daughter, the wife of Solomon, Kg1 9:16. The country of Cabul, mentioned Jos 19:27, had not this name till the time of Solomon, as appears from Kg1 9:13; and the city called Joktheel, Jos 15:38, had not this name till the reign of Joash, as appears from Kg2 14:7, it having been previously called Selah. The like may be said of Tyre, Jos 19:29; and of Galilee Jos 20:7; Jos 21:32."
These are the principal objections which are made against the book as being the work of Joshua. Some of these difficulties might be so removed as to render it still probable that Joshua was the author of the whole book, as some think to be intimated Jos 24:26; And Joshua wrote these words in the book of the law of the Lord; (but this probably refers to nothing more than the words of the covenant which was then made, and which is included in24); but there are other difficulties that cannot be removed on the above supposition and therefore it has been generally supposed that the book was written by some inspired person after the time of Joshua; and positively before many kings had reigned in Israel. The book has been attributed to Samuel, though some give this honor to Ezra.
After all, I cannot help considering the book in the main as the composition of Joshua himself. It is certain that Moses kept an accurate register of all the events that took place during his administration in the wilderness, at least from the giving of the law to the time of his death. And in that wilderness he wrote the book of Genesis, as well as the others that bear his name. Now, it is not likely that Joshua, the constant servant and companion of Moses, could see all this - be convinced, as he must be, of its utility - and not adopt the same practice; especially as at the death of Moses he came into the same office. I therefore take it for granted, that the Book of Joshua is as truly his work, as the Commentaries of Caesar are his; and all the real difficulties mentioned above may be rationally and satisfactorily accounted for on the ground, that in transcribing this book in after ages, especially between the times of Joshua and the Kings, some few changes were made, and a very few slight additions, which referred chiefly to the insertion of names by which cities were then known instead of those by which they had been anciently denominated. This book therefore I conceive to be not the work of Ezra, nor of Samuel, nor of any other person of those times; nor can I allow that "it is called the Book of Joshua, because he is the chief subject of it, as the heroic poem of Virgil is called the Aeneis, because of the prince whose travels and actions it relates;" but I conceive it to be called the Book of Joshua,
1. Because Joshua wrote it.
2. Because it is the relation of his own conduct in the conquest, division, and settlement of the promised land.
3. Because it contains a multitude of particulars that only himself, or a constant eye-witness, could possibly relate.
4. Because it was evidently designed to be a continuation of the Book of Deuteronomy, and is so connected with it, in narrative, as to prove that it must have been immediately commenced on the termination of the other.
5. I might add to this, that with the exception of a few individuals, the whole of the ancient Jewish and Christian Churches have uniformly acknowledged Joshua to be its author.
The Book of Joshua is one of the most important writings in the old covenant, and should never be separated from the Pentateuch, of which it is at once both the continuation and completion. Between this Book and the five Books of Moses, there is the same analogy as between the four Gospels and the Acts of the Apostles. The Pentateuch contains a history of the Acts of the great Jewish legislator, and the Laws on which the Jewish Church should be established. The Book of Joshua gives an account of the establishment of that Church in the Land of Canaan, according to the oft-repeated promises and declarations of God. The Gospels give an account of the transactions of Jesus Christ, the great Christian legislator, and of those Laws on which his Church should be established, and by which it should be governed. The Acts of the Apostles gives an account of the actual establishment of that Church, according to the predictions and promises of its great founder. Thus, then, the Pentateuch bears as pointed a relation to the Gospels as the Book of Joshua does to the Acts of the Apostles. And we might, with great appearance of probability, carry this analogy yet farther, and show that the writings of several of the Prophets bear as strict a relation to the Apostolical Epistles, as the Books of Ezekiel and Daniel do to the Apocalypse. On this very ground of analogy Christ obviously founded the Christian Church; hence he had his twelve disciples, from whom the Christian Church was to spring, as the Jewish Church or twelve tribes sprang from the twelve sons of Jacob. He had his seventy or seventy-two disciples, in reference to the seventy-two elders, six chosen out of each of the twelve tribes, who were united with Moses and Aaron in the administration of justice, etc., among the people. Christ united in his person the characters both of Moses and Aaron, or legislator and high priest; hence he ever considers himself, and is considered by his apostles and followers, the same in the Christian Church that Moses and Aaron were in the Jewish. As a rite of initiation into his Church, he instituted baptism in the place of circumcision, both being types of the purification of the heart and holiness of life; and as a rite of establishment and confirmation, the holy eucharist in place of the paschal lamb, both being intended to commemorate the atonement made to God for the sins of the people. The analogies are so abundant, and indeed universal, that time would fail to enumerate them. On this very principle it would be a matter of high utility to read these Old Testament and the New Testament books together, as they reflect a strong and mutual light on each other, bear the most decided testimony to the words and truth of prophecy, and show the ample fulfillment of all the ancient and gracious designs of God. This appears particularly evident in the five Books of Moses and the Book of Joshua compared and collated with the four Gospels and the Acts of the Apostles; and the analogy will be the more complete as to the number of those books, though that is a matter of minor consideration, when we consider Joshua, as we ought, a continuation of the Book of Deuteronomy, though written by a different hand, which two books should be rated only as one history. Of Judges and Ruth it may be said they are a sort of supplement to the Book of Joshua.
Whoever goes immediately from the reading of the Pentateuch to the reading of the Gospels, and from the reading of Joshua to that of the Acts, will carry with him advantages which on no other plan he will be able to command. Even a commentator himself will derive advantages from this plan, which he will seek in vain from any other. To see the wisdom and goodness of God in the ritual of Moses, we must have an eye continually on the incarnation and death of Christ, to which it refers. And to have a proper view of the great atonement made by the sacrifice of our Lord, we must have a constant reference to the Mosaic law, where this is shadowed forth. Without this reference the law of Moses is a system of expensive and burdensome ceremonies, destitute of adequate meaning; and without this entering in of the law that the offense might abound, to show the exceeding sinfulness of sin, the frailty of man, and the holiness of God; the Gospel of Christ, including the account of his incarnation, preaching, miracles, passion, death, burial, ascension, and intercession, would not appear to have a sufficient necessity to explain and justify it. By the Law is the knowledge of sin, and by the Gospel its cure. Either, taken separately, will not answer the purpose for which God gave these astonishing revelations of his justice and his grace.

Moses being dead, God commissions Joshua to bring the people into the promised land, Jos 1:1, Jos 1:2. The extent of the land to be possessed, Jos 1:3, Jos 1:4. Joshua is assured of victory over all his enemies, and is exhorted to courage and activity, Jos 1:5, Jos 1:6; and to be careful to act, in all things, according to the law of Moses, in which he us to meditate day and night, Jos 1:7, Jos 1:8. He is again exhorted to courage, with the promise of continued support, Jos 1:9. Joshua commands the officers to prepare the people for their passage over Jordan, Jos 1:10, Jos 1:11. The Reubenites, Gadites, and half tribe of Manasseh, are put in mind of their engagement to pass over with their brethren, Jos 1:12-15. They promise the strictest obedience, and pray for the prosperity of their leader, Jos 1:16-18.
Albert Barnes: Notes on the Bible - 1834
Introduction to Joshua
1. This book like several others of the historical books of Scripture derives its name from its contents. It takes up the history of the chosen people at the death of Moses, and continues it in a systematic and orderly narrative, through the leadership and government of his successor. It records (almost exclusively) the acts of Joshua in fulfillment of the commission laid upon him from God by the hand of Moses (compare Deu 31:7-8), and terminates with Joshua's death and burial.
The contents group themselves into two divisions of nearly equal length. The conquest of the land is described in twelve chapters, and then in twelve other chapters the subsequent partition of it together with Joshua's last acts and words.
The victories of Joshua described in the former of these portions were accompanied by repeated and stupendous interferences of God. This miraculous element has led some commentators to treat the book as altogether unhistorical. But it must not be forgotten that the miracles of the Book of Joshua do not stand alone. They grow, as it were, naturally out of the divine interpositions on behalf of Israel in the days of Moses, and are but the close of a series of extraordinary providences began in Egypt, and described in Exodus and the books following. No less do they stand intimately associated with the future history and development of the Jewish Church and nation, and even with the wider and more remote issues of God's counsels as manifested, or to be manifested, in the Christian Church to the end of all things. Thus, the conquest of Canaan by Joshua has other and vastly grander significances than its mere dimensions as a fact in history seem at first sight to suggest.
It is not to be regarded simply as the invasion of a little district about as large as three average English counties by a tribe of nomads from the Arabian deserts. It was also the accomplishment by God of a purpose Rev_ealed of old; it was an essential element in the plan ordained by Him for the preservation among men of His Law, Will, and Word; it was designed to foreshadow in many important particulars His future dealings with mankind at large. But for the special help of God, the Israelites could not have effected the conquest at all, for they were hardly superior to the Canaanites in numbers, and were destitute of chariots and horses, and of all the more elaborate equipments for war, above all of the appliances requisite for reducing the cities (compare Num 13:28; Deu 1:28; Deu 9:1) in which Canaan abounded. God's promise was, however, pledged to their forefathers to give them this land; whatever then might be necessary to give effect to this promise it belonged to His faithfulness to accord; and the Book of Joshua consequently is an essential sequel to the Pentateuch as declaring the thorough fulfillment by God of the covenant made by Him through Moses with Israel, and thus as illustrating His inviolable faithfuless.
But important as the theocratical and theological characteristics of the Book of Joshua are, both in themselves and as (so to say) vindicating the miraculous elements of the narrative, we must nevertheless not lose sight of the internal evidences of common and historical fact which it presents.
The invasion of Canaan by Joshua was evidently a carefully and skillfully conducted enterprise. An army marching upon Canaan from the south would find its path intercepted by range after range of heights, each, in the days of Moses and Joshua, bristling with towns and fortresses. The progress of such an army could be but slow, and at every step would be met by better organized resistance from an increasing number of enemies. When Israel, after 40 years' expiation of the Rev_olt at Kadesh, again arose at the command of God to resume the long deferred enterprise on Canaan, the host was conducted round the whole southeast corner of the land and directed upon its comparatively defenseless eastern flank above the Dead Sea. The whole of the strong military positions and fenced cities in the "south country" and the "hill country" of what was subsequently the territory of Judah were thus taken in Rev_erse and rendered comparatively useless.
It is probable, too, that the southern Canaanites in particular were at this time greatly weakened by the invasions of Thotmes III, who had taken Gaza, apparently not many years pRev_iously, and no doubt had overrun the whole adjoining district (see the note at Jos 13:3). No less able were the measures adopted by Joshua to execute the plan thus judiciously laid down. The passage of the Jordan, by the special help of God, at a time of year when his enemies no doubt deemed the river to be an almost insurmountable obstacle to his advance (see the note at Jos 3:15): the seizing Gilgal, to serve as his foothold in the land: the capture and destruction of Jericho: the fall of Ai: these events enabled him to throw the forces of Israel like a wedge through the very midst of the land almost to the western sea, and in its most vulnerable part, between the fastnesses of Judah on the south and the mountain district of Ephraim on the north. The Amorites on Joshua's left, cut off from the Hittites on his right by his whole army interposing between the two, were overpowered before Gibeon. The whole south was reduced into at least temporary subjection before the larger multitudes of the north could be mustered. These in their turn shared the fate of their brethren in the south; Joshua broke their vast host to pieces on the shores of Lake Merom.
In these campaigns of Joshua it is impossible not to see the traces of strategical skill no less conspicuously than that presence of immediate and divine suggestion and succor which the narrative asserts.
2. The leading trait in the character of Joshua is courage - the courage of the warrior: this must have been already remarkable at the time of the Exodus Exo 17:9. Subsequently, Joshua appears as in constant attendance on Moses Exo 24:13; Exo 32:1; Exo 33:11; he without doubt acquired on Sinai, and in the precincts of the sanctuary, that unswerving faithfulness of service and unshaken confidence in God which marked his after career. He was naturally selected as one of the twelve "rulers" sent by Moses Num 13:2 to explore the land before the invasion of it was undertaken; and the bold and truthful report brought back by him and Caleb Num 14:7-9, was no less characteristic than was his undaunted bearing before the incensed people Num 14:10. These qualities pointed him out as the fitting captain over the Lord's people, who should overthrow their enemies before them and put them in possession of the promised inheritance. Accordingly, at the express command of God, he was solemnly appointed to that office and duty by Moses before his death Num 27:16-23; Deu 31:23.
Joshua was not a prophet (Ecclesiasticus 46:1; compare Num 27:21), but a divinely-inspired leader. After the great and peculiar work of his life was accomplished, he no longer held the same exclusive place at the head of Israel as before. In making the arrangements for settling the people in their homes, and establishing the theocracy on the lines laid down in the law of Moses, he acted in conjunction with Eleazar, the high priest: and with the heads of the tribes (compare Jos 14:1; Jos 17:4; Jos 21:1). This was but natural. The armies had done their work and were dispersed, or were ready to disperse, to their several inheritances; and the military authority of their general was consequently at an end. The latter years of his life were probably passed in retirement at Timnath-serah, whence, he would seem to have emerged in extreme old age to meet the princes and the people in the great gathering at Shechem jos 23-24, and to employ once more and finally his authority as the last survivor but one of a mighty generation, and as the hero of Israel's greatest triumphs, in order to engage his people more firmly and closely in their rightful allegiance to God.
The courage which was the leading feature in the character of Joshua was very distinctly and directly built upon faith Jos 1:5-6. Joshua obeyed God's call unhesitatingly and to the end, but it was because he trusted wholly in the promise which accompanied it. Hence, along with his soldierly qualities, were found others seldom present in the same man. He combined justice as a magistrate with gentleness as a man Jos 7:19; spirit as a ruler, with temper and discretion in dealing with the arrogant and exacting Jos 17:14; diligence and equity in disposing of the fruits of victory with a complete unselfishness as regarded himself Jos 19:49-51. Perhaps conspicuous above all was his humility. From first to last his valor and his victories are referred to God as their giver. Of his own personal work in the achievements of his life there is in his last addresses scarcely one word.
3. The chronological dates presented in this book are few:
a. Comparing Jos 4:19 and Jos 5:6, if the date of the Exodus be assumed to be 1490 B. C., that of the invasion of Canaan will be 1450 B. C.
b. The duration of Joshua's wars with the Canaanites is spoken of loosely in Jos 11:18 as "a long time." The words of Caleb (Jos 14:7, Jos 14:10 : compare Num 13:17) - who was thirty-eight years old when he passed through the Red Sea, and seventy-eight when he passed through Jordan - help us to assign a period of seven years (in round numbers) for the campaigns of Joshua.
c. The duration of Joshua's rule, and consequently the number of years covered by the record of this book, is far more uncertain. He died when he was 110 Jos 24:29. If (compare Exo 33:11) we suppose him to have been about the same age as Caleb, he will have been about 78 years old when he invaded Canaan, and have been at the head of Israel not much less than thirty-two years altogether after the death of Moses, surviving about twenty-five years after his retirement to Timnath-serah (compare Jos 23:1). Josephus, however, states that Joshua's rule after the death of Moses lasted for twenty-five years, and that he had pRev_iously been forty years associated with him. This would fix Joshua's age at the time of the Exodus at forty-five. On the whole, nothing more precise seems attainable now than this: that Joshua governed Israel from twenty-five to thirty years after the death of Moses, and that about the like number of years contains the events recorded in the book which bears his name.
4. No sufficient evidence exists to enable us with certainty to name the author. That he was one of "the elders that overlived Joshua" Jos 24:31 is probable, for the book appears to have been written by one coeval with the events recorded, and, indeed, an eye-witness of them. The spirit of the narrative in the former or historical portion of the book, and the graphic yet spontaneous rendering of details, which it everywhere presents, bespeak one who saw what he describes. And the topographical information which abounds in the latter portion of the book is of such a nature, and is presented in such a form, as strongly to suggest the use of written, and apparently contemporary documents. Some parts of this information are minute and accurate (e. g. jos 15), other statements are far less definite and complete. No doubt some of these imperfections are due to disorder in the text, or to clauses having dropped out of it, but others are mainly due to the fact that the writer's knowledge was itself imperfect. These very anomalies of the writer's most valuable description of Palestine, inconvenient as they often are, seem thus to be attributable to the early date of his information. His documents were written while Israel was still a stranger in the land of his inheritance, and in parts of it still a foreign invader.
The hand of a writer contemporaneous with the events is indicated in several expressions, e. g. in Jos 5:6-7; Jos 6:25; Jos 10:2, a notice which plainly borrows its terms from the state of things in Canaan at the time of the invasion; and in the record of ancient Canaanite names of cities, though disused after the Israelites occupied them, Jos 14:15; Jos 15:9, Jos 15:15, Jos 15:49, Jos 15:60.
The book cannot, in its present form at least, be ascribed to Joshua himself. The account of his death and that of Eleazar, with the few supplementary verses at the end of the book, might have been attached by another hand, as a conclusion to the historical work of Joshua, just as a like addition was made to the work of Moses. But there are up and down the book a number of historical notices, which point to a date clearly beyond the death of Joshua (compare Jos 15:13-20 and Jdg 1:1-15; 15:63, and Jdg 1:8; Jdg 15:13-19 and Judg. 18).
For these reasons the opinion of the rabbis and many moderns which names Joshua as himself the sole writer of this book, must apparently be abandoned. The evidence internal and external renders it likely that the book was composed partly from personal observation and inquiry, partly out of pre-existing and authentic documents, within a few years after the death of Joshua, and probably from materials furnished in part by Joshua himself.
5. The book of Joshua is a work complete in itself, with an organic unity and peculiar characteristics. This appears:
(1) From the definiteness of the writer's purpose, and the thoroughness with which he executes it. He proposes to narrate the conquest of Canaan, and to present that conquest as a proof of God's fidelity to his covenant. But the writer does not limit himself to the achievements of Joshua. Such additions to the main body of his story, which belongs to the lifetime and leadership of Joshua, as are contained in jos 13 and jos 15 are to be explained only by a reference to the writer's distinct and special aim.
(2) from the tokens of connection and method apparent throughout. Not only does the first part, which records the wars jos 1-12, evidently lead up to the second part jos 13-24, which describes the partition of the territory when subdued, but the contents of each part taken singly are given in proper and chronological order, each transaction growing out of the one preceding.
(3) from the style and phraseology. These are marked by distinctive features, whether the book be compared with the Pentateuch or with the other and later historical books. The difference of style, words, and treatment in the historical chapters, as contrasted with the topographical chapters is only what might be expected from the diverse nature of the subjects, and from the self-evident fact that in much of the latter part of his task the author was working from pre-existing documents.
Certain discrepancies alleged to exist in the book do not seriously impair its unity and independence. The difficulties, e. g. in the account of the capture of Ai jos 8 arise solely out of the numbers, and are far more probably due to a mistake in the numerals (see the note at Jos 8:3), which is by no means of infrequent occurrence, than to the presence in the narrative of two or three different versions of the events which the final editor omitted to harmonize.
The contradiction said to exist between some passages which speak of the land as completely subdued by Joshua, and of the Canaanites as utterly extirpated (Jos 11:16-17, Jos 11:23; Jos 12:7-8 etc.), and others which allude to "very much land," as still in possession of the native inhabitants (Jos 13:1; Jos 17:14 ff; Jos 23:5, etc.), is to be explained partly by the theocratic view which the writer takes of his theme; a view which leads him to regard the conquest as complete when it was so "ex parte Dei," and when all was done that was needed to enable the Israelites to realize fully the promises (compare Jos 21:43-45); partly also by the fact that territory was undoubtedly overrun by Joshua at the first onset, which was afterward recovered by the Canaanites, and only again and finally wrested from them at a subsequent, sometimes a long subsequent, date. That the early campaigns of Joshua were in the nature of sudden raids, overpowering for the moment, but not effectually subduing the country, has probably much truth in it.
Thus then, the Book of Joshua, though based upon pre-existing materials of various kinds, and sometimes incorporating them, appears to be a separate and complete work produced as a whole from one original hand. Its relation to the Pentateuch is that of an independent treatise by a distinct author, who resumes a theme of which the first great and important portion had been finished by a predecessor. The Pentateuch is not to be looked upon as principally a historical work. It is the statute book of the theocracy, and contains only such historical matter as illustrates the origin and import of God's covenant with Israel. Joshua records how the temporal promises of that covenant were accomplished; and describes how the basis was laid for the future development of the nation, under the special superintendence of God, by its settlement in Canaan. Thus, regarded, this book is no more an appendage to the Pentateuch than the books of Judges and Samuel are an appendage to it.
There is, assuredly, an intimate connection among these writings throughout, a connection which is expressly indicated by the connective conjunctions used in the beginning of each book (see the note at Jdg 1:1). This is due to the fact that the several authors were moved to write by one and the same Spirit, and that their one purpose in successive ages was to record the dealings of God with their nation. Hence, they have selected whatever declares or illustrates the divine call of Israel; God's methods in educating that people for its functions in His world; the preparations made through the chequered history of Israel for future issues bearing on the salvation of all mankind. We find at one time periods of considerable length, and events of great importance to secular history cursorily alluded to, while other occurrences, often of a biographical character, are dwelt upon with anxious minuteness, because of their theocratic bearings. Accordingly, the name "Earlier prophets," given to this and the following books of Judges, Samuel, and Kings by the Jewish Church which has handed them down to us as canonical, is appropriate. They were written by inspired men, and treat their subject from the prophetical point of view.
The Book of Joshua is repeatedly cited or referred to in the New Testament: compare Act 7:45; Heb 3:5; Heb 4:8; Heb 11:30-31; Jam 2:25.
6. The land of Canaan was given as a free gift by God to the Israelites - they took possession of it because He bade them do so - and He no less bade them annihilate the Canaanite nations without mercy?
The question then occurs in unbroken force, all palliative explanations being disallowed: Is this merciless treatment of the Canaanites consistent with the attributes of the Deity, especially as those attributes are illustrated for us in the New Testament?
The destruction of the Canaanites is always presented in Scripture as a judgment of God sent on them because of their wickedness. They had not only fallen into total apostasy from God, but into forms of idolatry of the most degrading kind. Their false religion cannot be regarded as a mere error of judgment; cruelty the most atrocious, and unnatural crimes the most defiling were part and parcel of its observances. Moreover, they had proved themselves to be incorrigible. They had had not only the general warning of the deluge, as had other nations of the earth, but the special one of the overthrow of Sodom and Gomorrah in the very midst of them. They had had also the example and instruction of Abraham and the patriarchs living for ages among them. Even after the miraculous providence of God had brought the Israelites out of Egypt and across the Jordan, and even when the sword was as it were hanging over their necks, it was but in one or two isolated cases that signs of repentance and recollection of God were manifested (compare Jos 2:1; Jos 9:24). God had forborne for ages in vain (compare Gen 15:16); in the days of Joshua the time for mercy had passed, and that of judgment had come. It is impossible to acknowledge God as the moral Governor of the earth, and not to admit that it may be right or even necessary for Him to remove such nations. The fact, therefore, that God is described as having not only permitted, but even enjoined and caused the extirpation of the Canaanite nations, depraved as they were, is not inconsistent with His moral attributes. People, as was long ago pointed out by Dr. Butler ('Anal.' ii. 3), have no right to either life or property, but what arises solely from the grant of God. When this grant is Rev_oked they cease to have any right at all in either. And in the case before us the forfeiture decreed by God was merited, and the execution of it was therefore righteous.
God chose to inflict His righteous judgment by the hands of the Israelites, and expressly commissioned them to be His executioners. If it be objected that this is to represent God as sanctioning cruelty, the answer is obvious: it is no sanction of cruelty to direct a lawful sentence to be carried out by human agents (compare Num 31:3). Nor would obedience to God's command in this matter make the Israelites brutal and bloodthirsty. The behavior of the Israelites, on many occasions, proves that they shrank from a terrible duty of this sort when laid on them by God, and did it only so far as they were compelled to do it. .
The slaughter of the Canaanites served various important purposes besides the mere removal of them from the face of the earth. To make and keep the Jewish people as much as possible isolated, was a marked and vital principle of the Old Testament dispensation. No more effectual means could have been adopted for inspiring God's people with an abhorrence for Canaanite sins, to which they were not a little prone, than to make them the ministers of divine vengeance for those sins.
They learned by experiment that God would certainly root out those who fell away in apostasy from Him. They were warned also that if they fell into the sins of the Canaanites they would themselves be the victims of those same judgments of which they had been the reluctant executioners (compare e. g. Deu 28:25). And the whole was so ordered as to exhibit a type, fearful no doubt yet salutary, of what must be the fate of the impenitent and obdurate in the upshot of God's righteous government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, "In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: "We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

Jos 1:1, The Lord appoints Joshua to succeed Moses; Jos 1:3, The borders of the promised land; Jos 1:5, God promises to assist Joshua; Jos 1:8, He gives him instructions; Jos 1:10, Joshua prepares the people to pass over Jordan; Jos 1:12, He puts the two tribes and half in mind of their promise to Moses; Jos 1:16, They promise him fealty.

Carl Friedrich Keil and Franz Delitzsch
The Preamble - Josh 1:1-9
After the death of Moses the Lord summoned Joshua, the servant of Moses, whom He had appointed as the leader of Israel into Canaan, to go with all the people across the Jordan, and take the land which had been promised to the fathers on oath, assuring him at the same time of His powerful aid, on condition that he observed the law of Moses faithfully. This summons and promise of God form the preamble to the whole book, which is linked on to the conclusion of the Pentateuch by the introductory words, "And it came to pass after the death of Moses, the servant of the Lord," though it is not so closely connected as to warrant the conclusion that the two works have been written by the same author.
John Gill
INTRODUCTION TO JOSHUA 1
Moses being dead, the Lord directs and encourages Joshua to take the command of the children of Israel, and go over Jordan with them, and take possession of the land of Canaan, and divide it to them; giving him gracious promises and strong assurances of his presence, and some good advice with respect to his conduct, Josh 1:1; upon which Joshua orders the people to be ready in three days to go along with him, Josh 1:10; and particularly addresses the Reubenites and Gadites, and half tribe of Manasseh, and puts them in mind of what Moses had ordered, and they had promised, to go along with their brethren, and assist them in conquering the land, Josh 1:12; which they readily agreed to do, and promised obedience to him in all things, Josh 1:16.
1:11:1: Եւ եղեւ յետ վախճանելոյն Մովսիսի ծառայի Տեառն, խօսեցա՛ւ Տէր ընդ Յեսուայ որդւոյ Նաւեայ պաշտօնէի Մովսիսի, եւ ասէ.
1. Տիրոջ ծառայ Մովսէսի վախճանուելուց յետոյ Տէրը խօսեց Մովսէսի օգնականի՝ Նաւէի որդի Յեսուի հետ եւ ասաց.
1 Տէրոջը ծառային Մովսէսին մահէն ետքը՝ Տէրը Մովսէսին սպասաւորին Նաւէի որդիին Յեսուին հետ խօսեցաւ՝ ըսելով.
Եւ եղեւ յետ վախճանելոյն Մովսիսի ծառայի Տեառն, խօսեցաւ Տէր ընդ Յեսուայ որդւոյ Նաւեայ պաշտօնէի Մովսիսի եւ ասէ:

1:1: Եւ եղեւ յետ վախճանելոյն Մովսիսի ծառայի Տեառն, խօսեցա՛ւ Տէր ընդ Յեսուայ որդւոյ Նաւեայ պաշտօնէի Մովսիսի, եւ ասէ.
1. Տիրոջ ծառայ Մովսէսի վախճանուելուց յետոյ Տէրը խօսեց Մովսէսի օգնականի՝ Նաւէի որդի Յեսուի հետ եւ ասաց.
1 Տէրոջը ծառային Մովսէսին մահէն ետքը՝ Տէրը Մովսէսին սպասաւորին Նաւէի որդիին Յեսուին հետ խօսեցաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
1:11: По смерти Моисея, раба Господня, Господь сказал Иисусу, сыну Навину, служителю Моисееву:
1:1 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὴν ο the τελευτὴν τελευτη end Μωυσῆ μωσευς Mōseus; Mosefs εἶπεν επω say; speak κύριος κυριος lord; master τῷ ο the Ἰησοῖ ιησους Iēsous; Iisus υἱῷ υιος son Ναυη ναυη the ὑπουργῷ υπουργος Mōseus; Mosefs λέγων λεγω tell; declare
1:1 וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after מֹ֥ות mˌôṯ מָוֶת death מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses עֶ֣בֶד ʕˈeveḏ עֶבֶד servant יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יְהֹושֻׁ֣עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בִּן־ bin- בֵּן son נ֔וּן nˈûn נוּן Nun מְשָׁרֵ֥ת mᵊšārˌēṯ שׁרת serve מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
1:1. et factum est ut post mortem Mosi servi Domini loqueretur Dominus ad Iosue filium Nun ministrum Mosi et diceret eiNow it came to pass after the death of Moses, the servant of the Lord, that the Lord spoke to Josue, the son of Nun, the minister of Moses, and said to him:
1. Now it came to pass after the death of Moses the servant of the LORD, that the LORD spake unto Joshua the son of Nun, Moses’ minister, saying,
1:1. And after the death of Moses, the servant of the Lord, it happened that the Lord spoke to Joshua, the son of Nun, the minister of Moses, and he said to him:
1:1. Now after the death of Moses the servant of the LORD it came to pass, that the LORD spake unto Joshua the son of Nun, Moses’ minister, saying,
Now after the death of Moses the servant of the LORD it came to pass, that the LORD spake unto Joshua the son of Nun, Moses' minister, saying:

1: По смерти Моисея, раба Господня, Господь сказал Иисусу, сыну Навину, служителю Моисееву:
1:1
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
τὴν ο the
τελευτὴν τελευτη end
Μωυσῆ μωσευς Mōseus; Mosefs
εἶπεν επω say; speak
κύριος κυριος lord; master
τῷ ο the
Ἰησοῖ ιησους Iēsous; Iisus
υἱῷ υιος son
Ναυη ναυη the
ὑπουργῷ υπουργος Mōseus; Mosefs
λέγων λεγω tell; declare
1:1
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after
מֹ֥ות mˌôṯ מָוֶת death
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֣עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בִּן־ bin- בֵּן son
נ֔וּן nˈûn נוּן Nun
מְשָׁרֵ֥ת mᵊšārˌēṯ שׁרת serve
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
1:1. et factum est ut post mortem Mosi servi Domini loqueretur Dominus ad Iosue filium Nun ministrum Mosi et diceret ei
Now it came to pass after the death of Moses, the servant of the Lord, that the Lord spoke to Josue, the son of Nun, the minister of Moses, and said to him:
1:1. And after the death of Moses, the servant of the Lord, it happened that the Lord spoke to Joshua, the son of Nun, the minister of Moses, and he said to him:
1:1. Now after the death of Moses the servant of the LORD it came to pass, that the LORD spake unto Joshua the son of Nun, Moses’ minister, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Божественное повеление Иисусу Навину перейти через Иордан. 3. Границы будущей израильской земли. 5. Обетование Иисусу Навину божественной помощи. 8. Условия к выполнению этого обетования. 10. Приготовление народа к переходу через Иордан. 12. Напоминание двум с половиною коленам об их обещании. 16. Ответ на это напоминание.

1-9: Книга Иисуса Навина начинается непосредственным откровением ему Господа, как назначенному уже Моисеем его преемнику (Чис XXVII:15–23). Перед самым выступлением на поприще деятельности он удостаивается особого откровения для того, чтобы побудить его к выполнению возложенного на него великого дела в обетованием божественной помощи укрепить его мужество. Это откровение особенно нужно было в начале трудного дела, вызывающем обыкновенно колебания и нерешительность. Такого откровения не могло заменить откровение через первосвященнический Урим, на который указал Моисей Иисусу Навину (Чис XXVII:21), так как через последний получался только краткий ответ на предлагавшийся вопрос при трудных обстоятельствах (1: Цар XXIII:11; XXX:8). С таким вопросом Иисус Навин не обращался к Господу, как знавший Его волю о своем назначении и предстоявшем деле. Непосредственное откровение ему Господа свидетельствовало также о том, что он, заступивши место Моисея по предводительству народом, имеет непосредственную близость к Богу.

1: По смерти Моисея, т. е. по прошествии тридцатидневного оплакивания его народом (Втор XXXIV:8). Раба Господня: это — почетный титул (или прозвище) Моисея, указывающий на полную преданность и верность его Господу, а вместе с этим и на особую близость Господа к нему. (Он употреблен в Чис XII:7; Втор XXXIV:5; 3: Цар VIII:56; Пс CIV:26: и др.). Иисус сын Навина — один из главных или князей Ефремова колена (Чис XIII:3, 4, 9) — назван служителем Моисея для указания на особую его близость к нему и преданность. Еврейский глагол «служить» («шарат»), от которого происходит слово служитель («мешарет»), употребляется для обозначения не подневольного, а добровольного служения и в частности — служения Господу (1: Цар II:11: и др. м.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Joshua Directed and Encouraged. B. C. 1451.

1 Now after the death of Moses the servant of the LORD it came to pass, that the LORD spake unto Joshua the son of Nun, Moses' minister, saying, 2 Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel. 3 Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses. 4 From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast. 5 There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee. 6 Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them. 7 Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest. 8 This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. 9 Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goest.
Honour is here put upon Joshua, and great power lodged in his hand, by him that is the fountain of honour and power, and by whom kings reign. Instructions are given him by Infinite Wisdom, and encouragements by the God of all consolation. God had before spoken to Moses concerning him (Num. xxvii. 18), but now he speaks to him (v. 1), probably as he spoke to Moses (Lev. i. 1) out of the tabernacle of the congregation, where Joshua had with Moses presented himself (Deut. xxxi. 14), to learn the way of attending there. Though Eleazar had the breast-plate of judgment, which Joshua was directed to consult as there was occasion (Num. xxvii. 21), yet, for his greater encouragement, God here speaks to him immediately, some think in a dream or vision (as Job xxxiii. 15); for though God has tied us to instituted ordinances, in them to attend him, yet he has not tied himself to them, but that he may without them make himself known to his people, and speak to their hearts otherwise than by their ears. Concerning Joshua's call to the government observe here,
I. The time when it was given him: After the death of Moses. As soon as ever Moses was dead, Joshua took upon him the administration, by virtue of his solemn ordination in Moses's life-time. An interregnum, though but for a few days, might have been of bad consequence; but it is probable that God did not speak to him to go forward towards Canaan till after the thirty days of mourning for Moses were ended; not, as the Jews say, because the sadness of his spirit during those days unfitted him for communion with God (he sorrowed not as one that had no hope), but by this solemn pause, and a month's adjournment of the public councils, even now when time was so very precious to them, God would put an honour upon the memory of Moses, and give time to the people not only to lament their loss of him, but to repent of their miscarriages towards him during the forty years of his government.
II. The place Joshua had been in before he was thus preferred. He was Moses's minister, that is, an immediate attendant upon his person and assistant in business. The LXX. translates it hypourgos, a workman under Moses, under his direction and command. Observe, 1. He that was here called to honour had been long bred to business. Our Lord Jesus himself took upon him the form of a servant, and then God highly exalted him. 2. He was trained up in subjection and under command. Those are fittest to rule that have learnt to obey. 3. He that was to succeed Moses was intimately acquainted with him, that he might fully know his doctrine and manner of life, his purpose and long-suffering (2 Tim. iii. 10), might take the same measures, walk in the same spirit, in the same steps, having to carry on the same work. 4. He was herein a type of Christ, who might therefore be called Moses's minister, because he was made under the law and fulfilled all the righteousness of it.
III. The call itself that God gave him, which is very full.
1. The consideration upon which he was called to the government: Moses my servant is dead, v. 2. All good men are God's servants; and it is no disparagement, but an honour, to the greatest of men to be so: angels themselves are his ministers. Moses was called to extraordinary work, was a steward in God's house, and in the discharge of the trusts reposed in him he served not himself but God who employed him; he was faithful as a servant, and with an eye to the Son, as is intimated, Heb. iii. 5, where what he did is said to be for a testimony of the things that should be spoken after. God will own his servants, will confess them in the great day. But Moses, though God's servant, and one that could ill be spared, is dead; for God will change hands, to show that whatever instruments he uses he is not tied to any. Moses, when he has done his work as a servant, dies and goes to rest from his labours, and enters into the joy of his Lord. Observe, God takes notice of the death of his servants. It is precious in his sight, Ps. cxvi. 15.
2. The call itself. Now therefore arise. (1.) "Though Moses is dead, the work must go on; therefore arise, and go about it." Let not weeping hinder sowing, nor the withering of the most useful hands be the weakening of ours; for, when God has work to do, he will either find or make instruments fit to carry it on. Moses the servant is dead, but God the Master is not: he lives for ever. (2.) "Because Moses is dead, therefore the work devolves upon thee as his successor, for hereunto thou wast appointed. Therefore there is need of thee to fill up his place; up, and be doing." Note, [1.] The removal of useful men should quicken survivors to be so much the more diligent in doing good. Such and such are dead, and we must die shortly, therefore let us work while it is day. [2.] It is a great mercy to a people, if, when useful men are taken away in the midst of their usefulness, others are raised up in their stead to go on where they broke off. Joshua must arise to finish what Moses began. Thus the latter generations enter into the labours of the former. And thus Christ, our Joshua, does that for us which could never be done by the law of Moses,--justifies (Acts xiii. 39), and sanctifies, Romans viii. 3. The life of Moses made way for Joshua, and prepared the people for what was to be done by him. Thus the law is a schoolmaster to bring us to Christ: and then the death of Moses made room for Joshua; thus we are dead to the law, our first husband, that we may be married to Christ, Rom. vii. 4.
3. The particular service he was now called out to: "Arise, go over this Jordan, this river which you have in view, and on the banks of which you lie encamped." This was a trial to the faith of Joshua, whether he would give orders to make preparation for passing the river when there was no visible way of getting over it, at least not at this place and at this time, when all the banks were overflown, ch. iii. 15. He had no pontoons or bridge of boats by which to convey them over, and yet he must believe that God, who had ordered them over, would open a way for them. Going over Jordan was going into Canaan; thither Moses might not, could not, bring them, Deut. xxxi. 2. Thus the honour of bringing the many sons to glory is reserved for Christ the captain of our salvation, Heb. ii. 10.
4. The grant of the land of Canaan to the children of Israel is here repeated (v. 2-4): I do give it them. To the patriarchs it was promised, I will give it; but, now that the fourth generation had expired, the iniquity of the Amorites was full, and the time had come for the performance of the promise, it is actually conveyed, and they are put in possession of that which they had long been in expectation of: "I do give it, enter upon it, it is all your own; nay (v. 3), I have given it; though it be yet unconquered, it is as sure to you as if it were in your hands." Observe, (1.) The persons to whom the conveyance is made: To them, even to the children of Israel (v. 2), because they are the seed of Jacob, who was called Israel at the time when this promise was made to him, Gen. xxxv. 10, 12. The children of Israel, though they had been very provoking in the wilderness, yet, for their fathers' sakes, should have the entail preserved. And it was the children of the murmurers that God said should enter Canaan, Num. xiv. 31. (2.) The land itself that is conveyed: From the river Euphrates eastward, to the Mediterranean Sea westward, v. 4. Though their sin cut them short of this large possession, and they never replenished all the country within the bounds here mentioned, yet, had they been obedient, God would have given them this and much more. Out of all these countries, and many others, there were in process of time proselytes to the Jewish religion, as appears, Acts ii. 5, &c. If their church was enlarged, though their nation was not multiplied, it cannot be said that the promise was of no effect. And, if this promise had not its full accomplishment in the letter, believers might thence infer that it had a further meaning, and was to be fulfilled in the kingdom of the Messiah, both that of grace and that of glory. (3.) The condition is here implied upon which this grant is made, in those words, as I said unto Moses, that is, "upon the terms that Moses told you of many a time, if you will keep my statutes, you shall go in and possess that good land. Take it under those provisos and limitations, and not otherwise." The precept and promise must not be separated. (4.) It is intimated with what ease they should gain the possession of this land, if it were not their own fault, in these words, "Every place that the sole of your foot shall tread upon (within the following bounds) shall be your own. Do but set your foot upon it and you have it."
5. The promises God here makes to Joshua for his encouragement. (1.) That he should be sure of the presence of God with him in this great work to which he was called (v. 5): "As I was with Moses, to direct and strengthen him, to own and prosper him, and give him success in bringing Israel out of Egypt and leading them through the wilderness, so I will be with thee to enable thee to settle them in Canaan." Joshua was sensible how far he came short of Moses in wisdom and grace; But what Moses did was done by virtue of the presence of God with him, and, though Joshua had not always the same presence of mind that Moses had, yet, if he had always the same presence of God, he would do well enough. Note, it is a great comfort to the rising generation of ministers and Christians that the same grace which was sufficient for those that went before them shall not be wanting to them if they be not wanting to themselves in the improvement of it. It is repeated here again (v. 9). "The Lord thy God is with thee as a God of power, and that power engaged for thee whithersoever thou goest." Note, Those that go where God sends them shall have him with them wherever they go and they need desire no more to make them easy and prosperous. (2.) That the presence of God should never be withdrawn from him: I will not fail thee, nor forsake thee, v. 5. Moses had assured him of this (Deut. xxxi. 8), that, though he must now leave him, God never would: and here God himself confirms that word of his servant Moses (Isa. xliv. 26), and engages never to leave Joshua. We need the presence of God, not only when we are beginning our work to set us in, but in the progress of it to further us with a continual help. If that at any time fail us, we are gone; this we may be sure, that the Lord is with us while we are with him. This promise here made to Joshua is applied to all believers, and improved as an argument against covetousness, Heb. xiii. 5, Be content with such things as you have, for he hath said, I will never leave thee. (3.) That he should have victory over all the enemies of Israel (v. 5): There shall not any man that comes against thee be able to stand before thee. Note, There is no standing before those that have God on their side. If he be for us, who can be against us? God promises him clear success--the enemy should not make any head against him; and constant success--all the days of his life. However it might be with Israel when he was gone, all his reign should be graced with triumphs. What Joshua had himself encouraged the people with long ago (Num. xiv. 9) God here encourages him with. (4.) That he should himself have the dividing of this land among the people of Israel, v. 6. It was a great encouragement to him in beginning this work that he was sure to see it finished and his labour should not be in vain. Some make it a reason why he should arm himself with resolution, and be of good courage, because of the bad character of the people whom he must cause to inherit that land. He knew well what a froward discontented people they were, and how unmanageable they had been in his predecessor's time; let him therefore expect vexation from them and be of good courage.
6. The charge or command he gives to Joshua, which is,
(1.) That he conform himself in every thing to the law of God, and make this his rule v. 7, 8. God does, as it were, put the book of the law into Joshua's hand; as, when Joash was crowned, they gave him the testimony, 2 Kings xi. 12. And concerning this book he is charged, [1.] To meditate therein day and night, that he might understand it and have it ready in him upon all occasions. If ever any man's business might have excused him from meditation, and other acts of devotion, one would think Joshua's might at this time. It was a great trust that was lodged in his hands; the care of it was enough to fill him, if he had had ten souls, and yet he must find time and thoughts for meditation. Whatever affairs of this world we have to mind, we must not neglect the one thing needful. [2.] Not to let it depart out of his mouth; that is, all his orders to the people, and his judgments upon appeals made to him, must be consonant to the law of God; upon all occasions he must speak according to this rule, Isa. viii. 20. Joshua was to maintain and carry on the work that Moses had begun, and therefore he must not only complete the salvation Moses had wrought for them, but must uphold the holy religion he had established among them. There was no occasion to make new laws; but that good thing which was committed to him he must carefully and faithfully keep, 2 Tim. i. 14. [3.] He must observe to do according to all this law. To this end he must meditate therein, not for contemplation sake only, or to fill his head with notions, or that he might find something to puzzle the priests with, but that he might, both as a man and as a magistrate, observe to do according to what was written therein; and several things were written there which had particular reference to the business he had now before him, as the laws concerning their wars, the destroying of the Canaanites and the dividing of Canaan; &c.; these he must religiously observe. Joshua was a man of great power and authority, yet he must himself be under command and do as he is bidden. No man's dignity or dominion, how great soever, sets him above the law of God. Joshua must not only govern by law, and take care that the people observed the law, but he must observe it himself, and so by his own example maintain the honour and power of it. First, He must do what was written. It is not enough to hear and read the word, to commend and admire it, to know and remember it, to talk and discourse of it, but we must do it. Secondly, He must do according to what was written, exactly observing the law as his copy, and doing, not only that which was there required, but in all circumstances according to the appointment. Thirdly, He must do according to all that was written, without exception or reserve, having a respect to all God's commandments, even those which are most displeasing to flesh and blood. Fourthly, He must observe to do so, observe the checks of conscience, the hints of providence; and all the advantages of opportunity. Careful observance is necessary to universal obedience. Fifthly, He must not turn from it, either in his own practice or in any act of government, to the right hand or to the left, for there are errors on both hands, and virtue is in the mean. Sixthly, He must be strong and courageous, that he might do according to the law. So many discouragements there are in the way of duty that those who will proceed and persevere in it must put on resolution. And, lastly, to encourage him in his obedience, he assures him that then he shall do wisely (as it is in the margin) and make his way prosperous, v. 7, 8. Those that make the word of God their rule, and conscientiously walk by that rule, shall both do well and speed well; it will furnish them with the best maxims by which to order their conversation (Ps. cxi. 10); and it will entitle them to the best blessings: God shall give them the desire of their heart.
(2.) That he encourage himself herein with the promise and presence of God, and make these his stay (v. 6): Be strong and of a good courage. And again (v. 7), as if this was the one thing needful: Only be strong and very courageous. And he concludes with this (v. 9): Be strong and of a good courage; be not afraid, neither be thou dismayed. Joshua had long since signalized his valour, in the war with Amalek, and in his dissent from the report of the evil spies; and yet God sees fit thus to inculcate this precept upon him. Those that have grace have need to be called upon again and again to exercise grace and to improve in it. Joshua was humble and low in his own eyes, not distrustful of God, and his power, and promise, but diffident of himself, and of his own wisdom, and strength, and sufficiency for the work, especially coming after so great a man as Moses; and therefore God repeats this so often, "Be strong and of a good courage; let not the sense of thy own infirmities dishearten thee; God is all-sufficient. Have not I commanded thee?" [1.] "I have commanded the work to be done, and therefore it shall be done, how invincible soever the difficulties may seem that lie in the way." Nay, [2.] "I have commanded, called, and commissioned, thee to do it, and therefore will be sure to own thee, and strengthen thee, and bear thee out in it." Note, When we are in the way of our duty we have reason to be strong and very courageous; and it will help very much to animate and embolden us if we keep our eye upon the divine warrant, hear God saying, "Have not I commanded thee? I will therefore help thee, succeed thee, accept thee, reward thee." Our Lord Jesus, as Joshua here, was borne up under his sufferings by a regard to the will of God and the commandment he had received from his Father, John x. 18.
Adam Clarke: Commentary on the Bible - 1831
1:1: Now after the death of Moses - ויהי vayehi, and it was or happened after the death of Moses. Even the first words in this book show it to be a continuation of the preceding, and intimately connected with the narrative in the last chapter in Deuteronomy, of which I suppose Joshua to have been the author, and that chapter to have originally made the commencement of this book, Deu 34:1-12 (note). The time referred to here must have been at the conclusion of the thirty days in which they mourned for Moses.
Albert Barnes: Notes on the Bible - 1834
1:1: Now ... - Hebrew: "and, ..." The statement following is thus connected with some pRev_ious one, which is assumed to be known to the reader. So Judges, Ruth, 1 Samuel, etc., are by the same means linked on to the books preceding them. The connection here is the closer, since the Book of Deuteronomy concludes, and the book of Joshua opens, by referring to the death of Moses.
Moses, the servant of the Lord - On the epithet, see the marginal reference "b."
Moses' minister - It is impossible altogether to pass by the typical application of this verse. Moses, representing the law, is dead; Joshua, or, as that name is written in Greek, Jesus, is now bidden by God to do what Moses could not - lead the people into the promised land. Joshua was "Moses' minister," just as Christ was "made under the Law;" but it was Joshua, not Moses, who worked out the accomplishment of the blessings which the Law promised. On the name Joshua, see Exo 17:9 note, and Num 13:16.
Saying - No doubt directly, by an immediate Rev_elation, but not as God spake to Moses, "mouth to mouth" Num 12:8. Though upon Joshua's appointment to be Moses' successor (Num 27:18 ff), it had been directed that "counsel should be asked" for him through the medium of Eleazar "after the judgment of Urim," yet this was evidently a resource provided to meet cases of doubt and difficulty. Here there was no such case; but the appointed leader, knowing well the purpose of God, needed to be stirred up to instant execution of it; and the people too might require the encouragement of a renewed divine command to set out at once upon the great enterprise before them (compare Jos 1:13).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: the death: Jos 12:6. See on Deu 33:1, Deu 34:5; Act 13:36, Act 13:37; Rom 1:1; Tit 1:1; Jam 1:1; Rev 1:18
Joshua: Exo 17:9-13. See on Num 13:8, Num 13:16; Deu 1:38, Deu 31:3, Deu 31:23, Deu 34:9; Act 7:45, Jesus
Moses' minister: Exo 24:13; Num 11:28; Kg1 19:16; Kg2 3:11, Kg2 4:27-29, Kg2 5:25-27; Mat 20:26, Mat 20:27; Luk 16:10
Carl Friedrich Keil and Franz Delitzsch
1:1
The imperfect with vav consec., the standing mode of expressing a continued action or train of thought, "simply attaches itself by the conjunction 'and' to a completed action, which has either been mentioned before, or is supposed to be well known" (Ewald, 231, b.). "After the death of Moses," i.e., after the expiration of the thirty days of general mourning for him (vid., Deut 34:8). "Servant of Jehovah" is a standing epithet applied to Moses as an honourable title, and founded upon Num 12:7-8 (vid., Deut 34:5; 3Kings 8:56; 4Kings 18:12; Ps 105:26, etc.). On "Joshua, Moses' minister," see at Ex 17:9 and Num 13:16. Minister (meshareth), as in Ex 24:13, etc. Although Joshua had already been called by the mouth of the Lord to be the successor of Moses in the task of leading the people into Canaan (Num 27:15.), and had not only been presented to the people in this capacity, but had been instituted in this office by the Lord, with the promise of His help (Deut 31:3-7 and Deut 31:23), the word of the Lord came to him a second time after the death of Moses, with the command to enter upon the office to which he had been called, and with the promise that He would help him to fulfil its duties, as he had already helped His servant Moses. "Because even some of the bravest men, although fully prepared beforehand, either stand still or hesitate when the thing has to be done: this exhortation to Joshua, to gird himself at once for the expedition, was by no means superfluous; though his call was ratified again not only for his own sake, but in order that the people might not hesitate to follow him with their minds collected and calm, when they saw that he took no step without the guidance of God" (Calvin). - Joshua received this word of the Lord by a direct address from God, and not through the intervention of the Urim and Thummim of the high priest; for this appointed medium for the revelation of the will of God, to which he had been referred on the occasion of his first call (Num 27:21), whenever difficulties should arise in connection with his office, was not sufficient for the renewal and confirmation of his divine calling, since the thing required here was not merely that the will of God should be made known to him, but that he should be inspired with courage and strength for the fulfilment of it, i.e., for discharging the duties of his office, just as he afterwards was then in front of the fortified town of Jericho which he was directed to take, where the angel of the Lord appeared to him and assured him of its fall (Josh 5:13). Moreover, the conquest of Canaan formed part of the work which the Lord entrusted to His servant Moses, and in which therefore Joshua was now Moses' successor. Consequently the Lord would be with him as He had been with Moses (Josh 1:5); and for this reason He revealed His will directly to him, as He had done to Moses, though without talking with him mouth to mouth (Num 12:8).
Geneva 1599
1:1 Now after the (a) death of Moses the servant of the LORD it came to pass, that the LORD spake unto Joshua the son of Nun, Moses' minister, saying,
The Argument - In this book the Holy Spirit sets most lively before us the accomplishment of God's promise, who as he promised by the mouth of Moses, that a prophet would be raised up to the people like him, whom he wills to obey, (Deut 18:15): so he shows himself true to his promise, as at all other times, and after the death of Moses his faithful servant, he raises up Joshua to be ruler and governor over his people, that they should neither be discouraged for lack of a captain, nor have reason to distrust God's promises later. So that Joshua might be confirmed in his calling, and the people also might have no opportunity to grudge, as though he were not approved by God: he is adorned with most excellent gifts and graces from God, both to govern the people with counsel, and to defend them with strength, that he lacks nothing which either belongs to a valiant captain, or a faithful minister. So he overcomes all difficulties, and brings them into the land of Canaan: which according to God's ordinance he divides among the people and appoints their borders: he established laws and ordinances, and put them in remembrance of God's revealed benefits, assuring them of his grace and favour if they obey God, and of his plagues and vengeance if they disobey him. This history represents Jesus Christ the true Joshua, who leads us into eternal happiness, signified to us by this land of Canaan. From the beginning of Genesis to the end of this book is 2567 years. For from Adam to the flood are 1656, from the flood to the departure of Abraham out of Chaldea 423, and from then to the death of Joseph 290. So that Genesis contains 2369, Exodus 140, the other three books of Moses 40, Joshua 27. So the whole makes 2576 years.
(a) The beginning of this book depends on the last chapter of Deuteronomy which was written by Joshua as a preparation to his history.
John Gill
1:1 Now after the death of Moses,.... Or "and after" (h); the book begins as if something went before, it is connected with; and indeed it seems to be the last chapter of the book of Deuteronomy, which treats of the death of Moses; and Joshua being the penman of Deut 34:5, as say the Talmudists (i), and of this book, as has been seen, having wrote them, he goes on with the history of his own affairs in strict connection with that account, beginning where that ended; namely, at the death of Moses, whose character here given is
the servant of the Lord; and a faithful one he was in all things belonging to it, and in whatsoever was enjoined him by the Lord, see Deut 34:5,
and it came to pass that the Lord spake unto Joshua the son of Nun,
Moses's minister; either in a dream, or vision, or by an articulate voice out of the sanctuary: of Joshua's descent and relation, see Ex 33:11; and of his office under Moses, not as a menial servant, but a minister of state, see Ex 24:13,
saying; as follows.
(h) "et factum est", V. L. "et fuit", Pagninus, Montanus, Vatablus. (i) T. Bab. Bava Bathra, fol. 14. 2.
John Wesley
1:1 After the death of Moses - Either immediately after it, or when the days of mourning for Moses were expired. Joshua was appointed and declared Moses's successor in the government before this time; and here he receives confirmation from God therein. The servant of the Lord - This title is given to Moses here and Josh 1:2, as also Deut 34:5, and is repeated not without cause, to reflect honour upon him, to give authority to his laws and writings, in publishing whereof he acted as God's servant, in his name: and that the Israelites might not think of Moses above what was meet, remembering that he was not the Lord himself, but only the Lord's servant; and therefore not to be too pertinaciously followed in all his institutions when the Lord himself should come and abolish part of the Mosaical dispensation; it being but reasonable that he who was only a servant in God's house, should give place to him who was the son, and heir, and Lord of it. The Lord spake - Either in a dream or vision, or by Urim, Num 27:21. Moses's minister - Who had waited upon Moses in his great employments, and thereby been privy to his manner of government, and so prepared for it.
Robert Jamieson, A. R. Fausset and David Brown
1:1 THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
Now after the death of Moses--Joshua, having been already appointed and designated leader of Israel (Num 27:18-23), in all probability assumed the reins of government immediately "after the death of Moses."
the servant of the Lord--This was the official title of Moses as invested with a special mission to make known the will of God; and it conferred great honor and authority.
the Lord spake unto Joshua--probably during the period of public mourning, and either by a direct revelation to the mind of Joshua, or by means of Urim and Thummim (Num 27:21). This first communication gave a pledge that the divine instructions which, according to the provisions of the theocracy, had been imparted to Moses, would be continued to the new leader, though God might not perhaps speak to him "mouth to mouth" (Num 12:8).
Joshua--The original name, Oshea, (Num 13:8), which had been, according to Eastern usage, changed like those of Abram and Sarai (Gen 17:5-15) into Jehoshua or Joshua (that is, "God's salvation") was significant of the services he was to render, and typified those of a greater Saviour (Heb 4:8).
Moses' minister--that is, his official attendant, who, from being constantly employed in important services and early initiated into the principles of the government, would be well trained for undertaking the leadership of Israel.
1:21:2: Մովսէս ծառայ իմ վախճանեցաւ. արդ յարուցեալ անցցե՛ս ընդ այդ Յորդանան՝ դու եւ ամենայն ժողովուրդ քո յերկրին զոր ե՛ս տաց որդւոցն Իսրայէլի[2095]։ [2095] Ոմանք. Անցցես ընդ Յորդանանու, եւ ամենայն։ Եւ ոմանք. Անցցես դու ընդ այդ Յոր՛՛. զոր ես տամ որդ՛՛։ Այլք. Յերկիրն զոր ես տաց։
2. «Իմ ծառայ Մովսէսը վախճանուեց, հիմա վե՛ր կաց, անցի՛ր Յորդանան գետով քո ամբողջ ժողովրդի հետ այն երկիրը, որ ես տալու եմ իսրայէլացիներին:
2 «Իմ ծառաս Մովսէս մեռաւ. հիմա ելի՛ր ու անցի՛ր Յորդանանէն՝ դուն եւ այս բոլոր ժողովուրդը՝ այն երկիրը որ ես Իսրայէլի որդիներուն պիտի տամ։
Մովսէս ծառայ իմ վախճանեցաւ. արդ յարուցեալ անցցես ընդ այդ Յորդանան դու եւ ամենայն [1]ժողովուրդ քո`` յերկիրն զոր ես տաց որդւոցն Իսրայելի:

1:2: Մովսէս ծառայ իմ վախճանեցաւ. արդ յարուցեալ անցցե՛ս ընդ այդ Յորդանան՝ դու եւ ամենայն ժողովուրդ քո յերկրին զոր ե՛ս տաց որդւոցն Իսրայէլի[2095]։
[2095] Ոմանք. Անցցես ընդ Յորդանանու, եւ ամենայն։ Եւ ոմանք. Անցցես դու ընդ այդ Յոր՛՛. զոր ես տամ որդ՛՛։ Այլք. Յերկիրն զոր ես տաց։
2. «Իմ ծառայ Մովսէսը վախճանուեց, հիմա վե՛ր կաց, անցի՛ր Յորդանան գետով քո ամբողջ ժողովրդի հետ այն երկիրը, որ ես տալու եմ իսրայէլացիներին:
2 «Իմ ծառաս Մովսէս մեռաւ. հիմա ելի՛ր ու անցի՛ր Յորդանանէն՝ դուն եւ այս բոլոր ժողովուրդը՝ այն երկիրը որ ես Իսրայէլի որդիներուն պիտի տամ։
zohrab-1805▾ eastern-1994▾ western am▾
1:22: Моисей, раб Мой, умер; итак встань, перейди через Иордан сей, ты и весь народ сей, в землю, которую Я даю им, сынам Израилевым.
1:2 Μωυσῆς μωσευς Mōseus; Mosefs ὁ ο the θεράπων θεραπων minister μου μου of me; mine τετελεύτηκεν τελευταω meet an end νῦν νυν now; present οὖν ουν then ἀναστὰς ανιστημι stand up; resurrect διάβηθι διαβαινω step through; go across τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis σὺ συ you καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what ἐγὼ εγω I δίδωμι διδωμι give; deposit αὐτοῖς αυτος he; him
1:2 מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses עַבְדִּ֖י ʕavdˌî עֶבֶד servant מֵ֑ת mˈēṯ מות die וְ wᵊ וְ and עַתָּה֩ ʕattˌā עַתָּה now ק֨וּם qˌûm קום arise עֲבֹ֜ר ʕᵃvˈōr עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּ֣ן yyardˈēn יַרְדֵּן Jordan הַ ha הַ the זֶּ֗ה zzˈeh זֶה this אַתָּה֙ ʔattˌā אַתָּה you וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֶל־ ʔel- אֶל to הָ hā הַ the אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i נֹתֵ֥ן nōṯˌēn נתן give לָהֶ֖ם lāhˌem לְ to לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:2. Moses servus meus mortuus est surge et transi Iordanem istum tu et omnis populus tecum in terram quam ego dabo filiis IsrahelMoses my servant is dead: arise, and pass over this Jordan, thou and thy people with thee, into the land which I will give to the children of Israel.
2. Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel.
1:2. “Moses, my servant, has died. Rise up, and cross this Jordan, you and all the people with you, into the land which I will give to the sons of Israel.
1:2. Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, [even] to the children of Israel.
Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, [even] to the children of Israel:

2: Моисей, раб Мой, умер; итак встань, перейди через Иордан сей, ты и весь народ сей, в землю, которую Я даю им, сынам Израилевым.
1:2
Μωυσῆς μωσευς Mōseus; Mosefs
ο the
θεράπων θεραπων minister
μου μου of me; mine
τετελεύτηκεν τελευταω meet an end
νῦν νυν now; present
οὖν ουν then
ἀναστὰς ανιστημι stand up; resurrect
διάβηθι διαβαινω step through; go across
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
σὺ συ you
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
οὗτος ουτος this; he
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ἐγὼ εγω I
δίδωμι διδωμι give; deposit
αὐτοῖς αυτος he; him
1:2
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
עַבְדִּ֖י ʕavdˌî עֶבֶד servant
מֵ֑ת mˈēṯ מות die
וְ wᵊ וְ and
עַתָּה֩ ʕattˌā עַתָּה now
ק֨וּם qˌûm קום arise
עֲבֹ֜ר ʕᵃvˈōr עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּ֣ן yyardˈēn יַרְדֵּן Jordan
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
אַתָּה֙ ʔattˌā אַתָּה you
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
נֹתֵ֥ן nōṯˌēn נתן give
לָהֶ֖ם lāhˌem לְ to
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:2. Moses servus meus mortuus est surge et transi Iordanem istum tu et omnis populus tecum in terram quam ego dabo filiis Israhel
Moses my servant is dead: arise, and pass over this Jordan, thou and thy people with thee, into the land which I will give to the children of Israel.
1:2. “Moses, my servant, has died. Rise up, and cross this Jordan, you and all the people with you, into the land which I will give to the sons of Israel.
1:2. Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, [even] to the children of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:2: Moses my servant - The word, servant, as applied both to Moses and Joshua, is to be understood in a very peculiar sense. It signifies God's prime minister, the person by whom he issued his orders, and by whom he accomplished all his purposes and designs. No person ever bore this title in the like sense but the Redeemer of mankind, of whom Moses and Joshua were types.
Go over this Jordan - The account given by Josephus of this river may not be unacceptable here. "Panium is thought to be the mountain of Jordan, but in reality it is carried thither in an occult manner from the place called Phiala. This place lies on the road to Trachonitis, and is one hundred and twenty furlongs from Caesarea, not far out of the road, on the right hand. It has its name Phiala, (a bowl or basin), very justly, from the roundness of its circumference, being round like a wheel. It is always full, without ever sinking or running over. This origin of the Jordan was not known till the time of Philip, tetrarch of Trachonitis, who having ordered some chaff to be thrown in at Phiala, it was found at Panium. Jordan's visible stream arises from this cavern, (Panium), and divides the marshes and fens of the lake Semechon; and when it has run another hundred and twenty furlongs, it first passes by the city Julias, and then passes through the middle of the lake Gennesareth, after which, running a long way over the desert, it empties itself into the lake Asphaltites." - War, book iii. chap. x., sect. 7. See the note on Num 34:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Moses: Jos 1:1; Isa 42:1; Heb 3:5, Heb 3:6, Heb 7:23, Heb 7:24
arise: Num 27:16-21; Deu 3:28, Deu 31:7
Carl Friedrich Keil and Franz Delitzsch
1:2
As Moses had died without having brought the Israelites to Canaan, Joshua was to arise and go with all the nation over this Jordan (i.e., the river then before him) into the land which the Lord would give them.
John Gill
1:2 Moses my servant is dead,.... Which was said not for the information of Joshua, but to lead on to, and show the cause and reason of what he was about to say to him:
now therefore arise, go over this Jordan; near to which the whole body of the people of Israel were, and very probably were in sight of it:
thou, and all this people: which were very numerous, six hundred thousand men or more, besides a great number of women and children, and no boats to carry them over, or pontoons to put across the river:
unto the land which I give unto them, even to the children of Israel; and therefore it could be no case of conscience with Joshua, to go and take it out of the hands of the present inhabitants, since the Lord, who had a right to dispose of it, gave it to them. As this land was a type of heaven, and eternal life, which is the free gift of God through Christ, passing over the river of Jordan to it may be an emblem of the passage through death to the heavenly state; both of the death of Christ, the antitypical Joshua, who passed through it, as a surety to make satisfaction for sin, and as a forerunner to set an example, to sanctify death, to open a way into the holiest of holies, and prepare a place for his people; and of the death of the saints, which is necessary to their enjoyment of perfect rest and happiness.
John Wesley
1:2 Now therefore arise - Let not the withering of the most useful hands be the weakening of ours. When God has work to do, he will either find or make instruments fit to carry it on. Moses the servant is dead; but God the master is not: he lives forever. This Jordan - Which is now near thee, which is the only obstacle in thy way to Canaan. Which I give - That is, am now about to give thee actual possession of it, as I formerly gave a right to it by promise.
Robert Jamieson, A. R. Fausset and David Brown
1:2 now therefore arise, go over this Jordan--Joshua's mission was that of a military leader. This passage records his call to begin the work, and the address contains a literal repetition of the promise made to Moses (Deut 11:24-25; Deut 31:6-8, Deut 31:23).
1:31:3: Յամենայն տեղիս յոր հասանիցեն գնացք ոտից ձերոց ձե՛զ տաց զնա, որպէս խօսեցայ ընդ Մովսիսի[2096]. [2096] Ոմանք. Ուր հասանիցեն... ձեզ տաց զնոսա, որպէս։
3. Այն բոլոր տեղերը, ուր ձեր ոտքերը կը կոխեն, ձեզ պիտի տամ, ինչպէս որ ասել եմ Մովսէսին.
3 Ձեր ոտքին բոլոր կոխած տեղերը ձեզի պիտի տամ, ինչպէս Մովսէսին ըսի՝
Յամենայն տեղիս յոր հասանիցեն գնացք ոտից ձերոց` ձեզ տաց զնա, որպէս խօսեցայ ընդ Մովսիսի:

1:3: Յամենայն տեղիս յոր հասանիցեն գնացք ոտից ձերոց ձե՛զ տաց զնա, որպէս խօսեցայ ընդ Մովսիսի[2096].
[2096] Ոմանք. Ուր հասանիցեն... ձեզ տաց զնոսա, որպէս։
3. Այն բոլոր տեղերը, ուր ձեր ոտքերը կը կոխեն, ձեզ պիտի տամ, ինչպէս որ ասել եմ Մովսէսին.
3 Ձեր ոտքին բոլոր կոխած տեղերը ձեզի պիտի տամ, ինչպէս Մովսէսին ըսի՝
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Всякое место, на которое ступят стопы ног ваших, Я даю вам, как Я сказал Моисею:
1:3 πᾶς πας all; every ὁ ο the τόπος τοπος place; locality ἐφ᾿ επι in; on ὃν ος who; what ἂν αν perhaps; ever ἐπιβῆτε επιβαινω mount; step on τῷ ο the ἴχνει ιχνος footstep τῶν ο the ποδῶν πους foot; pace ὑμῶν υμων your ὑμῖν υμιν you δώσω διδωμι give; deposit αὐτόν αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means εἴρηκα ερεω.1 state; mentioned τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs
1:3 כָּל־ kol- כֹּל whole מָקֹ֗ום māqˈôm מָקֹום place אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] תִּדְרֹ֧ךְ tiḏrˈōḵ דרך tread כַּֽף־ kˈaf- כַּף palm רַגְלְכֶ֛ם raḡlᵊḵˈem רֶגֶל foot בֹּ֖ו bˌô בְּ in לָכֶ֣ם lāḵˈem לְ to נְתַתִּ֑יו nᵊṯattˈiʸw נתן give כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּ֖רְתִּי dibbˌartî דבר speak אֶל־ ʔel- אֶל to מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
1:3. omnem locum quem calcaverit vestigium pedis vestri vobis tradam sicut locutus sum MosiI will deliver to you every place that the sole of your foot shall tread upon, as I have said to Moses.
3. Every place that the sole of your foot shall tread upon, to you have I given it, as I spake unto Moses.
1:3. I will deliver to you every place that the step of your foot will tread upon, just as I said to Moses.
1:3. Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses.
Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses:

3: Всякое место, на которое ступят стопы ног ваших, Я даю вам, как Я сказал Моисею:
1:3
πᾶς πας all; every
ο the
τόπος τοπος place; locality
ἐφ᾿ επι in; on
ὃν ος who; what
ἂν αν perhaps; ever
ἐπιβῆτε επιβαινω mount; step on
τῷ ο the
ἴχνει ιχνος footstep
τῶν ο the
ποδῶν πους foot; pace
ὑμῶν υμων your
ὑμῖν υμιν you
δώσω διδωμι give; deposit
αὐτόν αυτος he; him
ὃν ος who; what
τρόπον τροπος manner; by means
εἴρηκα ερεω.1 state; mentioned
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
1:3
כָּל־ kol- כֹּל whole
מָקֹ֗ום māqˈôm מָקֹום place
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
תִּדְרֹ֧ךְ tiḏrˈōḵ דרך tread
כַּֽף־ kˈaf- כַּף palm
רַגְלְכֶ֛ם raḡlᵊḵˈem רֶגֶל foot
בֹּ֖ו bˌô בְּ in
לָכֶ֣ם lāḵˈem לְ to
נְתַתִּ֑יו nᵊṯattˈiʸw נתן give
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּ֖רְתִּי dibbˌartî דבר speak
אֶל־ ʔel- אֶל to
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
1:3. omnem locum quem calcaverit vestigium pedis vestri vobis tradam sicut locutus sum Mosi
I will deliver to you every place that the sole of your foot shall tread upon, as I have said to Moses.
1:3. I will deliver to you every place that the step of your foot will tread upon, just as I said to Moses.
1:3. Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:3: The sole of your foot shalt tread upon - That is, the whole land occupied by the seven Canaanitish nations, and as far as the Euphrates on the east; for this was certainly the utmost of the grant now made to them; and all that was included in what is termed the promised land, the boundaries of which have already been defined. See Deu 34:1-4, and see Jos 1:4 (note) below. It has been supposed that the words, Every place that the sole of your foot shall tread upon, were intended to express the ease with which they were to conquer the whole land, an instance of which occurs in the taking of Jericho. It was only their unfaithfulness to God that rendered the conquest in any case difficult.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Jos 14:9; Deu 11:24; Tit 1:2
Carl Friedrich Keil and Franz Delitzsch
1:3
"Namely, every place that the sole of your foot shall tread upon," i.e., I have given you the whole land, not excepting a single foot's breadth. The perfect, "I have given," refers to the counsel of God as having been formed long before, and being now about to be carried into execution. These words, which are connected with Deut 11:24, so far as the form is concerned, rest upon the promise of God in Ex 23:30-31, to which the words "as I said unto Moses" refer.
John Gill
1:3 Every place that the sole of your feet shall tread upon,.... That is, in the land of Canaan:
that have I given unto you, as I said unto Moses: See Gill on Deut 11:24; though the Jews extend this to all without the land subdued by them, and even to all the countries they now tread on, and are exiles in; but the limits of what the Lord gave them are fixed in Josh 1:4.
John Wesley
1:3 Every place - That is, within the following bounds.
Robert Jamieson, A. R. Fausset and David Brown
1:3 Every place that the sole of your foot shall tread upon that have I given you--meaning, of course, not universal dominion, but only the territory comprised within the boundaries here specified (see on Deut 19:8).
1:41:4: զանապա՛տն, եւ զԼիբանաներն, մինչեւ ցգե՛տն մեծ ցգե՛տն Եփրատ. զամենայն երկիրն Քետացւոց, մինչեւ ցծո՛վն վերջին, ՚ի մտիցն արեւու՝ ձե՛զ լիցին սահմանքն.
4. անապատը եւ Լեռնալիբանանը մինչեւ Եփրատ մեծ գետը, Քետացիների ամբողջ երկիրը մինչեւ արեւմուտքի վերջին ծովը ձեր սահմանները կը լինեն:
4 Անապատէն ու Լիբանանէն մինչեւ մեծ գետը, այսինքն Եփրատ գետը, Քետացիներուն բոլոր երկիրը մինչեւ մեծ ծովը արեւմտեան կողմը՝ ձեր սահմանը պիտի ըլլայ։
[2]զանապատն եւ զԼիբանաներն`` մինչեւ ցգետն մեծ, ցգետն Եփրատ, զամենայն երկիրն Քետացւոց. մինչեւ ցծովն [3]վերջին ի մտիցն արեւու` ձեզ լիցին սահմանքն:

1:4: զանապա՛տն, եւ զԼիբանաներն, մինչեւ ցգե՛տն մեծ ցգե՛տն Եփրատ. զամենայն երկիրն Քետացւոց, մինչեւ ցծո՛վն վերջին, ՚ի մտիցն արեւու՝ ձե՛զ լիցին սահմանքն.
4. անապատը եւ Լեռնալիբանանը մինչեւ Եփրատ մեծ գետը, Քետացիների ամբողջ երկիրը մինչեւ արեւմուտքի վերջին ծովը ձեր սահմանները կը լինեն:
4 Անապատէն ու Լիբանանէն մինչեւ մեծ գետը, այսինքն Եփրատ գետը, Քետացիներուն բոլոր երկիրը մինչեւ մեծ ծովը արեւմտեան կողմը՝ ձեր սահմանը պիտի ըլլայ։
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1:44: от пустыни и Ливана сего до реки великой, реки Евфрата, всю землю Хеттеев; и до великого моря к западу солнца будут пределы ваши.
1:4 τὴν ο the ἔρημον ερημος lonesome; wilderness καὶ και and; even τὸν ο the Ἀντιλίβανον αντιλιβανος till; until τοῦ ο the ποταμοῦ ποταμος river τοῦ ο the μεγάλου μεγας great; loud ποταμοῦ ποταμος river Εὐφράτου ευφρατης Euphratēs; Effratis καὶ και and; even ἕως εως till; until τῆς ο the θαλάσσης θαλασσα sea τῆς ο the ἐσχάτης εσχατος last; farthest part ἀφ᾿ απο from; away ἡλίου ηλιος sun δυσμῶν δυσμη sunset; west ἔσται ειμι be τὰ ο the ὅρια οριον frontier ὑμῶν υμων your
1:4 מֵ mē מִן from הַ ha הַ the מִּדְבָּר֩ mmiḏbˌār מִדְבָּר desert וְ wᵊ וְ and הַ ha הַ the לְּבָנֹ֨ון llᵊvānˌôn לְבָנֹון Lebanon הַ ha הַ the זֶּ֜ה zzˈeh זֶה this וְֽ wᵊˈ וְ and עַד־ ʕaḏ- עַד unto הַ ha הַ the נָּהָ֧ר nnāhˈār נָהָר stream הַ ha הַ the גָּדֹ֣ול ggāḏˈôl גָּדֹול great נְהַר־ nᵊhar- נָהָר stream פְּרָ֗ת pᵊrˈāṯ פְּרָת Euphrates כֹּ֚ל ˈkōl כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַֽ hˈa הַ the חִתִּ֔ים ḥittˈîm חִתִּי Hittite וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הַ ha הַ the יָּ֥ם yyˌom יָם sea הַ ha הַ the גָּדֹ֖ול ggāḏˌôl גָּדֹול great מְבֹ֣וא mᵊvˈô מָבֹוא entrance הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun יִֽהְיֶ֖ה yˈihyˌeh היה be גְּבוּלְכֶֽם׃ gᵊvûlᵊḵˈem גְּבוּל boundary
1:4. a deserto et Libano usque ad fluvium magnum Eufraten omnis terra Hettheorum usque ad mare Magnum contra solis occasum erit terminus vesterFrom the desert, and from Libanus unto the great river Euphrates, all the land of the Hethites, unto the great sea toward the going down of the sun, shall be your border.
4. From the wilderness, and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your border.
1:4. From the desert and from Lebanon, even to the great river Euphrates, all the land of the Hittites, as far as the great sea opposite the setting of the sun, shall be your border.
1:4. From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast.
From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast:

4: от пустыни и Ливана сего до реки великой, реки Евфрата, всю землю Хеттеев; и до великого моря к западу солнца будут пределы ваши.
1:4
τὴν ο the
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
τὸν ο the
Ἀντιλίβανον αντιλιβανος till; until
τοῦ ο the
ποταμοῦ ποταμος river
τοῦ ο the
μεγάλου μεγας great; loud
ποταμοῦ ποταμος river
Εὐφράτου ευφρατης Euphratēs; Effratis
καὶ και and; even
ἕως εως till; until
τῆς ο the
θαλάσσης θαλασσα sea
τῆς ο the
ἐσχάτης εσχατος last; farthest part
ἀφ᾿ απο from; away
ἡλίου ηλιος sun
δυσμῶν δυσμη sunset; west
ἔσται ειμι be
τὰ ο the
ὅρια οριον frontier
ὑμῶν υμων your
1:4
מֵ מִן from
הַ ha הַ the
מִּדְבָּר֩ mmiḏbˌār מִדְבָּר desert
וְ wᵊ וְ and
הַ ha הַ the
לְּבָנֹ֨ון llᵊvānˌôn לְבָנֹון Lebanon
הַ ha הַ the
זֶּ֜ה zzˈeh זֶה this
וְֽ wᵊˈ וְ and
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
נָּהָ֧ר nnāhˈār נָהָר stream
הַ ha הַ the
גָּדֹ֣ול ggāḏˈôl גָּדֹול great
נְהַר־ nᵊhar- נָהָר stream
פְּרָ֗ת pᵊrˈāṯ פְּרָת Euphrates
כֹּ֚ל ˈkōl כֹּל whole
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הַֽ hˈa הַ the
חִתִּ֔ים ḥittˈîm חִתִּי Hittite
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יָּ֥ם yyˌom יָם sea
הַ ha הַ the
גָּדֹ֖ול ggāḏˌôl גָּדֹול great
מְבֹ֣וא mᵊvˈô מָבֹוא entrance
הַ ha הַ the
שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun
יִֽהְיֶ֖ה yˈihyˌeh היה be
גְּבוּלְכֶֽם׃ gᵊvûlᵊḵˈem גְּבוּל boundary
1:4. a deserto et Libano usque ad fluvium magnum Eufraten omnis terra Hettheorum usque ad mare Magnum contra solis occasum erit terminus vester
From the desert, and from Libanus unto the great river Euphrates, all the land of the Hethites, unto the great sea toward the going down of the sun, shall be your border.
1:4. From the desert and from Lebanon, even to the great river Euphrates, all the land of the Hittites, as far as the great sea opposite the setting of the sun, shall be your border.
1:4. From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Границы страны, которую имели занять израильтяне, определены здесь сходно с тем, как они указаны во Втор XI:24: южной границей служит Аравийская пустыня, северной — Ливанские горы, восточной — река Евфрат и западной — великое море, называемое ныне Средиземным. Присоединенное к названию Ливана слово «сей» показывает, что с того места, на котором последовало откровение, видна была эта гора [Стан израильтян перед переходом через Иордан расположен был на Моавитской равнине (Втор XXXIV:1–3). Вблизи этого места возвышается гора Нево, с вершины которой Моисей видел все протяжение Ханаанской земли, которую и в настоящее время видят путешественники, сообщающие при этом, что с этой горы можно видеть самую высокую вершину Ливана Христ. Чт. 1886: г., май — июнь, с. 779).]. Кроме границ указана и определяемая ими страна, названная землею Хеттеев, одного из сильных племен, живших в Ханаане, имя которого ставится нередко на первом месте (Втор VII:1; Нав IX:1: и др. м.). Соответствующее этому названию в славянской Библии выражение; всю землю Ефеоню обязано своим происхождением тому, что оно заимствовано из Комплютенской Полиглотты (где читается pasan ghn Eqaiwn), а заимствование это из указанного издания вызвано тем, что в большинстве древнейших греческих списков, не исключая и Александрийского [В Москов. Греч. Библии 1821: г. слова: pasan ghn Eqaiwn читаются в данном месте, между тем они отсутствуют в Александрийском списке.], слов еврейского текста: всю землю Хеттеев не находится; в настоящее время из древних списков известен только Амвросианский, IV–V в., в котором читаются эти слова. Заботясь о полноте славянского текста, наши справщики воспользовались Комплютенским изданием и взяли из него указанное выражение; вследствие этого название Хеттеев явилось в необычном начертании, не соответствующем тому, как называется этот народ в других местах славянской Библии, например Быт X:15: и мн. др. и в частности в кн. Иисуса Навина (IX:1; XII:8).
Adam Clarke: Commentary on the Bible - 1831
1:4: From the wilderness and this Lebanon - Joshua appears to be standing with his face towards the promised land, and pointing out the different places, or their situation, with his hand, This Lebanon, etc. The utmost of their limits should be from the desert of Arabia Petraea on the South to Lebanon on the North: and from the Euphrates on the East to the Mediterranean Sea on the West. The Israelites did not possess the full extent of this grant till the days of David. See Sa2 8:3, etc., and Ch2 9:26.
Land of the Hittites - These are generally reputed to have been the most hardy and warlike of all the Canaanitish nations; and as they occupied the mountainous countries on the south of the land of Canaan, it is natural to suppose that they would be the most difficult to subdue, and on this account, it is supposed, God particularly specifies these: "Ye shall subdue and possess even all the land of the Hittites," but it is probable that under this one term all the other nations are included, as it is certain they are in other places under the term Amorites. Great sea: The Mediterranean, called great in respect of the lakes in the land of Judea, such as the sea of Gennesareth, or the sea of Tiberias, and the Dead Sea, which were comparatively small lakes; but the Hebrews gave the name of sea, ים yam, to every large collection of waters.
Albert Barnes: Notes on the Bible - 1834
1:4: Lebanon is spoken of as "this Lebanon," because visible from the neighborhood in which Israel was encamped. (Compare Deu 3:8-9.) "The wilderness" of the text is the Desert of Arabia, which forms the southern, as Lebanon does the northern, limit of the promised land. The boundaries on the east and west are likewise indicated; and the intervening territory is described generally as "all the land of the Hittites." The Hittites are properly the inhabitants of northern Canaan and Phoenicia (see Exo 3:8 note), but the name appears to be used here for the Canaanites in general, as in Kg1 10:29. On the boundaries of the promised land compare Deu 11:24; Gen 15:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: From the wilderness: That is, their utmost limits should be from the Desert of Arabia Petrea on the south, to Lebanon on the north; and from the Euphrates on the east, to the Great Sea, or the Mediterranean, on the west. The Israelites did not possess the full extent of this grant till the time of David. Gen 15:18-21; Exo 23:31; Num. 34:2-18; Deu 1:7, Deu 3:25, Deu 11:24; Ch1 5:9; Ch1 18:3
Carl Friedrich Keil and Franz Delitzsch
1:4
The boundaries of the land are given as in Deut 11:24, with the simple difference in form, that the boundary line from the desert (of Arabia) and Lebanon, i.e., from the southern and northern extremity, is drawn first of all towards the east to the great river, the Euphrates, and then towards the west to "the great sea, toward the going down of the sun," i.e., the Mediterranean; and then between these two termini ad quem the more precise definition is inserted, "all the land of the Hittites;" whereas in Deuteronomy the southern, northern, and eastern boundaries are placed in antithesis to the western boundary, and the more precise definition of the country to be taken is given by an enumeration of the different tribes that were to be destroyed by the Israelites (Deut 11:23). On the oratorical character of these descriptions, see at Gen 15:18. The demonstrative pronoun "this," in connection with Lebanon, may be explained from the fact that Lebanon, or at all events Anti-libanus, was visible from the Israelitish camp. The expression "the Hittites" (see at Gen 10:15) is used here in a broader sense for Canaanites in general, as in 3Kings 10:29; 4Kings 7:6; Ezek 16:3. The promise in Josh 1:5 is adopted from Deut 11:25, where it was made to the whole nation, and specially transferred to Joshua; and Josh 1:5 is repeated from Deut 31:8, as compared with Josh 1:6.
Geneva 1599
1:4 From the (b) wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the (c) Hittites, and unto the great (d) sea toward the going down of the sun, shall be your coast.
(b) Of Zin, called Kadesh and Paran.
(c) Meaning, the whole land of Canaan.
(d) Called Mediterranean.
John Gill
1:4 From the wilderness,.... The wilderness of Kadesh and Sin, on the border of Edom; in the southeast corner, as Jarchi says, see Num 34:3,
and this Lebanon; which though on the other side Jordan, and at a considerable distance, being the northern border of the land towards Syria, might be seen afar off; or it is expressed, because it was a well known place, as Kimchi remarks:
even unto the great river, the river Euphrates; which was the eastern border of the land, and to which it reached in the times of Solomon, whose dominion extended thither, 3Kings 4:21; according to Jarchi, this was its breadth from south to north:
all the land of the Hittites: who, though only one of the seven nations of Canaan, are put for the rest, and the rather mentioned, because, as their name signifies, they were very formidable and terrible; among them dwelt the Anakim, and they themselves were very warlike and populous; or they are taken notice of particularly here, because they dwelt in the western part of the land described by them, so Kimchi thinks; according to Jarchi, this was its length from east to west:
and unto the great sea: the Mediterranean sea, which was the western border of the land of Canaan, called great, in comparison of the sea of Tiberias, and the salt sea, which were in it:
toward the going down of the sun, shall be your coast; the western coast; see Gill on Deut 11:24; this will be more fully verified in Christ, when his kingdom is from sea to sea, Ps 72:8.
John Wesley
1:4 This Lebanon - Emphatically, as being the most eminent mountain in Syria, and the northern border of the land: or this which is within thy view. Hittites - Of the Canaanites, who elsewhere are all called Amorites; (Gen 15:16) and here Hittites, the Hittites being the most considerable and formidable of all. The greater - The midland sea, great in itself, and especially compared with those lesser collections of waters, which the Jews called seas. "But the Israelites never possessed all this land." I answer: That was from their own sloth and cowardice, and disobedience to God, and breach of those conditions upon which this promise was suspended: Though their possessions extended not to Euphrates, yet their dominion did, and all those lands were tributary to them in David's and Solomon's time.
Robert Jamieson, A. R. Fausset and David Brown
1:4 all the land of the Hittites--These occupied the southern extremities and were the dominant tribe of Canaan. Their superior power and the extent of their dominions are attested by the mention of them under the name of Khita, on the Assyrian inscriptions, and still more frequently on the Egyptian inscriptions of the eighteenth and nineteenth Dynasties. What life and encouragement must have been imparted to Joshua by the assurance that his people, who had been overwhelmed with fear of that gigantic race, were to possess "all the land of the Hittites"!
1:51:5: եւ ո՛չ ոք կացցէ ընդդէմ ձեր զամենայն աւուրս կենաց քոց։ Եւ որպէս էի ընդ Մովսիսի, նո՛յնպէս եղէց եւ ընդ քեզ. եւ ո՛չ թողից զքեզ՝ եւ ո՛չ անտես արարից զքեզ.
5. Ոչ ոք դէմ չի կանգնի ձեզ քո կեանքի բոլոր օրերում: Ինչպէս Մովսէսի հետ էի, այդպէս կը լինեմ նաեւ քեզ հետ, չեմ լքի քեզ եւ անտես չեմ անի:
5 Քու կեանքիդ բոլոր օրերուն մէջ մա՛րդ մը պիտի չկրնայ քեզի դէմ դնել։ Ինչպէս Մովսէսին հետ էի, քեզի հետ ալ այնպէս պիտի ըլլամ։ Քեզ պիտի չթողում ու քեզ անտես պիտի չընեմ։
Եւ ոչ ոք կացցէ ընդդէմ [4]ձեր զամենայն աւուրս կենաց քոց. եւ որպէս էի ընդ Մովսիսի, նոյնպէս եղէց եւ ընդ քեզ. եւ ոչ թողից զքեզ եւ ոչ անտես արարից զքեզ:

1:5: եւ ո՛չ ոք կացցէ ընդդէմ ձեր զամենայն աւուրս կենաց քոց։ Եւ որպէս էի ընդ Մովսիսի, նո՛յնպէս եղէց եւ ընդ քեզ. եւ ո՛չ թողից զքեզ՝ եւ ո՛չ անտես արարից զքեզ.
5. Ոչ ոք դէմ չի կանգնի ձեզ քո կեանքի բոլոր օրերում: Ինչպէս Մովսէսի հետ էի, այդպէս կը լինեմ նաեւ քեզ հետ, չեմ լքի քեզ եւ անտես չեմ անի:
5 Քու կեանքիդ բոլոր օրերուն մէջ մա՛րդ մը պիտի չկրնայ քեզի դէմ դնել։ Ինչպէս Մովսէսին հետ էի, քեզի հետ ալ այնպէս պիտի ըլլամ։ Քեզ պիտի չթողում ու քեզ անտես պիտի չընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: Никто не устоит пред тобою во все дни жизни твоей; и как Я был с Моисеем, так буду и с тобою: не отступлю от тебя и не оставлю тебя.
1:5 οὐκ ου not ἀντιστήσεται ανθιστημι resist ἄνθρωπος ανθρωπος person; human κατενώπιον κατενωπιον face to face; before ὑμῶν υμων your πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the ζωῆς ζωη life; vitality σου σου of you; your καὶ και and; even ὥσπερ ωσπερ just as ἤμην ειμι be μετὰ μετα with; amid Μωυσῆ μωσευς Mōseus; Mosefs οὕτως ουτως so; this way ἔσομαι ειμι be καὶ και and; even μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even οὐκ ου not ἐγκαταλείψω εγκαταλειπω abandon; leave behind σε σε.1 you οὐδὲ ουδε not even; neither ὑπερόψομαί υπεροραω overlook σε σε.1 you
1:5 לֹֽא־ lˈō- לֹא not יִתְיַצֵּ֥ב yiṯyaṣṣˌēv יצב stand אִישׁ֙ ʔîš אִישׁ man לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face כֹּ֖ל kˌōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day חַיֶּ֑יךָ ḥayyˈeʸḵā חַיִּים life כַּֽ kˈa כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הָיִ֤יתִי hāyˈîṯî היה be עִם־ ʕim- עִם with מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶהְיֶ֣ה ʔehyˈeh היה be עִמָּ֔ךְ ʕimmˈāḵ עִם with לֹ֥א lˌō לֹא not אַרְפְּךָ֖ ʔarpᵊḵˌā רפה be slack וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֶעֶזְבֶֽךָּ׃ ʔeʕezᵊvˈekkā עזב leave
1:5. nullus vobis poterit resistere cunctis diebus vitae tuae sicut fui cum Mose ero et tecum non dimittam nec derelinquam teNo man shall be able to resist you all the days of thy life: as I have been with Moses, so will I be with thee: I will not leave thee, nor forsake thee.
5. There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee nor forsake thee.
1:5. No one will be able to resist you during all the days of your life. Just as I was with Moses, so will I be with you. I will not leave you, nor will I forsake you.
1:5. There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, [so] I will be with thee: I will not fail thee, nor forsake thee.
There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, [so] I will be with thee: I will not fail thee, nor forsake thee:

5: Никто не устоит пред тобою во все дни жизни твоей; и как Я был с Моисеем, так буду и с тобою: не отступлю от тебя и не оставлю тебя.
1:5
οὐκ ου not
ἀντιστήσεται ανθιστημι resist
ἄνθρωπος ανθρωπος person; human
κατενώπιον κατενωπιον face to face; before
ὑμῶν υμων your
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
τῆς ο the
ζωῆς ζωη life; vitality
σου σου of you; your
καὶ και and; even
ὥσπερ ωσπερ just as
ἤμην ειμι be
μετὰ μετα with; amid
Μωυσῆ μωσευς Mōseus; Mosefs
οὕτως ουτως so; this way
ἔσομαι ειμι be
καὶ και and; even
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
οὐκ ου not
ἐγκαταλείψω εγκαταλειπω abandon; leave behind
σε σε.1 you
οὐδὲ ουδε not even; neither
ὑπερόψομαί υπεροραω overlook
σε σε.1 you
1:5
לֹֽא־ lˈō- לֹא not
יִתְיַצֵּ֥ב yiṯyaṣṣˌēv יצב stand
אִישׁ֙ ʔîš אִישׁ man
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
כֹּ֖ל kˌōl כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
חַיֶּ֑יךָ ḥayyˈeʸḵā חַיִּים life
כַּֽ kˈa כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הָיִ֤יתִי hāyˈîṯî היה be
עִם־ ʕim- עִם with
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אֶהְיֶ֣ה ʔehyˈeh היה be
עִמָּ֔ךְ ʕimmˈāḵ עִם with
לֹ֥א lˌō לֹא not
אַרְפְּךָ֖ ʔarpᵊḵˌā רפה be slack
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אֶעֶזְבֶֽךָּ׃ ʔeʕezᵊvˈekkā עזב leave
1:5. nullus vobis poterit resistere cunctis diebus vitae tuae sicut fui cum Mose ero et tecum non dimittam nec derelinquam te
No man shall be able to resist you all the days of thy life: as I have been with Moses, so will I be with thee: I will not leave thee, nor forsake thee.
1:5. No one will be able to resist you during all the days of your life. Just as I was with Moses, so will I be with you. I will not leave you, nor will I forsake you.
1:5. There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, [so] I will be with thee: I will not fail thee, nor forsake thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Соответствует сказанному во Втор XI:25: и XXXI:8.
Adam Clarke: Commentary on the Bible - 1831
1:5: Be able to stand before thee - Because God shall be with thee, therefore thou shalt be irresistible. This promise was most punctually literally fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: There shall: Deu 7:24, Deu 20:4; Psa 46:11; Rom 8:31, Rom 8:37
as I was: Jos 1:9, Jos 1:17, Jos 3:7, Jos 6:27; Exo 3:12; Deu 31:8, Deu 31:23; Mat 28:20; Act 18:9, Act 18:10; Ti2 4:17
I will not: Deu 31:6-8; Isa 41:10-14, Isa 43:2-5; Heb 13:5
John Gill
1:5 There shall not any man be able to stand before thee all the days of thy life,.... What is promised to the people in common, Deut 11:25; is here particularly promised to Joshua their general; and which was fulfilled in him, and still more in Christ his antitype, who made an end of sin, destroyed the devil, spoiled principalities and powers, abolished death, and overcame the world:
as I was with Moses, so will I be with thee; to counsel and advise, guide and direct, protect and defend, prosper and succeed; the Targum of Jonathan is, as my Word"was for the help of Moses, so will I be with thee:"
I will not fail thee, nor forsake thee; but grant him his presence, communicate strength unto him, make good his promises, and leave him not till he had made an entire conquest of the land of Canaan, and even not till the end of his days; and was true of Christ in his state of humiliation, in his sufferings and death, and even in the grave, where he was not left so long as to see corruption; as this is applied to particular believers; see Gill on Heb 13:5.
John Wesley
1:5 With Moses - To assist him against all his enemies, and in all the difficulties of governing this stiff - necked people, which Joshua might justly fear no less than the Canaanites. Forsake thee - I will not leave thee destitute either of inward support, or of outward assistance.
Robert Jamieson, A. R. Fausset and David Brown
1:5 There shall not any man be able to stand before thee--Canaan was theirs by a divine grant; and the renewed confirmation of that grant to Joshua when about to lead the people into it, intimated not only a certain but an easy conquest. It is remarkable, however, that his courage and hope of victory were made to depend (see on Deut 17:18) on his firm and inflexible adherence to the law of God, not only that regarding the extirpation of the Canaanites, but the whole divine code.
1:61:6: զօրացի՛ր եւ քա՛ջ լեր. զի դո՛ւ բաժանեսցես ժողովրդեանդ այդմիկ զերկիրն զոր երդուայ հարցն քոց տա՛լ դոցա[2097]։ [2097] Ոմանք. Հարցն ձերոց՝ տալ նոցա։
6. Զօրացի՛ր եւ արիացի՛ր, որովհետեւ դու պիտի բաժին տաս այս ժողովրդին այն երկիրը, որ երդուեցի տալ քո հայրերին:
6 Զօրացի՛ր ու քաջասի՛րտ եղիր. քանզի այս ժողովուրդը քու առաջնորդութեամբդ պիտի ժառանգէ այն երկիրը, որուն համար իրենց հայրերուն երդում ըրի, որ իրենց տամ։
Զօրացիր եւ քաջ լեր. զի դու բաժանեսցես ժողովրդեանդ այդմիկ զերկիրն զոր երդուայ հարցն [5]քոց տալ դոցա:

1:6: զօրացի՛ր եւ քա՛ջ լեր. զի դո՛ւ բաժանեսցես ժողովրդեանդ այդմիկ զերկիրն զոր երդուայ հարցն քոց տա՛լ դոցա[2097]։
[2097] Ոմանք. Հարցն ձերոց՝ տալ նոցա։
6. Զօրացի՛ր եւ արիացի՛ր, որովհետեւ դու պիտի բաժին տաս այս ժողովրդին այն երկիրը, որ երդուեցի տալ քո հայրերին:
6 Զօրացի՛ր ու քաջասի՛րտ եղիր. քանզի այս ժողովուրդը քու առաջնորդութեամբդ պիտի ժառանգէ այն երկիրը, որուն համար իրենց հայրերուն երդում ըրի, որ իրենց տամ։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: Будь тверд и мужествен; ибо ты народу сему передашь во владение землю, которую Я клялся отцам их дать им;
1:6 ἴσχυε ισχυω have means; have force καὶ και and; even ἀνδρίζου ανδριζομαι man; valiant σὺ συ you γὰρ γαρ for ἀποδιαστελεῖς αποδιαστελλω the λαῷ λαος populace; population τούτῳ ουτος this; he τὴν ο the γῆν γη earth; land ἣν ος who; what ὤμοσα ομνυω swear τοῖς ο the πατράσιν πατηρ father ὑμῶν υμων your δοῦναι διδωμι give; deposit αὐτοῖς αυτος he; him
1:6 חֲזַ֖ק ḥᵃzˌaq חזק be strong וֶ we וְ and אֱמָ֑ץ ʔᵉmˈāṣ אמץ be strong כִּ֣י kˈî כִּי that אַתָּ֗ה ʔattˈā אַתָּה you תַּנְחִיל֙ tanḥîl נחל take possession אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִשְׁבַּ֥עְתִּי nišbˌaʕtî שׁבע swear לַ la לְ to אֲבֹותָ֖ם ʔᵃvôṯˌām אָב father לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give לָהֶֽם׃ lāhˈem לְ to
1:6. confortare et esto robustus tu enim sorte divides populo huic terram pro qua iuravi patribus suis ut traderem eam illisTake courage, and be strong: for thou shalt divide by lot to this people the land for which I swore to their fathers, that I would deliver it to them.
6. Be strong and of a good courage: for thou shalt cause this people to inherit the land which I sware unto their fathers to give them.
1:6. Be strengthened and be steadfast. For you shall divide by lot, to this people, the land about which I swore to their fathers that I would deliver it to them.
1:6. Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them.
Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them:

6: Будь тверд и мужествен; ибо ты народу сему передашь во владение землю, которую Я клялся отцам их дать им;
1:6
ἴσχυε ισχυω have means; have force
καὶ και and; even
ἀνδρίζου ανδριζομαι man; valiant
σὺ συ you
γὰρ γαρ for
ἀποδιαστελεῖς αποδιαστελλω the
λαῷ λαος populace; population
τούτῳ ουτος this; he
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ὤμοσα ομνυω swear
τοῖς ο the
πατράσιν πατηρ father
ὑμῶν υμων your
δοῦναι διδωμι give; deposit
αὐτοῖς αυτος he; him
1:6
חֲזַ֖ק ḥᵃzˌaq חזק be strong
וֶ we וְ and
אֱמָ֑ץ ʔᵉmˈāṣ אמץ be strong
כִּ֣י kˈî כִּי that
אַתָּ֗ה ʔattˈā אַתָּה you
תַּנְחִיל֙ tanḥîl נחל take possession
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִשְׁבַּ֥עְתִּי nišbˌaʕtî שׁבע swear
לַ la לְ to
אֲבֹותָ֖ם ʔᵃvôṯˌām אָב father
לָ לְ to
תֵ֥ת ṯˌēṯ נתן give
לָהֶֽם׃ lāhˈem לְ to
1:6. confortare et esto robustus tu enim sorte divides populo huic terram pro qua iuravi patribus suis ut traderem eam illis
Take courage, and be strong: for thou shalt divide by lot to this people the land for which I swore to their fathers, that I would deliver it to them.
1:6. Be strengthened and be steadfast. For you shall divide by lot, to this people, the land about which I swore to their fathers that I would deliver it to them.
1:6. Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-9: Божественное обетование всесильной помощи не исключает, а усиленно включает и требует подъема и напряжения собственных сил того, кому дается это обетование, как на это ясно указывает троекратное повторение: будь тверд и мужественен. Требуемая твердость и неустрашимость при занятии даруемой израильтянам земли не должна, однако, проявляться в действиях произвольных, беззаконных; напротив, эта мужественная деятельность израильского вождя должна быть строго согласуема с данным законом, которым неуклонно он должен руководиться и повеления которого должны быть постоянно у него не только на устах, но и в душе, — должны быть предметом его размышления (поучайся, или, сообразно со знамением употребленного здесь еврейского глагола, — «гагита», «размышляй»), направленных при этом и тому, чтобы в точности исполнить все, что написано в книге закона. Только при выполнении этого условия твердость и мужество вождя израильского народа увенчаются благословенным успехом.

Вследствие божественного повеления о переходе через Иордан, Иисус Навин делает три распоряжения, выполнение которых должно служить приготовлением успешному выполнению высшей воли.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: Be strong: Jos 1:7, Jos 1:9; Sa1 4:9; Kg1 2:2; Ch1 22:13, Ch1 28:10; Ch2 32:7, Ch2 32:8; Psa 27:14; Isa 35:3, Isa 35:4; Dan 10:19; Hag 2:4; Zac 8:9; Co1 16:13; Eph 6:10; Ti2 2:1
unto this people: etc. or, thou shalt cause this people to inherit the land
divide: Num 34:17-29
which I sware: Gen 26:3
Carl Friedrich Keil and Franz Delitzsch
1:6
The promise is followed by the condition upon which the Lord would fulfil His word. Joshua was to be firm and strong, i.e., well-assured, courageous, not alarmed (vid., Deut 31:6). In the first place (Josh 1:6), he was to rely firmly upon the Lord and His promise, as Moses and the Lord had already told him (Deut 31:7 and Deut 31:23), and as is again repeated here, whilst at the same time the expression, "thou shalt divide for an inheritance," recalls to mind Deut 1:38; Deut 3:28; and in the second place (Josh 1:7, Josh 1:8), he was to strive to attain and preserve this firmness by a careful observance of the law. "Observe to do," etc., as Moses had already impressed upon the hearts of all the people (Deut 5:29, cf. Deut 28:14 and Deut 2:27). The suffix in ממּנּוּ is to be explained on the supposition that the speaker had the book of the law in his mind. The further expansion, in Josh 1:8, is not only attached to the exhortations, with which Moses urges upon all the people in Deut 6:6-7, and Deut 11:18-19, an uninterrupted study and laying to heart of the commandments of God, but even more closely to the directions to the king, to read every day in the law (Deut 17:19). "Not to depart out of the mouth," is to be constantly in the mouth. The law is in our mouth, not only when we are incessantly preaching it, but when we are reading it intelligently for ourselves, or conversing about it with others. To this there was to be added meditation, or reflection upon it both day and night (vid., Ps 1:2). הגה does not mean theoretical speculation about the law, such as the Pharisees indulged in, but a practical study of the law, for the purpose of observing it in thought and action, or carrying it out with the heart, the mouth, and the hand. Such a mode of employing it would be sure to be followed by blessings. "Then shalt thou make they way prosperous," i.e., succeed in all thine undertakings (vid., Deut 28:29), "and act wisely" (as in Deut 29:8).
John Gill
1:6 Be strong, and of good courage,.... The same exhortation Moses gave him, Deut 31:7; and is afterwards repeated in this chapter, as being of great moment and importance, as it is in the general of an army to show greatness and strength of mind, valour and courage, and not be dismayed at the number and strength of the enemy. As Joshua's work in fighting with the Canaanites, and conquering their land, so Christ's work in the redemption of his people, and subduing their enemies, required strength and courage, and both were very eminent in him:
for unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them; and, this promise included and ensured the conquest of it, and the putting the people into the possession of it; for if he was to divide it to them, he must first take it out of the hands of the present inhabitants, and deliver it into the hands of the children of Israel, to be possessed by them, dividing to each tribe and family their part and portion.
John Wesley
1:6 Be strong and of a good courage - Joshua, though a person of great courage and resolution, whereof he had given sufficient proof, yet needs these exhortations, partly because his work was great, and difficult, and long, and in a great measure new; partly because he had a very mean opinion of himself, especially if compared with Moses; and remembering how perverse and ungovernable that people were, even under Moses, he might very well suspect the burden of ruling them would be too heavy for his shoulders.
1:71:7: Արդ զօրացի՛ր եւ քաջ լեր յոյժ, պահե՛լ եւ առնել ըստ ամենայն պատուիրանացն որպէս պատուիրեաց քեզ Մովսէս ծառայ իմ. եւ մի՛ խոտորիցիս ՚ի նոցանէ յա՛ջ կամ յահեակ, զի խելամո՛ւտ լիցիս ամենայնի զինչ եւ գործեսցես[2098]։ [2098] Այլք. Ըստ ամենայն օրինացն, որպէս։ Ոմանք. Եւ մի՛ խոտորիցիս ՚ի նմանէ։
7. Արդ, զօրացի՛ր եւ շա՛տ քաջ եղիր, որպէսզի պահես եւ կատարես այն բոլոր օրէնքները, որ իմ ծառայ Մովսէսը քեզ պատուիրեց: Դրանցից չշեղուես աջ կամ ձախ, որ խելամտօրէն անես այն ամէնը, ինչ որ պիտի անես:
7 Միայն թէ զօրացի՛ր ու քա՛ջ եղիր, որպէս զի իմ ծառայիս Մովսէսին բոլոր քեզի պատուիրած օրէնքը պահես ու կատարես. անկէ աջ կամ ձախ կողմ մի՛ խոտորիր, որպէս զի քու ամէն երթալու տեղդ յաջողութիւն գտնես*։
Արդ զօրացիր եւ քաջ լեր յոյժ, պահել եւ առնել ըստ ամենայն օրինացն որպէս պատուիրեաց քեզ Մովսէս ծառայ իմ. եւ մի՛ խոտորիցիս ի նոցանէ յաջ կամ յահեակ, զի խելամուտ լիցիս ամենայնի զինչ եւ գործեսցես:

1:7: Արդ զօրացի՛ր եւ քաջ լեր յոյժ, պահե՛լ եւ առնել ըստ ամենայն պատուիրանացն որպէս պատուիրեաց քեզ Մովսէս ծառայ իմ. եւ մի՛ խոտորիցիս ՚ի նոցանէ յա՛ջ կամ յահեակ, զի խելամո՛ւտ լիցիս ամենայնի զինչ եւ գործեսցես[2098]։
[2098] Այլք. Ըստ ամենայն օրինացն, որպէս։ Ոմանք. Եւ մի՛ խոտորիցիս ՚ի նմանէ։
7. Արդ, զօրացի՛ր եւ շա՛տ քաջ եղիր, որպէսզի պահես եւ կատարես այն բոլոր օրէնքները, որ իմ ծառայ Մովսէսը քեզ պատուիրեց: Դրանցից չշեղուես աջ կամ ձախ, որ խելամտօրէն անես այն ամէնը, ինչ որ պիտի անես:
7 Միայն թէ զօրացի՛ր ու քա՛ջ եղիր, որպէս զի իմ ծառայիս Մովսէսին բոլոր քեզի պատուիրած օրէնքը պահես ու կատարես. անկէ աջ կամ ձախ կողմ մի՛ խոտորիր, որպէս զի քու ամէն երթալու տեղդ յաջողութիւն գտնես*։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: только будь тверд и очень мужествен, и тщательно храни и исполняй весь закон, который завещал тебе Моисей, раб Мой; не уклоняйся от него ни направо ни налево, дабы поступать благоразумно во всех предприятиях твоих.
1:7 ἴσχυε ισχυω have means; have force οὖν ουν then καὶ και and; even ἀνδρίζου ανδριζομαι man; valiant φυλάσσεσθαι φυλασσω guard; keep καὶ και and; even ποιεῖν ποιεω do; make καθότι καθοτι in that ἐνετείλατό εντελλομαι direct; enjoin σοι σοι you Μωυσῆς μωσευς Mōseus; Mosefs ὁ ο the παῖς παις child; boy μου μου of me; mine καὶ και and; even οὐκ ου not ἐκκλινεῖς εκκλινω deviate; avoid ἀπ᾿ απο from; away αὐτῶν αυτος he; him εἰς εις into; for δεξιὰ δεξιος right οὐδὲ ουδε not even; neither εἰς εις into; for ἀριστερά αριστερος left ἵνα ινα so; that συνῇς συνειμι with ἐν εν in πᾶσιν πας all; every οἷς ος who; what ἐὰν εαν and if; unless πράσσῃς πρασσω act; enact
1:7 רַק֩ rˌaq רַק only חֲזַ֨ק ḥᵃzˌaq חזק be strong וֶֽ wˈe וְ and אֱמַ֜ץ ʔᵉmˈaṣ אמץ be strong מְאֹ֗ד mᵊʔˈōḏ מְאֹד might לִ li לְ to שְׁמֹ֤ר šᵊmˈōr שׁמר keep לַ la לְ to עֲשֹׂות֙ ʕᵃśôṯ עשׂה make כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole הַ ha הַ the תֹּורָ֗ה ttôrˈā תֹּורָה instruction אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] צִוְּךָ֙ ṣiwwᵊḵˌā צוה command מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses עַבְדִּ֔י ʕavdˈî עֶבֶד servant אַל־ ʔal- אַל not תָּס֥וּר tāsˌûr סור turn aside מִמֶּ֖נּוּ mimmˌennû מִן from יָמִ֣ין yāmˈîn יָמִין right-hand side וּ û וְ and שְׂמֹ֑אול śᵊmˈôl שְׂמֹאל lefthand side לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of תַּשְׂכִּ֔יל taśkˈîl שׂכל prosper בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תֵּלֵֽךְ׃ tēlˈēḵ הלך walk
1:7. confortare igitur et esto robustus valde ut custodias et facias omnem legem quam praecepit tibi Moses servus meus ne declines ab ea ad dextram vel ad sinistram ut intellegas cuncta quae agisTake courage therefore, and be very valiant: that thou mayst observe and do all the law, which Moses my servant hath commanded thee: turn not from it to the right hand or to the left, that thou mayst understand all things which thou dost.
7. Only be strong and very courageous, to observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest.
1:7. Therefore, be strengthened and be very steadfast, so that you may observe and accomplish the entire law, which Moses, my servant, instructed to you. You may not turn aside from it to the right, nor to the left. So may you understand all that you should do.
1:7. Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it [to] the right hand or [to] the left, that thou mayest prosper whithersoever thou goest.
Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it [to] the right hand or [to] the left, that thou mayest prosper whithersoever thou goest:

7: только будь тверд и очень мужествен, и тщательно храни и исполняй весь закон, который завещал тебе Моисей, раб Мой; не уклоняйся от него ни направо ни налево, дабы поступать благоразумно во всех предприятиях твоих.
1:7
ἴσχυε ισχυω have means; have force
οὖν ουν then
καὶ και and; even
ἀνδρίζου ανδριζομαι man; valiant
φυλάσσεσθαι φυλασσω guard; keep
καὶ και and; even
ποιεῖν ποιεω do; make
καθότι καθοτι in that
ἐνετείλατό εντελλομαι direct; enjoin
σοι σοι you
Μωυσῆς μωσευς Mōseus; Mosefs
ο the
παῖς παις child; boy
μου μου of me; mine
καὶ και and; even
οὐκ ου not
ἐκκλινεῖς εκκλινω deviate; avoid
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
εἰς εις into; for
δεξιὰ δεξιος right
οὐδὲ ουδε not even; neither
εἰς εις into; for
ἀριστερά αριστερος left
ἵνα ινα so; that
συνῇς συνειμι with
ἐν εν in
πᾶσιν πας all; every
οἷς ος who; what
ἐὰν εαν and if; unless
πράσσῃς πρασσω act; enact
1:7
רַק֩ rˌaq רַק only
חֲזַ֨ק ḥᵃzˌaq חזק be strong
וֶֽ wˈe וְ and
אֱמַ֜ץ ʔᵉmˈaṣ אמץ be strong
מְאֹ֗ד mᵊʔˈōḏ מְאֹד might
לִ li לְ to
שְׁמֹ֤ר šᵊmˈōr שׁמר keep
לַ la לְ to
עֲשֹׂות֙ ʕᵃśôṯ עשׂה make
כְּ kᵊ כְּ as
כָל־ ḵol- כֹּל whole
הַ ha הַ the
תֹּורָ֗ה ttôrˈā תֹּורָה instruction
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
צִוְּךָ֙ ṣiwwᵊḵˌā צוה command
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
עַבְדִּ֔י ʕavdˈî עֶבֶד servant
אַל־ ʔal- אַל not
תָּס֥וּר tāsˌûr סור turn aside
מִמֶּ֖נּוּ mimmˌennû מִן from
יָמִ֣ין yāmˈîn יָמִין right-hand side
וּ û וְ and
שְׂמֹ֑אול śᵊmˈôl שְׂמֹאל lefthand side
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
תַּשְׂכִּ֔יל taśkˈîl שׂכל prosper
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תֵּלֵֽךְ׃ tēlˈēḵ הלך walk
1:7. confortare igitur et esto robustus valde ut custodias et facias omnem legem quam praecepit tibi Moses servus meus ne declines ab ea ad dextram vel ad sinistram ut intellegas cuncta quae agis
Take courage therefore, and be very valiant: that thou mayst observe and do all the law, which Moses my servant hath commanded thee: turn not from it to the right hand or to the left, that thou mayst understand all things which thou dost.
1:7. Therefore, be strengthened and be very steadfast, so that you may observe and accomplish the entire law, which Moses, my servant, instructed to you. You may not turn aside from it to the right, nor to the left. So may you understand all that you should do.
1:7. Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it [to] the right hand or [to] the left, that thou mayest prosper whithersoever thou goest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:7: Only be thou strong, and very courageous - Ισχυε ουν, και ανδριζου σφοδρα. - Sept. Be strong therefore, and play the man to the uttermost. Though God had promised him that no man should be able to stand before him, yet it was on condition that he should use all his military skill, and avail himself to the uttermost of all the means, natural and providential, which God should place within his reach. God will not have them who refuse to help themselves.
Albert Barnes: Notes on the Bible - 1834
1:7: Prosper - See the margin. The literal rendering should be retained here since the notion of prosperity is separately introduced by a different word in Jos 1:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: which Moses: Jos 1:1, Jos 11:15; Num 27:23; Deu 31:7
turn not: Deu 5:32, Deu 12:32, Deu 28:14; Pro 4:27, Pro 8:20
that: Deu 29:9; Kg1 2:3; Ch1 22:13
prosper: or, do wisely, Jos 1:8 *marg.
Geneva 1599
1:7 Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it [to] the right hand or [to] the left, that thou mayest (e) prosper whithersoever thou goest.
(e) He shows where true prosperity consists, even to obey the word of God.
John Gill
1:7 Only be thou strong, and very courageous,.... For though Joshua was a man of valour and courage, as appears by his war with Amalek, yet there was need of this exhortation, and of repeating it, since he was to engage with a people more and mightier than those with him, and who dwelt in strong and fortified places, and had been preparing for some time, having had notice, and were in expectation of the Israelites' attempt upon them:
that thou mayest observe to do according to all the law which Moses my servant commanded thee; not only as a private man obliged to observe the whole law, and act according to it in all things; though no mere man is capable of it, only Joshua's antitype, who is the end of it for righteousness to all that believe, having fulfilled it in all respects; but as the supreme magistrate under God, who was to see that the law was obeyed by the people in all things, and particularly as the general of the army, who was to observe to do what had been ordered, with respect to the Canaanites, see Deut 7:1,
turn not from it to the right hand or to the left: from the law, by adding to it, or taking from it; so Ben Gersom explains it,"turning to the right hand is, when any adds to its words; and turning to the left hand, when he diminishes from them;''or "from him" (k), that is, from Moses; from his good way, as Kimchi; though he adds, or else from the book of the law; for though he does not mention the book, he does the law; so Ben Melech:
that thou mayest prosper whithersoever thou goest; succeed in every battle he engaged in; it would be well if generals of armies would observe this; the way to obtain victory over enemies being to be observant of the laws of God themselves, and to take care that they be observed by the soldiers under their command: or "that thou mayest act wisely" (l); the word of God furnishing out instruction to men in every station of life, see Lk 3:10.
(k) "ab so", Montanus, Vatablus, Junius & Tremellius. (l) , Sept. "ut intelligas", V. L. Pagninus, Montanus; "ut prudenter agas", Tigurine version.
John Wesley
1:7 Commanded thee - Remember, that though thou art the commander of my people, yet thou art my subject, and obliged to observe all my commands. To the right hand or to the left - That is, in any kind, or upon any pretence; which plainly shews, that God's assistance promised to him and the Israelites, was conditional, and might justly be withdrawn upon their breach of the conditions. Whithersoever thou goest - That is, whatsoever thou doest. Mens actions are often compared to ways, or steps by which they come to the end they aim at.
1:81:8: Եւ մի՛ մերժիցես զգիր օրինացս այսոցիկ ՚ի բերանոյ քումմէ, եւ խոկասցե՛ս ՚ի դոսա ՚ի տուէ եւ ՚ի գիշերի. զի իմասցի՛ս առնել զամենայն գրեալսդ ՚ի դմա. եւ ապա՛ աջողեսցիս եւ ուղղեսցես զճանապարհս քո, եւ ապա՛ խելամուտ լինիցիս[2099]։ [2099] Ոմանք. Եւ մի՛ մերժեսցի գիր օրինացս... զի իմասցես առնել։ Այլք. Եւ խոկասցես ՚ի դա ՚ի տուէ։
8. Այս օրէնքների գիրքը քո շուրթերից չհեռացնես, այլ գիշեր-ցերեկ դրա մասին մտածի՛ր, որպէսզի գիտենաս կատարել բոլոր դրա մէջ գրուածները. այն ժամանակ յաջողակ կը լինես, ուղիղ ճանապարհով կ’ընթանաս եւ խելամտօրէն կը գործես:
8 Այս օրէնքներու գիրքը քու բերնէդ թող չզատուի, հապա գիշեր ցորեկ անոր վրայ մտածէ, որպէս զի բոլոր անոր մէջ գրուածները պահես ու կատարես. քանզի այն ատեն քու գործերդ յառաջ պիտի տանիս եւ այն ատեն յաջողութիւն պիտի գտնես։
Եւ մի՛ մերժեսցի զգիր օրինացս այսոցիկ ի բերանոյ քումմէ, եւ խոկասցես ի դա ի տուէ եւ ի գիշերի, զի իմասցիս առնել զամենայն գրեալսդ ի դմա. եւ ապա աջողեսցիս եւ ուղղեսցես զճանապարհս քո, եւ ապա խելամուտ լինիցիս:

1:8: Եւ մի՛ մերժիցես զգիր օրինացս այսոցիկ ՚ի բերանոյ քումմէ, եւ խոկասցե՛ս ՚ի դոսա ՚ի տուէ եւ ՚ի գիշերի. զի իմասցի՛ս առնել զամենայն գրեալսդ ՚ի դմա. եւ ապա՛ աջողեսցիս եւ ուղղեսցես զճանապարհս քո, եւ ապա՛ խելամուտ լինիցիս[2099]։
[2099] Ոմանք. Եւ մի՛ մերժեսցի գիր օրինացս... զի իմասցես առնել։ Այլք. Եւ խոկասցես ՚ի դա ՚ի տուէ։
8. Այս օրէնքների գիրքը քո շուրթերից չհեռացնես, այլ գիշեր-ցերեկ դրա մասին մտածի՛ր, որպէսզի գիտենաս կատարել բոլոր դրա մէջ գրուածները. այն ժամանակ յաջողակ կը լինես, ուղիղ ճանապարհով կ’ընթանաս եւ խելամտօրէն կը գործես:
8 Այս օրէնքներու գիրքը քու բերնէդ թող չզատուի, հապա գիշեր ցորեկ անոր վրայ մտածէ, որպէս զի բոլոր անոր մէջ գրուածները պահես ու կատարես. քանզի այն ատեն քու գործերդ յառաջ պիտի տանիս եւ այն ատեն յաջողութիւն պիտի գտնես։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: Да не отходит сия книга закона от уст твоих; но поучайся в ней день и ночь, дабы в точности исполнять все, что в ней написано: тогда ты будешь успешен в путях твоих и будешь поступать благоразумно.
1:8 καὶ και and; even οὐκ ου not ἀποστήσεται αφιστημι distance; keep distance ἡ ο the βίβλος βιβλος book τοῦ ο the νόμου νομος.1 law τούτου ουτος this; he ἐκ εκ from; out of τοῦ ο the στόματός στομα mouth; edge σου σου of you; your καὶ και and; even μελετήσεις μελεταω concerned with ἐν εν in αὐτῷ αυτος he; him ἡμέρας ημερα day καὶ και and; even νυκτός νυξ night ἵνα ινα so; that συνῇς συνειμι with ποιεῖν ποιεω do; make πάντα πας all; every τὰ ο the γεγραμμένα γραφω write τότε τοτε at that εὐοδωθήσῃ ευοδοω prosper καὶ και and; even εὐοδώσεις ευοδοω prosper τὰς ο the ὁδούς οδος way; journey σου σου of you; your καὶ και and; even τότε τοτε at that συνήσεις συνιημι comprehend
1:8 לֹֽא־ lˈō- לֹא not יָמ֡וּשׁ yāmˈûš מושׁ depart סֵפֶר֩ sēfˌer סֵפֶר letter הַ ha הַ the תֹּורָ֨ה ttôrˌā תֹּורָה instruction הַ ha הַ the זֶּ֜ה zzˈeh זֶה this מִ mi מִן from פִּ֗יךָ ppˈîḵā פֶּה mouth וְ wᵊ וְ and הָגִ֤יתָ hāḡˈîṯā הגה mutter בֹּו֙ bˌô בְּ in יֹומָ֣ם yômˈām יֹומָם by day וָ wā וְ and לַ֔יְלָה lˈaylā לַיְלָה night לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of תִּשְׁמֹ֣ר tišmˈōr שׁמר keep לַ la לְ to עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole הַ ha הַ the כָּת֖וּב kkāṯˌûv כתב write בֹּ֑ו bˈô בְּ in כִּי־ kî- כִּי that אָ֛ז ʔˈāz אָז then תַּצְלִ֥יחַ taṣlˌîₐḥ צלח be strong אֶת־ ʔeṯ- אֵת [object marker] דְּרָכֶ֖ךָ dᵊrāḵˌeḵā דֶּרֶךְ way וְ wᵊ וְ and אָ֥ז ʔˌāz אָז then תַּשְׂכִּֽיל׃ taśkˈîl שׂכל prosper
1:8. non recedat volumen legis huius de ore tuo sed meditaberis in eo diebus ac noctibus ut custodias et facias omnia quae scripta sunt in eo tunc diriges viam tuam et intelleges eamLet not the book of this law depart from thy mouth: but thou shalt meditate on it day and night, that thou mayst observe and do all things that are written in it: then shalt thou direct thy way, and understand it.
8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.
1:8. The book of this law shall not depart from your mouth. Instead, you shall meditate upon it, day and night, so that you may observe and do all the things that are written in it. Then you shall direct your way and understand it.
1:8. This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.
This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success:

8: Да не отходит сия книга закона от уст твоих; но поучайся в ней день и ночь, дабы в точности исполнять все, что в ней написано: тогда ты будешь успешен в путях твоих и будешь поступать благоразумно.
1:8
καὶ και and; even
οὐκ ου not
ἀποστήσεται αφιστημι distance; keep distance
ο the
βίβλος βιβλος book
τοῦ ο the
νόμου νομος.1 law
τούτου ουτος this; he
ἐκ εκ from; out of
τοῦ ο the
στόματός στομα mouth; edge
σου σου of you; your
καὶ και and; even
μελετήσεις μελεταω concerned with
ἐν εν in
αὐτῷ αυτος he; him
ἡμέρας ημερα day
καὶ και and; even
νυκτός νυξ night
ἵνα ινα so; that
συνῇς συνειμι with
ποιεῖν ποιεω do; make
πάντα πας all; every
τὰ ο the
γεγραμμένα γραφω write
τότε τοτε at that
εὐοδωθήσῃ ευοδοω prosper
καὶ και and; even
εὐοδώσεις ευοδοω prosper
τὰς ο the
ὁδούς οδος way; journey
σου σου of you; your
καὶ και and; even
τότε τοτε at that
συνήσεις συνιημι comprehend
1:8
לֹֽא־ lˈō- לֹא not
יָמ֡וּשׁ yāmˈûš מושׁ depart
סֵפֶר֩ sēfˌer סֵפֶר letter
הַ ha הַ the
תֹּורָ֨ה ttôrˌā תֹּורָה instruction
הַ ha הַ the
זֶּ֜ה zzˈeh זֶה this
מִ mi מִן from
פִּ֗יךָ ppˈîḵā פֶּה mouth
וְ wᵊ וְ and
הָגִ֤יתָ hāḡˈîṯā הגה mutter
בֹּו֙ bˌô בְּ in
יֹומָ֣ם yômˈām יֹומָם by day
וָ וְ and
לַ֔יְלָה lˈaylā לַיְלָה night
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
תִּשְׁמֹ֣ר tišmˈōr שׁמר keep
לַ la לְ to
עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make
כְּ kᵊ כְּ as
כָל־ ḵol- כֹּל whole
הַ ha הַ the
כָּת֖וּב kkāṯˌûv כתב write
בֹּ֑ו bˈô בְּ in
כִּי־ kî- כִּי that
אָ֛ז ʔˈāz אָז then
תַּצְלִ֥יחַ taṣlˌîₐḥ צלח be strong
אֶת־ ʔeṯ- אֵת [object marker]
דְּרָכֶ֖ךָ dᵊrāḵˌeḵā דֶּרֶךְ way
וְ wᵊ וְ and
אָ֥ז ʔˌāz אָז then
תַּשְׂכִּֽיל׃ taśkˈîl שׂכל prosper
1:8. non recedat volumen legis huius de ore tuo sed meditaberis in eo diebus ac noctibus ut custodias et facias omnia quae scripta sunt in eo tunc diriges viam tuam et intelleges eam
Let not the book of this law depart from thy mouth: but thou shalt meditate on it day and night, that thou mayst observe and do all things that are written in it: then shalt thou direct thy way, and understand it.
1:8. The book of this law shall not depart from your mouth. Instead, you shall meditate upon it, day and night, so that you may observe and do all the things that are written in it. Then you shall direct your way and understand it.
1:8. This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:8: This book of the law shall not depart out of thy mouth - The law which had already been written by Moses, and from which he and the people were to take all those precepts by which their lives were to be governed. Though there was a copy of the law laid up in the sanctuary, yet this was not sufficient. Joshua must have a copy for himself, and he was to consult it incessantly, that his way might be made prosperous, and that he might have good success. If he kept God's word, God would keep him in body and soul; if he should observe to do according to that word, then God would cause all his way to be prosperous. Those who are obedient to God lack no manner of thing that is good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: book: Deu 6:6-9, Deu 11:18, Deu 11:19, Deu 17:18, Deu 17:19, Deu 30:14, Deu 31:11; Psa 37:30, Psa 37:31, Psa 40:10; Psa 119:42, Psa 119:43; Isa 59:21; Mat 12:35; Eph 4:29
thou shalt: Psa 1:2, Psa 1:3, Psa 19:14, Psa 119:11, Psa 119:15, Psa 119:97, Psa 119:99; Pro 2:1-5, Pro 3:1; Col 3:16; Ti1 4:14-16
observe: Deu 5:29, Deu 5:32, Deu 5:33, Deu 6:1-3; Mat 7:21, Mat 7:24, Mat 28:20; Luk 11:28; Joh 13:17, Joh 14:21; Jam 1:22-25; Rev 22:14
have good success: or, do wisely, Jos 1:7 *marg.
Geneva 1599
1:8 This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and (f) night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.
(f) Showing that it is not possible to govern well, without the continual study of God's word.
John Gill
1:8 This book of the law shall not depart out of thy mouth,.... He was often to read it, frequently repeat it, and speak of it, to refresh his own memory with it, and the memory of those about him. Jarchi restrains it to the book of Deuteronomy now before him:
but thou shalt meditate therein day and night; whenever he had any leisure from the important business of his office, whether by day or night, see Ps 1:2,
that thou mayest observe to do according to all that is written therein; which frequent speaking of it, and constant meditation on it, would lead unto:
for then thou shalt make thy way prosperous, and then thou shalt have good success; in his wars with the Canaanites.
John Wesley
1:8 Out of thy mouth - That is, thou shalt constantly read it, and upon occasion discourse of it, and the sentence which shall come out of thy mouth, shall in all things be given according to this rule. Day and night - That is, diligently study, and upon all occasions consider what is God's will and thy duty. The greatness of thy place and employments shall not hinder thee from this work, because this is the only rule of all thy private actions, and publick administrations.
1:91:9: Ահա պատուիրե՛մ քեզ. զօրացի՛ր եւ քա՛ջ լեր. մի՛ զանգիտիցես. եւ մի՛ երկնչիցիս. զի ընդ քե՛զ է Տէր Աստուած քո յամենայն տեղիս ուր եւ երթայցես[2100]։[2100] Ոմանք. Ամենայն ուրեք ուր եւ երթայցես։
9. Ահա պատուիրում եմ քեզ, զօրացի՛ր եւ արիացի՛ր, մի՛ վախեցիր եւ մի՛ երկնչիր, որովհետեւ քեզ հետ է քո Տէր Աստուածը ամէն տեղ, ուր էլ որ գնաս»:
9 Ահա* քեզի կը պատուիրեմ, զօրացի՛ր ու քաջասի՛րտ եղիր, մի՛ վախնար ու մի՛ զարհուրիր. քանզի քու Տէր Աստուածդ քեզի հետ պիտի ըլլայ, ուր որ երթաս»։
Ահա պատուիրեմ քեզ. զօրացիր եւ քաջ լեր. մի՛ զանգիտիցես եւ մի՛ երկնչիցիս, զի ընդ քեզ է Տէր Աստուած քո յամենայն տեղիս ուր եւ երթայցես:

1:9: Ահա պատուիրե՛մ քեզ. զօրացի՛ր եւ քա՛ջ լեր. մի՛ զանգիտիցես. եւ մի՛ երկնչիցիս. զի ընդ քե՛զ է Տէր Աստուած քո յամենայն տեղիս ուր եւ երթայցես[2100]։
[2100] Ոմանք. Ամենայն ուրեք ուր եւ երթայցես։
9. Ահա պատուիրում եմ քեզ, զօրացի՛ր եւ արիացի՛ր, մի՛ վախեցիր եւ մի՛ երկնչիր, որովհետեւ քեզ հետ է քո Տէր Աստուածը ամէն տեղ, ուր էլ որ գնաս»:
9 Ահա* քեզի կը պատուիրեմ, զօրացի՛ր ու քաջասի՛րտ եղիր, մի՛ վախնար ու մի՛ զարհուրիր. քանզի քու Տէր Աստուածդ քեզի հետ պիտի ըլլայ, ուր որ երթաս»։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: Вот Я повелеваю тебе: будь тверд и мужествен, не страшись и не ужасайся; ибо с тобою Господь Бог твой везде, куда ни пойдешь.
1:9 ἰδοὺ ιδου see!; here I am ἐντέταλμαί εντελλομαι direct; enjoin σοι σοι you ἴσχυε ισχυω have means; have force καὶ και and; even ἀνδρίζου ανδριζομαι man; valiant μὴ μη not δειλιάσῃς δειλιαω intimidated μηδὲ μηδε while not; nor φοβηθῇς φοβεω afraid; fear ὅτι οτι since; that μετὰ μετα with; amid σοῦ σου of you; your κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your εἰς εις into; for πάντα πας all; every οὗ ου.1 where ἐὰν εαν and if; unless πορεύῃ πορευομαι travel; go
1:9 הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not צִוִּיתִ֨יךָ֙ ṣiwwîṯˈîḵā צוה command חֲזַ֣ק ḥᵃzˈaq חזק be strong וֶ we וְ and אֱמָ֔ץ ʔᵉmˈāṣ אמץ be strong אַֽל־ ʔˈal- אַל not תַּעֲרֹ֖ץ taʕᵃrˌōṣ ערץ tremble וְ wᵊ וְ and אַל־ ʔal- אַל not תֵּחָ֑ת tēḥˈāṯ חתת be terrified כִּ֤י kˈî כִּי that עִמְּךָ֙ ʕimmᵊḵˌā עִם with יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תֵּלֵֽךְ׃ פ tēlˈēḵ . f הלך walk
1:9. ecce praecipio tibi confortare et esto robustus noli metuere et noli timere quoniam tecum est Dominus Deus tuus in omnibus ad quaecumque perrexerisBehold I command thee, take courage, and be strong. Fear not, and be not dismayed: because the Lord thy God is with thee in all things whatsoever thou shalt go to.
9. Have not I commanded thee? Be strong and of a good courage; be not affrighted, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goest.
1:9. Behold, I am instructing you. Be strengthened, and be steadfast. Do not dread, and do not fear. For the Lord your God is with you in all things, wherever you may go.”
1:9. Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God [is] with thee whithersoever thou goest.
Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God [is] with thee whithersoever thou goest:

9: Вот Я повелеваю тебе: будь тверд и мужествен, не страшись и не ужасайся; ибо с тобою Господь Бог твой везде, куда ни пойдешь.
1:9
ἰδοὺ ιδου see!; here I am
ἐντέταλμαί εντελλομαι direct; enjoin
σοι σοι you
ἴσχυε ισχυω have means; have force
καὶ και and; even
ἀνδρίζου ανδριζομαι man; valiant
μὴ μη not
δειλιάσῃς δειλιαω intimidated
μηδὲ μηδε while not; nor
φοβηθῇς φοβεω afraid; fear
ὅτι οτι since; that
μετὰ μετα with; amid
σοῦ σου of you; your
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
εἰς εις into; for
πάντα πας all; every
οὗ ου.1 where
ἐὰν εαν and if; unless
πορεύῃ πορευομαι travel; go
1:9
הֲ hᵃ הֲ [interrogative]
לֹ֤וא lˈô לֹא not
צִוִּיתִ֨יךָ֙ ṣiwwîṯˈîḵā צוה command
חֲזַ֣ק ḥᵃzˈaq חזק be strong
וֶ we וְ and
אֱמָ֔ץ ʔᵉmˈāṣ אמץ be strong
אַֽל־ ʔˈal- אַל not
תַּעֲרֹ֖ץ taʕᵃrˌōṣ ערץ tremble
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֵּחָ֑ת tēḥˈāṯ חתת be terrified
כִּ֤י kˈî כִּי that
עִמְּךָ֙ ʕimmᵊḵˌā עִם with
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תֵּלֵֽךְ׃ פ tēlˈēḵ . f הלך walk
1:9. ecce praecipio tibi confortare et esto robustus noli metuere et noli timere quoniam tecum est Dominus Deus tuus in omnibus ad quaecumque perrexeris
Behold I command thee, take courage, and be strong. Fear not, and be not dismayed: because the Lord thy God is with thee in all things whatsoever thou shalt go to.
1:9. Behold, I am instructing you. Be strengthened, and be steadfast. Do not dread, and do not fear. For the Lord your God is with you in all things, wherever you may go.”
1:9. Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God [is] with thee whithersoever thou goest.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: Have: Deu 31:7, Deu 31:8, Deu 31:28; Jdg 6:14; Sa2 13:28; Act 4:19
Be strong: Jos 1:6, Jos 1:7
be not: Gen 28:15; Deu 20:1; Psa 27:1, Psa 27:2; Jer 1:7, Jer 1:8
for the Lord: Psa 46:7; Isa 43:1, Isa 43:5
Carl Friedrich Keil and Franz Delitzsch
1:9
In conclusion, the Lord not only repeats His exhortation to firmness, but the promise that He gave in Josh 1:5 and Josh 1:6. "Have I not" (nonne) is a rhetorical mode of saying, "Behold, I have," the assurance being clothed in the form of an affirmative question. On the words "be not afraid," etc., see Deut 31:6 and Deut 31:8.
John Gill
1:9 Have not I commanded thee?.... The above things, to go over Jordan with the people into the land of Canaan, and to observe the law of Moses in all things, and to be of good courage, which is again repeated; consider who it is that has given these orders and instructions, the great Jehovah, the everlasting I AM, who is faithful to his promises, and able to perform. The consideration of which would serve to animate him to the work he was called unto, to encourage his faith in God, to engage in his service cheerfully and readily:
be strong, and of a good courage; See Gill on Josh 1:6; See Gill on Josh 1:7.
be not afraid, nor be thou dismayed; at his enemies, numerous and powerful, nor discouraged at anything in himself, any unfitness for such service, as he might think, or at any difficulties he might fear from the people he had the government of, and was to lead on; it was enough that the divine Presence was promised him, and which is repeated:
for the Lord thy God is with thee whithersoever thou goest: or, as the Targum of Jonathan,"for thy help is the Word of the Lord thy God;''See Gill on Josh 1:5.
John Wesley
1:9 I commanded thee - I whom thou art obliged to obey: I who can carry thee through every thing I put thee upon: I of whose faithfulness and almighty power thou hast had large experience?
1:101:10: Եւ պատուիրեա՛ց Յեսու դպրաց ժողովրդեանն՝ եւ ասէ. Մտէ՛ք ՚ի մէջ բանակի ժողովրդեանդ, եւ հրաման տուեալ ժողովրդեանդ ասացէ՛ք[2101]. [2101] Ոմանք. Եւ հրաման տուք ժողովրդեանդ եւ ասացէք։
10. Յեսուն պատուիրեց ժողովրդի վերակացուներին եւ ասաց. «Մտէ՛ք ժողովրդի բազմութեան մէջ եւ հրաման տալով ժողովրդին՝ ասացէ՛ք.
10 Անկէ ետքը Յեսու ժողովուրդին ոստիկաններուն պատուիրելով՝ ըսաւ.
Եւ պատուիրեաց Յեսու [6]դպրաց ժողովրդեանն եւ ասէ:

1:10: Եւ պատուիրեա՛ց Յեսու դպրաց ժողովրդեանն՝ եւ ասէ. Մտէ՛ք ՚ի մէջ բանակի ժողովրդեանդ, եւ հրաման տուեալ ժողովրդեանդ ասացէ՛ք[2101].
[2101] Ոմանք. Եւ հրաման տուք ժողովրդեանդ եւ ասացէք։
10. Յեսուն պատուիրեց ժողովրդի վերակացուներին եւ ասաց. «Մտէ՛ք ժողովրդի բազմութեան մէջ եւ հրաման տալով ժողովրդին՝ ասացէ՛ք.
10 Անկէ ետքը Յեսու ժողովուրդին ոստիկաններուն պատուիրելով՝ ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: И дал Иисус повеление надзирателям народа и сказал:
1:10 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin Ἰησοῦς ιησους Iēsous; Iisus τοῖς ο the γραμματεῦσιν γραμματευς scholar τοῦ ο the λαοῦ λαος populace; population λέγων λεγω tell; declare
1:10 וַ wa וְ and יְצַ֣ו yᵊṣˈaw צוה command יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶת־ ʔeṯ- אֵת [object marker] שֹׁטְרֵ֥י šōṭᵊrˌê שׁטר register הָ hā הַ the עָ֖ם ʕˌām עַם people לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
1:10. praecepitque Iosue principibus populi dicens transite per medium castrorum et imperate populo ac diciteAnd Josue commanded the princes of the people, saying: Pass through the midst of the camp, and command the people, and say:
10. Then Joshua commanded the officers of the people, saying,
1:10. And Joshua instructed the leaders of the people, saying: “Cross through the midst of the camp, and command the people, and say:
1:10. Then Joshua commanded the officers of the people, saying,
Then Joshua commanded the officers of the people, saying:

10: И дал Иисус повеление надзирателям народа и сказал:
1:10
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
Ἰησοῦς ιησους Iēsous; Iisus
τοῖς ο the
γραμματεῦσιν γραμματευς scholar
τοῦ ο the
λαοῦ λαος populace; population
λέγων λεγω tell; declare
1:10
וַ wa וְ and
יְצַ֣ו yᵊṣˈaw צוה command
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶת־ ʔeṯ- אֵת [object marker]
שֹׁטְרֵ֥י šōṭᵊrˌê שׁטר register
הָ הַ the
עָ֖ם ʕˌām עַם people
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
1:10. praecepitque Iosue principibus populi dicens transite per medium castrorum et imperate populo ac dicite
And Josue commanded the princes of the people, saying: Pass through the midst of the camp, and command the people, and say:
1:10. And Joshua instructed the leaders of the people, saying: “Cross through the midst of the camp, and command the people, and say:
1:10. Then Joshua commanded the officers of the people, saying,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Первое из них состояло в том, чтобы надзиратели народа, или, по славянской Библии, книгочии, т. е. писцы, исполнявшие обязанности нынешней полиции [Относительно названия израильских писцов см., между прочим, в сочин. Ф. Елеонского «История Израильского народа в Египте», с. 112–114.], объявили народу о предстоящем переходе за Иордан спустя три дня [Или по буквальному переводу с еврейского: «в продолжение трех дней», что более соответствует и греко-славянскому переводу: eti treiV hmerai — еще три дня.] и заготовлении пищи для пути. Под пищей, или брашном, разумеются обыкновенные съестные припасы (Быт XLII:25). Если ниспослание манны еще не прекратилось в это время (Нав V:12), то она при предстоявшем переходе не могла служить достаточным питательным средством, так как собирание ее не могло быть производимо во время путешествия к Иордану и переходе через последний, а заготовлять манну на несколько дней вперед было бесполезно (Исх XVI:20).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Joshua's Address to the Reubenites. B. C. 1451.

10 Then Joshua commanded the officers of the people, saying, 11 Pass through the host, and command the people, saying, Prepare you victuals; for within three days ye shall pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it. 12 And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua, saying, 13 Remember the word which Moses the servant of the LORD commanded you, saying, The LORD your God hath given you rest, and hath given you this land. 14 Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valour, and help them; 15 Until the LORD have given your brethren rest, as he hath given you, and they also have possessed the land which the LORD your God giveth them: then ye shall return unto the land of your possession, and enjoy it, which Moses the LORD's servant gave you on this side Jordan toward the sunrising.
Joshua, being settled in the government, immediately applies himself to business; not to take state or to take his pleasure, but to further the work of God among, the people over whom God had set him. As he that desires the office of a minister (1 Tim. iii. 1), so he that desires the office of a magistrate, desires a work, a good work; neither is preferred to be idle.
I. He issues out orders to the people to provide for a march; and they had been so long encamped in their present post that it would be a work of some difficulty to decamp. The officers of the people that commanded under Joshua in their respective tribes and families attended him for orders, which they were to transmit to the people. Inferior magistrates are as necessary and as serviceable to the public good in their places as the supreme magistrate in his. What could Joshua have done without officers? We are therefore required to be subject, not only to the king as supreme, but to governors as to those that are sent by him, 1 Pet. ii. 13, 14. By these officers, 1. Joshua gives public notice that they were to pass over Jordan within three days. These orders, I suppose, were not given till after the return of the spies that were sent to bring an account of Jericho, though the story of that affair follows, ch. ii. And perhaps that was such an instance of his jealousy, and excessive caution, as made it necessary that he should be so often bidden as he was to be strong and of a good courage. Observe with what assurance Joshua says to the people, because God had said it to him, You shall pass over Jordan, and shall possess the land. We greatly honour the truth of God. 2. He gives them directions to prepare victuals, not to prepare transport vessels. He that bore Egypt upon eagle's wings would in like manner bear them into Canaan, to bring them to himself, Exod. xix. 4. But those that were desirous to have other victuals besides the manna, which had not yet ceased, must prepare it and have it ready against the time appointed. Perhaps, though the manna did not quite cease till they came into Canaan (ch. v. 12), yet since they had come into a land inhabited (Exod. xvi. 35), where they might be furnished in part with other provisions, it did not fall so plentifully, nor did they gather so much as when they had it first given to them in the wilderness, but decreased gradually, and therefore they are ordered to provide other victuals, in which perhaps was included all other things necessary to their march. And some of the Jewish writer, considering that having manna they needed not to provide other victuals, understand it figuratively, that they must repent of their sins, and make their peace with God, and resolve to live a new life, that they might be ready to receive this great favour. See Exod. xix. 10, 11.
II. He reminds the two tribes and a half of the obligations they were under to go over Jordan with their brethren, though they left their possessions and families on this side. Interest would make the other tribes glad to go over Jordan, but in these it was an act of self-denial, and against the grain; therefore it was needful to produce the agreement which Moses had made with them, when he gave them their possession before their brethren (v. 13): Remember the word which Moses commanded you. Some of them perhaps were ready to think now that Moses was dead, who they thought was too hard upon them in this matter, they might find some excuse or other to release themselves from this engagement, or might prevail with Joshua to dispense with them; but he holds them to it, and lets them know that, though Moses was dead, his commands and their promises were still in full force. He reminds them, 1. Of the advantages they had received in being first settled: "The Lord your God hath given you rest. He has given your minds rest; you know what you have to trust to, and are not as the rest of the tribes waiting the issue of the war first and then of the lot. He has also given your families rest, your wives and children, whose settlement is your satisfaction. He has given you rest by giving you this land, this good land, of which you are in full and quiet possession." Note, When God by his providence has given us rest we ought to consider how we may honour him with the advantages of it, and what service we may do to our brethren who are unsettled, or not so well settled as we are When God had given David rest (2 Sam. vii. 1), see how restless he was till he had found out a habitation for the ark, Ps. cxxxii. 4, 5. When God has given us rest, we must take heed of slothfulness and of settling upon our lees. 2. He reminds them of their agreement to help their brethren in the wars of Canaan till God had in like manner given them rest, v. 14, 15. This was, (1.) Reasonable in itself. So closely were all the tribes incorporated that they must needs look upon themselves as members one of another. (2.) It was enjoined them by Moses, the servant of the Lord; he commanded them to do this, and Joshua his successor would see his commands observed. (3.) It was the only expedient they had to save themselves from the guilt of a great sin in settling on that side Jordan, a sin which would one time or other find them out, Num. xxxii. 23. (4.) It was the condition of the grant Moses had made them of the land they were possessed of, so that they could not be sure of a good title to, or a comfortable enjoyment of, the land of their possession, as it is here called (v. 15), if they did not fulfil the condition. (5.) They themselves had covenanted and agreed thereunto (Num. xxxii. 25): Thy servants will do as my Lord commandeth. Thus we all lie under manifold obligations to strengthen the hands one of another, and not to seek our own welfare only, but one another's.
Adam Clarke: Commentary on the Bible - 1831
1:10: Commanded the officers - שטרים shoterim. These were different from the שפטים shophetim, who were judges among the people, and whose business it was to determine in all civil cases. The shoterim have been supposed to be subordinate officers, whose business it was to see the decisions of the shophetim carried into effect. Calmet conjectures that the shoterim here may have been the heralds of the army like those so often met with in Homer, who were called the messengers both of the gods and men; who bore sceptres, and whose persons were ever held sacred. See on Deu 1:13-16 (note).
Albert Barnes: Notes on the Bible - 1834
1:10: Officers - The "scribes." (See the Exo 5:6 note, and Deu 16:18.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: the officers of the people: The shoterim, or officers, were different from the shophetim, who were the judges among the people. The shoterim have been supposed to be subordinate officers, whose business it was to see the decisions of the shophetim carried into effect. Calmet conjectures, that the shoterim here may have been the heralds of the army. Jos 1:10
Carl Friedrich Keil and Franz Delitzsch
1:10
Josh 1:10-11
Preparations for Crossing the Jordan. - Josh 1:10-11. For the purpose of carrying out the commands of the Lord, Joshua first of all directed the officers of the people (shoterim: see at Ex 5-6), whose duty it was, as the keepers of the family registers, to attend not only to the levying of the men who were bound to serve in the army, but also to the circulation of the commands of the general, to issue orders to the people in the camp to provide themselves with food, so that they might cross the Jordan within three days, and take the land that was promised them by God. By zedah, provision for a journey (Gen 42:25, etc.), we are not to understand manna, for that had already ceased (see at Josh 5:12), but simply the natural produce of the inhabited country. The expression "in three days," i.e., as we may see from comparing Gen 40:13, Gen 40:19, with Gen 40:20, on the third day from the publication of the command, "will ye go over the Jordan," is not to be regarded as a prediction of the time when the crossing actually took place, but to be taken as the latest time that could be allowed to the people to prepare for crossing: viz., in this sense, "Prepare you victuals for crossing over the Jordan within three days," i.e., that you may be able to leave Shittim within that time, to cross over the Jordan, and commence the conquest of Canaan. If we understand the words in this way, they are in perfect harmony with Josh 2 and 3. According to Josh 2, Joshua sent out spies from Shittim to Jericho, who were obliged to hide themselves for three days in the mountains after their flight from that city (Josh 2:22), before they could return to the Israelitish camp; so that they were absent three or four days at any rate, and came back at the earliest in the evening or night of the fourth day after they had been sent out. It was not till the morning after this that the Israelites left Shittim and proceeded to the Jordan, where they halted again. Then, three days afterwards, they went across the river (Josh 3:1-2), so that at least 4 + 1 + 3, i.e., eight whole days must have intervened between the day when the spies were sent out and the day on which the people crossed the river. Joshua no doubt intended to proceed to the Jordan and cross it within three days after despatching the spies; he therefore sent the spies to Jericho on the same day on which he issued the command to the people to prepare for crossing within three days, so that he might reasonably hope that they would fulfil their commission and return in two or three days. But as they were compelled to hide themselves for three days in the mountains, in consequence of the unexpected discovery of their arrival in Jericho, and the despatch of men in pursuit of them, Joshua could not remove with the people from Shittim and proceed to the Jordan till the day after their return; and even then he could not cross the river at once, but waited three days after reaching the bank of the river before he crossed to the other side (vid., Josh 3:1.).
(Note: In this way the different statements in the three chapters harmonize perfectly well. But the majority of commentators have arranged the order of succession differently and in a very arbitrary way, starting with the unwarrantable assumption that the time referred to in this verse, "within three days," is identical with that in Josh 3:2, "it came to pass after three days." Upon the strength of this groundless assumption, Knobel maintains that there is great confusion in the order of succession of the events described in Josh 1-3, that Josh 1:11 is irreconcilable with Josh 3:1-6, and that accounts written by three different authors have been mixed up together in these chapters. (For the different attempts to reconcile the accounts, see Keil's Commentary on Joshua, pp. 72-75, note, Eng. trans. Clark, 1857.))
Josh 1:12-18
Joshua's appeal to the two tribes and a half, to remember the condition on which Moses gave them the land on the east of the Jordan for an inheritance, and to fulfil it, met with a ready response; to that these tribes not only promised to obey his commandments in every respect, but threatened every one with death who should refuse obedience. In recalling this condition to the recollection of the tribes referred to, Joshua follows the expressions in Deut 3:18-20, where Moses himself recapitulates his former command, rather than the original passage in Num 32. The expression "this land" shows that the speaker was still on the other side of the Jordan. חמשׁים, with the loins girded, i.e., prepared for war, synonymous with חלצים in Deut 3:18 and Num 32:32 (see at Ex 13:18). חיל כּל־גּבּורי, all the mighty men of valour, i.e., the grave warriors (as in Josh 6:2; Josh 8:3; Josh 10:7, and very frequently in the later books), is not common to this book and Deuteronomy, as Knobel maintains, but is altogether strange to the Pentateuch. The word "all" (v. 14, like Num 32:21, Num 32:27) must not be pressed. According to Josh 4:13, there were only about 40,000 men belonging to the two tribes and a half who crossed the Jordan to take part in the war; whereas, according to Num 26:7, Num 26:18, Num 26:34, there were 110,000 men in these tribes who were capable of bearing arms, so that 70,000 must have remained behind for the protection of the women and children and of the flocks and herds, and to defend the land of which they had taken possession. On Josh 1:15 see Deut 3:18; and on the more minute definition of "on this side (lit. beyond) Jordan" by "toward the sun-rising," compare the remarks on Num 32:19. The answer of the two tribes and a half, in which they not only most cheerfully promise their help in the conquest of Canaan, but also express the wish that Joshua may have the help of the Lord (Josh 1:17 compared with Josh 1:4), and after threatening all who refuse obedience with death, close with the divine admonition, "only be strong and of a good courage" (Josh 1:18, cf. Josh 1:6), furnishes a proof of the wish that inspired them to help their brethren, that all the tribes might speedily enter into the peaceable possession of the promised inheritance. The expression "rebel against the commandment" is used in Deut 1:26, Deut 1:43; Deut 9:23; 1Kings 12:14, to denote resistance to the commandments of the Lord; here it denotes opposition to His representative, the commander chosen by the Lord, which was to be punished with death, according to the law in Deut 17:12.
John Gill
1:10 Then Joshua commanded the officers of the people,.... The same word is used in Deut 16:18; where it seems to design such officers that attended on the judges, and executed their orders; but one would think it should here rather signify officers in the army, as captains, and the like; unless it should design a sort of heralds, who were to make proclamation throughout the camp, each of the orders issued by Joshua, immediately upon his having the above directions and instructions from the Lord:
saying; as follows.
John Wesley
1:10 The officers of the people - These who commanded under Joshua, in their respective tribes and families, attended him for orders, which they were to transmit to the people.
Robert Jamieson, A. R. Fausset and David Brown
1:10 Then Joshua commanded the officers of the people--These were the Shoterim (see on Ex 5:6; Deut 20:5).
1:111:11: Պատրաստեցէ՛ք ձեզ ※ պաշար. զի այլ եւս երեք աւուրք, եւ անցանէ՛ք դուք ընդ այդ Յորդանան, մտանել ունել զերկիրն զոր Տէր Աստուած հարցն ձերոց տացէ՛ ձեզ ՚ի ժառանգութիւն[2102]։[2102] Ոմանք. Եւ անցանիցէք ընդ Յորդանան։
11. “Ձեզ համար պաշար պատրաստեցէ՛ք, որովհետեւ երեք օրից յետոյ դուք պիտի անցնէք Յորդանան գետով, որպէսզի մտնէք ու գրաւէք այն երկիրը, որ ձեր հայրերի Տէր Աստուածը տալու է ձեզ որպէս ժառանգութիւն”»:
11 «Բանակին մէջէն անցէ՛ք ու ժողովուրդին ապսպրեցէ՛ք. ‘Ձեզի պաշար պատրաստեցէ՛ք. քանզի երեք օրէն յետոյ դուք այս Յորդանանէն պիտի անցնիք, որպէս զի երթաք ժառանգէք այն երկիրը, որ ձեր Տէր Աստուածը ձեզի իբր ժառանգութիւն պիտի տայ’»։
Մտէք ի մէջ բանակի ժողովրդեանդ, եւ հրաման տուեալ ժողովրդեանդ ասացէք. Պատրաստեցէք ձեզ պաշար. զի այլ եւս երեք աւուրք, եւ անցանէք դուք ընդ այդ Յորդանան` մտանել ունել զերկիրն զոր Տէր Աստուած հարցն ձերոց տացէ ձեզ ի ժառանգութիւն:

1:11: Պատրաստեցէ՛ք ձեզ ※ պաշար. զի այլ եւս երեք աւուրք, եւ անցանէ՛ք դուք ընդ այդ Յորդանան, մտանել ունել զերկիրն զոր Տէր Աստուած հարցն ձերոց տացէ՛ ձեզ ՚ի ժառանգութիւն[2102]։
[2102] Ոմանք. Եւ անցանիցէք ընդ Յորդանան։
11. “Ձեզ համար պաշար պատրաստեցէ՛ք, որովհետեւ երեք օրից յետոյ դուք պիտի անցնէք Յորդանան գետով, որպէսզի մտնէք ու գրաւէք այն երկիրը, որ ձեր հայրերի Տէր Աստուածը տալու է ձեզ որպէս ժառանգութիւն”»:
11 «Բանակին մէջէն անցէ՛ք ու ժողովուրդին ապսպրեցէ՛ք. ‘Ձեզի պաշար պատրաստեցէ՛ք. քանզի երեք օրէն յետոյ դուք այս Յորդանանէն պիտի անցնիք, որպէս զի երթաք ժառանգէք այն երկիրը, որ ձեր Տէր Աստուածը ձեզի իբր ժառանգութիւն պիտի տայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: пройдите по стану и дайте повеление народу и скажите: заготовляйте себе пищу для пути, потому что, спустя три дня, вы пойдете за Иордан сей, дабы придти взять землю, которую Господь Бог [отцов] ваших дает вам в наследие.
1:11 εἰσέλθατε εισερχομαι enter; go in κατὰ κατα down; by μέσον μεσος in the midst; in the middle τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks τοῦ ο the λαοῦ λαος populace; population καὶ και and; even ἐντείλασθε εντελλομαι direct; enjoin τῷ ο the λαῷ λαος populace; population λέγοντες λεγω tell; declare ἑτοιμάζεσθε ετοιμαζω prepare ἐπισιτισμόν επισιτισμος provisions ὅτι οτι since; that ἔτι ετι yet; still τρεῖς τρεις three ἡμέραι ημερα day καὶ και and; even ὑμεῖς υμεις you διαβαίνετε διαβαινω step through; go across τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis τοῦτον ουτος this; he εἰσελθόντες εισερχομαι enter; go in κατασχεῖν κατεχω retain; detain τὴν ο the γῆν γη earth; land ἣν ος who; what κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the πατέρων πατηρ father ὑμῶν υμων your δίδωσιν διδωμι give; deposit ὑμῖν υμιν you
1:11 עִבְר֣וּ׀ ʕivrˈû עבר pass בְּ bᵊ בְּ in קֶ֣רֶב qˈerev קֶרֶב interior הַֽ hˈa הַ the מַּחֲנֶ֗ה mmaḥᵃnˈeh מַחֲנֶה camp וְ wᵊ וְ and צַוּ֤וּ ṣaˈûû צוה command אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָם֙ ʕˌām עַם people לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הָכִ֥ינוּ hāḵˌînû כון be firm לָכֶ֖ם lāḵˌem לְ to צֵידָ֑ה ṣêḏˈā צֵידָה provision כִּ֞י kˈî כִּי that בְּ bᵊ בְּ in עֹ֣וד׀ ʕˈôḏ עֹוד duration שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִ֗ים yāmˈîm יֹום day אַתֶּם֙ ʔattˌem אַתֶּם you עֹֽבְרִים֙ ʕˈōvᵊrîm עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּ֣ן yyardˈēn יַרְדֵּן Jordan הַ ha הַ the זֶּ֔ה zzˈeh זֶה this לָ lā לְ to בֹוא֙ vô בוא come לָ lā לְ to רֶ֣שֶׁת rˈešeṯ ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) נֹתֵ֥ן nōṯˌēn נתן give לָכֶ֖ם lāḵˌem לְ to לְ lᵊ לְ to רִשְׁתָּֽהּ׃ ס rištˈāh . s ירשׁ trample down
1:11. praeparate vobis cibaria quoniam post diem tertium transibitis Iordanem et intrabitis ad possidendam terram quam Dominus Deus vester daturus est vobisPrepare your victuals: for after the third day you shall pass over the Jordan, and shall go in to possess the land, which the Lord your God will give you.
11. Pass through the midst of the camp, and command the people, saying, Prepare you victuals; for within three days ye are to pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it.
1:11. ‘Prepare your food supplies. For after the third day, you shall cross the Jordan, and you shall enter so as to possess the land, which the Lord your God will give to you.’ ”
1:11. Pass through the host, and command the people, saying, Prepare you victuals; for within three days ye shall pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it.
Pass through the host, and command the people, saying, Prepare you victuals; for within three days ye shall pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it:

11: пройдите по стану и дайте повеление народу и скажите: заготовляйте себе пищу для пути, потому что, спустя три дня, вы пойдете за Иордан сей, дабы придти взять землю, которую Господь Бог [отцов] ваших дает вам в наследие.
1:11
εἰσέλθατε εισερχομαι enter; go in
κατὰ κατα down; by
μέσον μεσος in the midst; in the middle
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
ἐντείλασθε εντελλομαι direct; enjoin
τῷ ο the
λαῷ λαος populace; population
λέγοντες λεγω tell; declare
ἑτοιμάζεσθε ετοιμαζω prepare
ἐπισιτισμόν επισιτισμος provisions
ὅτι οτι since; that
ἔτι ετι yet; still
τρεῖς τρεις three
ἡμέραι ημερα day
καὶ και and; even
ὑμεῖς υμεις you
διαβαίνετε διαβαινω step through; go across
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
τοῦτον ουτος this; he
εἰσελθόντες εισερχομαι enter; go in
κατασχεῖν κατεχω retain; detain
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
πατέρων πατηρ father
ὑμῶν υμων your
δίδωσιν διδωμι give; deposit
ὑμῖν υμιν you
1:11
עִבְר֣וּ׀ ʕivrˈû עבר pass
בְּ bᵊ בְּ in
קֶ֣רֶב qˈerev קֶרֶב interior
הַֽ hˈa הַ the
מַּחֲנֶ֗ה mmaḥᵃnˈeh מַחֲנֶה camp
וְ wᵊ וְ and
צַוּ֤וּ ṣaˈûû צוה command
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָם֙ ʕˌām עַם people
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
הָכִ֥ינוּ hāḵˌînû כון be firm
לָכֶ֖ם lāḵˌem לְ to
צֵידָ֑ה ṣêḏˈā צֵידָה provision
כִּ֞י kˈî כִּי that
בְּ bᵊ בְּ in
עֹ֣וד׀ ʕˈôḏ עֹוד duration
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
יָמִ֗ים yāmˈîm יֹום day
אַתֶּם֙ ʔattˌem אַתֶּם you
עֹֽבְרִים֙ ʕˈōvᵊrîm עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּ֣ן yyardˈēn יַרְדֵּן Jordan
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
לָ לְ to
בֹוא֙ בוא come
לָ לְ to
רֶ֣שֶׁת rˈešeṯ ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
נֹתֵ֥ן nōṯˌēn נתן give
לָכֶ֖ם lāḵˌem לְ to
לְ lᵊ לְ to
רִשְׁתָּֽהּ׃ ס rištˈāh . s ירשׁ trample down
1:11. praeparate vobis cibaria quoniam post diem tertium transibitis Iordanem et intrabitis ad possidendam terram quam Dominus Deus vester daturus est vobis
Prepare your victuals: for after the third day you shall pass over the Jordan, and shall go in to possess the land, which the Lord your God will give you.
1:11. ‘Prepare your food supplies. For after the third day, you shall cross the Jordan, and you shall enter so as to possess the land, which the Lord your God will give to you.’ ”
1:11. Pass through the host, and command the people, saying, Prepare you victuals; for within three days ye shall pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:11: Prepare you victuals - צדה tsedah, such prey or provisions as they had taken from the conquered countries, such as corn, oxen, sheep, etc.; for the word signifies prey, or what is taken by hunting, etc. This was necessary, as they were about to undergo considerable fatigue in marching, and in making preparations for the passage of the Jordan; for although the manna had not ceased to fall, yet such other provisions as are mentioned above were necessary on this occasion.
For within three days ye shall pass - Calmet contends, with great appearance of truth, that these three days should be reckoned from the first day of their encamping at Jordan, three days after the return of the spies, i.e., on the eighth day of the first month, on the tenth of which they passed over Jordan. The text therefore is supposed to mean, Prepare victuals for three days' march, for "on the third day after your decampment from Shittim ye shall pass over this Jordan."
Albert Barnes: Notes on the Bible - 1834
1:11: Prepare you victuals - The order was probably given with the knowledge that the manna would cease when the host crossed the Jordan Exo 16:35, and possibly because amidst their preparations there might not be opportunity to gather it in sufficient quantity. Nor does it appear that manna ever formed the whole and sole sustenance of the people. (Compare Num 20:1 note.)
It is the view of the majority of commentators - Jewish and Christian, ancient and modern - that the "three days" here named are identical with those of Jos 3:2; and that the command of Joshua in the text was not in fact given until after the return of the spies. Here, as elsewhere in the Hebrew historical books and frequently in the Gospels, the order of time is superseded by the order of thought. For the purpose if the writer was not historical merely; it was, on the contrary, mainly religious and theoretical. Intending, then, to exhibit God as accomplishing His promises to the covenant-people, he begins by informing us that God gave the word and set Joshua and the host actually in motion to take possession of their inheritance. Having placed this leading fact in the forefront, he returns to mention in jos 2 certain transactions closely relevant to the early stages of Joshua's conquests, but which had in fact happened before the camp was removed from the plains of Moab and immediately after the expiration of the thirty days' mourning for Moses. Deu 34:8. The order of events was probably the following - 3rd Nisan, the spies are sent out Jos 2:1; 6th, the spies return Jos 2:23; 7th, the camp is removed from Shittim to the bank of Jordan Jos 3:1, and the command Jos 1:11 is issued; 10th, the river is crossed Jos 4:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: three days: Jos 3:2; Exo 19:11; Kg2 20:5; Hos 6:2
ye shall: Deu 9:1, Deu 11:31
Geneva 1599
1:11 Pass through the host, and command the people, saying, Prepare you victuals; for (g) within three days ye shall pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it.
(g) Meaning, from the day that this was proclaimed, (Josh 3:2).
John Gill
1:11 Pass through the host,.... The whole camp of Israel, consisting of six hundred thousand fighting men:
and command the people; even all the people of Israel; this includes women as well as men, for the one, as well as the other, were to do what follows, and especially it may seem the business of the former:
saying, prepare ye victuals; this must be understood; as Kimchi observes, of other sorts of food besides bread; for they had manna, the bread of heaven, which fell about their tents every morning, so that they were sufficiently provided with that always, and which did not cease until they had entered the land, even until the sixteenth of Nisan, Josh 5:12; though indeed, as Abendana observes, that might be said to be prepared, it being ground in mills, and beat in mortars, and made cakes of, Num 11:8; but rather this designs meat and other provisions, which being upon the borders of Moab and Midian, they could furnish themselves with for their money; and besides, they were in the possession of a fine country, of Bashan and Gilead, they had taken from Sihon and Og. Jarchi interprets it of everything fit for journeying, and arms for war, with which they were supplied from the spoils of their enemies, the Egyptians at the Red sea, Amalek at Rephidim, and the Amorites and Midianites lately smitten by them; and to this sense Josephus (m) seems to agree:
for within three days ye shall pass over this Jordan: or at the end of three days, as the Targum of Jonathan; and so Jarchi, while there are yet three days, after that ye shall pass over: but here arises a difficulty to be reconciled, how this could be done three days after, when the spies, which Joshua is afterward said to send into the land, stayed three days in the mountains, besides the time of their going, and returning, and stay at Rahab's house; and it was not till after their return that the camp began to move; to which it may be observed, that though the affair of the spies is afterward related, they might have been sent by Joshua before this order was given to prepare for the journey, and of this opinion are several of the Jewish writers (n): this being the case, they might return before the expiration of these three days, at the end of which Joshua, with the whole host, moved, agreeably to these orders:
to go in to possess the land which the Lord your God giveth you to possess it; which must be a great inducement and encouragement to them to observe his instructions, and go over with him.
(m) Antiqu. l. 5. c. 1. sect. 1. (n) Jarchi, Ben Gersom, & Abarbinel in loc.
John Wesley
1:11 Prepare you victuals - For although Manna was given them to supply their want of ordinary provisions in the wilderness; yet they were allowed, when they had opportunity, to purchase other provisions, and did so, Deut 2:6, Deut 2:28. And now having been some time in the land of the Amorites, and together with Manna used themselves to other food, which that country plentifully supplied them with; they are warned to furnish themselves therewith for their approaching march. Three days - These words, though placed here, seem not to have been delivered by Joshua 'till after the return of the spies; such transpositions being frequent in scripture. And hence it comes, that these three days mentioned here below, after the history of the spies, are again repeated Josh 3:2.
Robert Jamieson, A. R. Fausset and David Brown
1:11 command the people, saying, Prepare you victuals--not manna, which, though it still fell, would not keep; but corn, sheep, and articles of food procurable in the conquered countries.
for within three days ye shall pass over this Jordan--that is, the third day, according to Hebrew idiom--the time allotted for getting ready before the encampment in Abel-Shittim broke up and they removed to the desert bank of the river where no victuals were available. At the same time Joshua himself convened the two and a half tribes which had settled east of Jordan, to remind them of their promise (Num. 32:1-42) to assist their brethren in the conquest of western Canaan. Their readiness to redeem their pledge and the terms in which they answered the appeal of Joshua displayed to great advantage their patriotic and pious feelings at so interesting a crisis.
1:121:12: Եւ ընդ Ռուբինի եւ ընդ Գադայ եւ ընդ կիսոյ ցեղին Մանասէի խօսեցա՛ւ Յեսու եւ ասէ.
12. Յեսուն խօսեց նաեւ Ռուբէնի, Գադի եւ Մանասէի կէս ցեղի հետ եւ ասաց.
12 Յեսու Ռուբէնեաններուն ու Գադեաններուն եւ Մանասէի կէս ցեղին ըսաւ.
Եւ ընդ Ռուբենի եւ ընդ Գադայ եւ ընդ կիսոյ ցեղին Մանասէի խօսեցաւ Յեսու եւ ասէ:

1:12: Եւ ընդ Ռուբինի եւ ընդ Գադայ եւ ընդ կիսոյ ցեղին Մանասէի խօսեցա՛ւ Յեսու եւ ասէ.
12. Յեսուն խօսեց նաեւ Ռուբէնի, Գադի եւ Մանասէի կէս ցեղի հետ եւ ասաց.
12 Յեսու Ռուբէնեաններուն ու Գադեաններուն եւ Մանասէի կէս ցեղին ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: А колену Рувимову, Гадову и половине колена Манассиина Иисус сказал:
1:12 καὶ και and; even τῷ ο the Ρουβην ρουβην Reuben καὶ και and; even τῷ ο the Γαδ γαδ Gad; Gath καὶ και and; even τῷ ο the ἡμίσει ημισυς half φυλῆς φυλη tribe Μανασση μανασσης Manassēs; Manassis εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus
1:12 וְ wᵊ וְ and לָ lā לְ to † הַ the רֽאוּבֵנִי֙ rˈʔûvēnî רְאוּבֵנִי Reubenite וְ wᵊ וְ and לַ la לְ to † הַ the גָּדִ֔י ggāḏˈî גָּדִי Gadite וְ wᵊ וְ and לַ la לְ to חֲצִ֖י ḥᵃṣˌî חֲצִי half שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod הַֽ hˈa הַ the מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh אָמַ֥ר ʔāmˌar אמר say יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
1:12. Rubenitis quoque et Gadditis et dimidiae tribui Manasse aitAnd he said to the Rubenites, and the Gadites, and the half tribe of Manasses:
12. And to the Reubenites, and to the Gadites, and to the half tribe of Manasseh, spake Joshua, saying,
1:12. Likewise, he said to the Reubenites and to the Gadites, and to the one half tribe of Manasseh:
1:12. And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua, saying,
And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua, saying:

12: А колену Рувимову, Гадову и половине колена Манассиина Иисус сказал:
1:12
καὶ και and; even
τῷ ο the
Ρουβην ρουβην Reuben
καὶ και and; even
τῷ ο the
Γαδ γαδ Gad; Gath
καὶ και and; even
τῷ ο the
ἡμίσει ημισυς half
φυλῆς φυλη tribe
Μανασση μανασσης Manassēs; Manassis
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
1:12
וְ wᵊ וְ and
לָ לְ to
הַ the
רֽאוּבֵנִי֙ rˈʔûvēnî רְאוּבֵנִי Reubenite
וְ wᵊ וְ and
לַ la לְ to
הַ the
גָּדִ֔י ggāḏˈî גָּדִי Gadite
וְ wᵊ וְ and
לַ la לְ to
חֲצִ֖י ḥᵃṣˌî חֲצִי half
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
הַֽ hˈa הַ the
מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
אָמַ֥ר ʔāmˌar אמר say
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
1:12. Rubenitis quoque et Gadditis et dimidiae tribui Manasse ait
And he said to the Rubenites, and the Gadites, and the half tribe of Manasses:
1:12. Likewise, he said to the Reubenites and to the Gadites, and to the one half tribe of Manasseh:
1:12. And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-18: Второй приготовительной мерой было напоминание словами Моисея коленам: Рувимову, Гадову и половине Манассиина, получившим в наследство восточно-иорданскую область, об условии, с каким она была им дана (Втор III:18–20; Чис XXXII:29–30). Выслушав это напоминание, представители колен выразили полную готовность повиноваться во всем преемнику Моисея, как повиновались ему, и наказывать смертью того, кто не оказал бы такого повиновения.
John Gill
1:12 And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh,.... Who were settled on that side Jordan where Israel now were:
spake Joshua, saying; as follows.
1:131:13: Յիշեցէ՛ք զբանն Տեառն զոր պատուիրեաց ձեզ Մովսէս ծառայ նորա՝ եւ ասէ. Տէր Աստուած ձեր զետեղեցո՛յց զձեզ, եւ ետ ձեզ զերկիրս զայս[2103]. [2103] Ոմանք. Զոր խօսեցաւ ձեզ Մովսէս ծառայ Տեառն եւ ասէ։
13. «Յիշեցէ՛ք Տիրոջ խօսքը, որ պատուիրեց ձեզ նրա ծառայ Մովսէսը՝ ասելով. “Ձեր Տէր Աստուածը տեղաւորեց ձեզ եւ տուեց ձեզ այս երկիրը:
13 «Մտքերնիդ բերէք այն խօսքը, որ Տէրոջը ծառան՝ Մովսէս՝ ձեզի պատուիրեց՝ ըսելով. ‘Ձեր Տէր Աստուածը ձեզ հանգստացուց ու այս երկիրը ձեզի տուաւ։
Յիշեցէք զբանն [7]Տեառն զոր պատուիրեաց ձեզ Մովսէս ծառայ [8]նորա եւ ասէ. Տէր Աստուած ձեր զետեղեցոյց զձեզ, եւ ետ ձեզ զերկիրս զայս:

1:13: Յիշեցէ՛ք զբանն Տեառն զոր պատուիրեաց ձեզ Մովսէս ծառայ նորա՝ եւ ասէ. Տէր Աստուած ձեր զետեղեցո՛յց զձեզ, եւ ետ ձեզ զերկիրս զայս[2103].
[2103] Ոմանք. Զոր խօսեցաւ ձեզ Մովսէս ծառայ Տեառն եւ ասէ։
13. «Յիշեցէ՛ք Տիրոջ խօսքը, որ պատուիրեց ձեզ նրա ծառայ Մովսէսը՝ ասելով. “Ձեր Տէր Աստուածը տեղաւորեց ձեզ եւ տուեց ձեզ այս երկիրը:
13 «Մտքերնիդ բերէք այն խօսքը, որ Տէրոջը ծառան՝ Մովսէս՝ ձեզի պատուիրեց՝ ըսելով. ‘Ձեր Տէր Աստուածը ձեզ հանգստացուց ու այս երկիրը ձեզի տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: вспомните, что заповедал вам Моисей, раб Господень, говоря: Господь Бог ваш успокоил вас и дал вам землю сию;
1:13 μνήσθητε μναομαι remember; mindful τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master ὃ ος who; what ἐνετείλατο εντελλομαι direct; enjoin ὑμῖν υμιν you Μωυσῆς μωσευς Mōseus; Mosefs ὁ ο the παῖς παις child; boy κυρίου κυριος lord; master λέγων λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your κατέπαυσεν καταπαυω rest ὑμᾶς υμας you καὶ και and; even ἔδωκεν διδωμι give; deposit ὑμῖν υμιν you τὴν ο the γῆν γη earth; land ταύτην ουτος this; he
1:13 זָכֹור֙ zāḵôr זכר remember אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker] מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיכֶם֙ ʔᵉlōhêḵˌem אֱלֹהִים god(s) מֵנִ֣יחַ mēnˈîₐḥ נוח settle לָכֶ֔ם lāḵˈem לְ to וְ wᵊ וְ and נָתַ֥ן nāṯˌan נתן give לָכֶ֖ם lāḵˌem לְ to אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
1:13. mementote sermonis quem praecepit vobis Moses famulus Domini dicens Dominus Deus vester dedit vobis requiem et omnem terramRemember the word, which Moses the servant of the Lord commanded you, saying: The Lord your God hath given you rest, and all this land.
13. Remember the word which Moses the servant of the LORD commanded you, saying, The LORD your God giveth you rest, and will give you this land.
1:13. “Remember the words, which Moses, the servant of the Lord, instructed to you, saying: ‘The Lord your God has given you rest, and has given you all the land.’
1:13. Remember the word which Moses the servant of the LORD commanded you, saying, The LORD your God hath given you rest, and hath given you this land.
Remember the word which Moses the servant of the LORD commanded you, saying, The LORD your God hath given you rest, and hath given you this land:

13: вспомните, что заповедал вам Моисей, раб Господень, говоря: Господь Бог ваш успокоил вас и дал вам землю сию;
1:13
μνήσθητε μναομαι remember; mindful
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
ος who; what
ἐνετείλατο εντελλομαι direct; enjoin
ὑμῖν υμιν you
Μωυσῆς μωσευς Mōseus; Mosefs
ο the
παῖς παις child; boy
κυρίου κυριος lord; master
λέγων λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
κατέπαυσεν καταπαυω rest
ὑμᾶς υμας you
καὶ και and; even
ἔδωκεν διδωμι give; deposit
ὑμῖν υμιν you
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
1:13
זָכֹור֙ zāḵôr זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker]
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵיכֶם֙ ʔᵉlōhêḵˌem אֱלֹהִים god(s)
מֵנִ֣יחַ mēnˈîₐḥ נוח settle
לָכֶ֔ם lāḵˈem לְ to
וְ wᵊ וְ and
נָתַ֥ן nāṯˌan נתן give
לָכֶ֖ם lāḵˌem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
1:13. mementote sermonis quem praecepit vobis Moses famulus Domini dicens Dominus Deus vester dedit vobis requiem et omnem terram
Remember the word, which Moses the servant of the Lord commanded you, saying: The Lord your God hath given you rest, and all this land.
1:13. “Remember the words, which Moses, the servant of the Lord, instructed to you, saying: ‘The Lord your God has given you rest, and has given you all the land.’
1:13. Remember the word which Moses the servant of the LORD commanded you, saying, The LORD your God hath given you rest, and hath given you this land.
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jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:13: Remember the word - He puts the Reubenites, etc., in remembrance of the engagements they had made with Moses (See Num 32:20) when he granted them their portion on the east side of Jordan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Remember: Jos 22:1-4; Num 32:20-28; Deu 3:18
Geneva 1599
1:13 Remember the word which Moses the servant of the LORD commanded you, saying, The LORD your God hath given you rest, and hath given you this (h) land.
(h) Which belonged to Sihon the king of the Amorites, and Og king of Bashan.
John Gill
1:13 Remember the word which Moses the servant of the Lord commanded you,.... In Num 32:29; and to which they had solemnly agreed; and, now the time was come to put it into execution, Joshua reminds them of it:
saying, the Lord your God hath given you rest: from their travels, and a settlement in a country agreeably to their own desire:
and hath given you this land; where they now were, and which they had taken from Sihon and Og, kings of the Amorites, and joined to Moab, on the borders of which Israel lay encamped; and by this it appears, that the settlement of these tribes, on the other side Jordan, was according to the will of God; he gave it to them.
John Wesley
1:13 Commanded you - His charge to you, and your promise to him. Rest - That is, a place of rest, as that word signifies.
1:141:14: կանայք ձեր եւ մանկունք ձեր եւ անասունք ձեր՝ բնակեսցեն յերկրիս զոր ետ ձեզ ※ Մովսէս յայսկոյս ※ Յորդանանու։ Բայց դուք զինեալք անցանիցէ՛ք յառաջագոյն քան զեղբարս ձեր, եւ ամենայն զօրաւոր ※ զօրութեամբ, եւ լինիցիք նոցա մարտակիցք[2104]. [2104] Ոմանք. Յայն կոյս Յորդանանու։
14. Ձեր կանայք, ձեր մանուկները եւ ձեր անասունները թող ապրեն այն երկրում, որ Մովսէսը Յորդանան գետի այս կողմում տուեց ձեզ: Բայց դուք զինուած՝ ձեր եղբայրների առա՛ջն անցէք եւ ամբողջ զօրութեամբ նրանց մարտակի՛ց եղէք,
14 Ձեր կիները, ձեր տղաքները եւ ձեր անասունները թող բնակին այն երկրին մէջ, որ Մովսէս ձեզի տուաւ Յորդանանի ասդիի կողմը. բայց դուք ամէնքդ, որ ուժով կտրիճներ էք, սպառազինեալ ձեր եղբայրներուն առջեւ անցնելով, անոնց օգնեցէք
Կանայք ձեր եւ մանկունք ձեր եւ անասունք ձեր բնակեսցեն յերկրիս զոր ետ ձեզ Մովսէս յայսկոյս Յորդանանու. բայց դուք զինեալք անցանիցէք յառաջագոյն քան զեղբարս ձեր, ամենայն զօրաւոր զօրութեամբ, եւ լինիցիք նոցա մարտակիցք:

1:14: կանայք ձեր եւ մանկունք ձեր եւ անասունք ձեր՝ բնակեսցեն յերկրիս զոր ետ ձեզ ※ Մովսէս յայսկոյս ※ Յորդանանու։ Բայց դուք զինեալք անցանիցէ՛ք յառաջագոյն քան զեղբարս ձեր, եւ ամենայն զօրաւոր ※ զօրութեամբ, եւ լինիցիք նոցա մարտակիցք[2104].
[2104] Ոմանք. Յայն կոյս Յորդանանու։
14. Ձեր կանայք, ձեր մանուկները եւ ձեր անասունները թող ապրեն այն երկրում, որ Մովսէսը Յորդանան գետի այս կողմում տուեց ձեզ: Բայց դուք զինուած՝ ձեր եղբայրների առա՛ջն անցէք եւ ամբողջ զօրութեամբ նրանց մարտակի՛ց եղէք,
14 Ձեր կիները, ձեր տղաքները եւ ձեր անասունները թող բնակին այն երկրին մէջ, որ Մովսէս ձեզի տուաւ Յորդանանի ասդիի կողմը. բայց դուք ամէնքդ, որ ուժով կտրիճներ էք, սպառազինեալ ձեր եղբայրներուն առջեւ անցնելով, անոնց օգնեցէք
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: жены ваши, дети ваши и скот ваш пусть останутся в земле, которую дал вам Моисей за Иорданом; а вы все, могущие сражаться, вооружившись идите пред братьями вашими и помогайте им,
1:14 αἱ ο the γυναῖκες γυνη woman; wife ὑμῶν υμων your καὶ και and; even τὰ ο the παιδία παιδιον toddler; little child ὑμῶν υμων your καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal ὑμῶν υμων your κατοικείτωσαν κατοικεω settle ἐν εν in τῇ ο the γῇ γη earth; land ᾗ ος who; what ἔδωκεν διδωμι give; deposit ὑμῖν υμιν you ὑμεῖς υμεις you δὲ δε though; while διαβήσεσθε διαβαινω step through; go across εὔζωνοι ευζωνος earlier τῶν ο the ἀδελφῶν αδελφος brother ὑμῶν υμων your πᾶς πας all; every ὁ ο the ἰσχύων ισχυω have means; have force καὶ και and; even συμμαχήσετε συμμαχεω he; him
1:14 נְשֵׁיכֶ֣ם nᵊšêḵˈem אִשָּׁה woman טַפְּכֶם֮ ṭappᵊḵem טַף [those unable to march] וּ û וְ and מִקְנֵיכֶם֒ miqnêḵˌem מִקְנֶה purchase יֵשְׁב֕וּ yēšᵊvˈû ישׁב sit בָּ bā בְּ in † הַ the אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֥ן nāṯˌan נתן give לָכֶ֛ם lāḵˈem לְ to מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses בְּ bᵊ בְּ in עֵ֣בֶר ʕˈēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan וְ wᵊ וְ and אַתֶּם֩ ʔattˌem אַתֶּם you תַּעַבְר֨וּ taʕavrˌû עבר pass חֲמֻשִׁ֜ים ḥᵃmušˈîm חמשׁ array לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אֲחֵיכֶ֗ם ʔᵃḥêḵˈem אָח brother כֹּ֚ל ˈkōl כֹּל whole גִּבֹּורֵ֣י gibbôrˈê גִּבֹּור vigorous הַ ha הַ the חַ֔יִל ḥˈayil חַיִל power וַ wa וְ and עֲזַרְתֶּ֖ם ʕᵃzartˌem עזר help אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
1:14. uxores vestrae et filii ac iumenta manebunt in terra quam tradidit vobis Moses trans Iordanem vos autem transite armati ante fratres vestros omnes fortes manu et pugnate pro eisYour wives, and children; and cattle, shall remain in the land which Moses gave you on this side of the Jordan: but pass you over armed before your brethren all of you that are strong of hand, and fight for them,
14. Your wives, your little ones, and your cattle, shall abide in the land which Moses gave you beyond Jordan; but ye shall pass over before your brethren armed, all the mighty men of valour, and shall help them;
1:14. Your wives and sons, as well as the cattle, shall remain in the land which Moses delivered to you beyond the Jordan. But as for you, pass over with weapons, before your brothers, all you who are strong of hand, and fight on their behalf,
1:14. Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valour, and help them;
Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valour, and help them:

14: жены ваши, дети ваши и скот ваш пусть останутся в земле, которую дал вам Моисей за Иорданом; а вы все, могущие сражаться, вооружившись идите пред братьями вашими и помогайте им,
1:14
αἱ ο the
γυναῖκες γυνη woman; wife
ὑμῶν υμων your
καὶ και and; even
τὰ ο the
παιδία παιδιον toddler; little child
ὑμῶν υμων your
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
ὑμῶν υμων your
κατοικείτωσαν κατοικεω settle
ἐν εν in
τῇ ο the
γῇ γη earth; land
ος who; what
ἔδωκεν διδωμι give; deposit
ὑμῖν υμιν you
ὑμεῖς υμεις you
δὲ δε though; while
διαβήσεσθε διαβαινω step through; go across
εὔζωνοι ευζωνος earlier
τῶν ο the
ἀδελφῶν αδελφος brother
ὑμῶν υμων your
πᾶς πας all; every
ο the
ἰσχύων ισχυω have means; have force
καὶ και and; even
συμμαχήσετε συμμαχεω he; him
1:14
נְשֵׁיכֶ֣ם nᵊšêḵˈem אִשָּׁה woman
טַפְּכֶם֮ ṭappᵊḵem טַף [those unable to march]
וּ û וְ and
מִקְנֵיכֶם֒ miqnêḵˌem מִקְנֶה purchase
יֵשְׁב֕וּ yēšᵊvˈû ישׁב sit
בָּ בְּ in
הַ the
אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֥ן nāṯˌan נתן give
לָכֶ֛ם lāḵˈem לְ to
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
בְּ bᵊ בְּ in
עֵ֣בֶר ʕˈēver עֵבֶר opposite
הַ ha הַ the
יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan
וְ wᵊ וְ and
אַתֶּם֩ ʔattˌem אַתֶּם you
תַּעַבְר֨וּ taʕavrˌû עבר pass
חֲמֻשִׁ֜ים ḥᵃmušˈîm חמשׁ array
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
אֲחֵיכֶ֗ם ʔᵃḥêḵˈem אָח brother
כֹּ֚ל ˈkōl כֹּל whole
גִּבֹּורֵ֣י gibbôrˈê גִּבֹּור vigorous
הַ ha הַ the
חַ֔יִל ḥˈayil חַיִל power
וַ wa וְ and
עֲזַרְתֶּ֖ם ʕᵃzartˌem עזר help
אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
1:14. uxores vestrae et filii ac iumenta manebunt in terra quam tradidit vobis Moses trans Iordanem vos autem transite armati ante fratres vestros omnes fortes manu et pugnate pro eis
Your wives, and children; and cattle, shall remain in the land which Moses gave you on this side of the Jordan: but pass you over armed before your brethren all of you that are strong of hand, and fight for them,
1:14. Your wives and sons, as well as the cattle, shall remain in the land which Moses delivered to you beyond the Jordan. But as for you, pass over with weapons, before your brothers, all you who are strong of hand, and fight on their behalf,
1:14. Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valour, and help them;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: За Иорданом, в славянской Библии: у Иордана, об ону страну, страну Иордана (15). В еврейском тексте этому соответствует: «беэвер гаийрден», которое у 70-ти переведено: eiV to peran tou Iordanou (15), что значит «по ту сторону Иордана». В таком смысле приведенное еврейское выражение понимается многими христианскими библеистами. Рассмотрение места Пятикнижия и других ветхозаветных книг, в которых употреблено это выражение, показывает, однако, что оно употреблялось для обозначения как восточно-иорданской страны, так и западно-иорданской, т. е. употреблялось в значении, как «по ту сторону», так и «по сю сторону», причем то или другое его значение определяется по тем историческим и географическим указаниям, какие находятся в самом содержании мест библейского текста, в которых употреблено это выражение. Правильность такого понимания еврейского выражения видна из Чис XXXII:19, а равно из Нав XII:1, где «беэвер гаийарден» с дополнением: к востоку солнца употреблено о восточно-иорданской стране в значении «по ту сторону Иордана», а в 7-м ст. той же главы с дополнением: к западу — о западно-иорданской стране в значении «по сю сторону Иордана» [Обстоятельное рассмотрение других мест библейского текста, в которых употреблено данное спорное относительно точного своего смысла выражение, см. «Христ. Чт». 1873, ч. 2, с 693–730: или в отдельном издании: «Разбор мнений современной отрицательной критики о времени написания Пятикнижия». Вып. I, 133–171.]. В ст. 14: и 15: данной главы кн. Иисуса Навина это выражение употреблено для обозначения восточно-иорданской страны, в которой два с половиною израильских колена получили свой удел, причем наиболее сообразным, устраняющим недоумение, является здесь перевод: за Иорданом. Употребление этого выражения о восточно-иорданской стране в устах Иисуса Навина, когда он находился в этой стране, тем более понятно, что его книга написана в то время, когда большая половина израильского народа уже несколько десятилетий жила в западно-иорданской стране и обозначение восточной ее половины, как заиорданской страны, вошло в употребление, хотя это не сделалось исключительным термином, как на это последнее указывает сделанное к этому обозначение в 15: ст. дополнение: к востоку солнца. Выражение: есть могущие сражаться или всяк крепок по славянской Библии употреблено в том вообще смысле, что 2: 1/2: колена должны послать возможно большее количество своих воинов своим соплеменникам для предстоящего завоевания, а не в том тесном смысле, что все могущие сражаться должны идти в поход. Такое ограничение слова все видно из того, что, по IV:13, из Рувимова, Гадова и половины Манассиина колена вооруженных людей перешло через Иордан только около 40: 000, между тем как в этих коленах мужчин от 20: лет и выше находилось около 110: тысяч (Чис XXVI:7, 18, 34).
Adam Clarke: Commentary on the Bible - 1831
1:14: Your wives, your little ones - And with these it appears, from Num 32:17, were left behind 70,580 effective men to guard them and their property; only 40,000 having passed over Jordan to assist the nine tribes and half to conquer the land. See Jos 4:13.
Armed - חמשים chamushim, by fives; in several lines, five in front, probably the usual method of marching; but it seems to signify arrayed, equipped, accoutred, well-armed, and ready for battle. See the note on Exo 13:18.
Albert Barnes: Notes on the Bible - 1834
1:14: Armed - Rather, "arrayed" (see Exo 13:18 note).
On this side Jordan - Compare Deu 1:1, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: armed: Heb. marshalled by five, Exo 13:18
the mighty: Deu 20:8; Rev 17:4
John Gill
1:14 Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan,.... This was what they themselves proposed, agreed unto, and confirmed, Num 32:16,
but ye shall pass over before your brethren armed; bearing arms, to fight for them; for none but such that were fit to bear arms were obliged to go; and these were to go "harnessed" (o), as some render the word, or in a military order, in rank and file, by fives, five in a row; not at the front of the army, for the standard of Judah went first, but along with them; for "before them" signifies no other than in the presence of them, and in company with them:
all the mighty men of valour, and help them; to obtain a conquest over the Canaanites; all, according to the order of Moses, and by their agreement, were to go, all that were able to bear arms; but Joshua did not take them all, only a select company of strong and valiant for, out of an hundred thirty thousand, but forty thousand went with him, Josh 4:13.
(o) "ordine militari", Junius & Tremellius, Piscator; "quintati", Montanus.
John Wesley
1:14 Before their brethren - In the front of all of them; which was but reasonable; because they had the advantage of their brethren, having actually received their portion, which their brethren had only in hope, because they were freed from those impediments which the rest were exposed to, their wives, and children, and estates being safely lodged; and to prevent their withdrawing themselves from the present service, which they otherwise would have had temptation to do, because of the nearness of their habitations. Armed - For by this time they were well furnished with arms, which they had either from the Egyptians, Amalekites, or Amorites, from whom they had taken them; or by purchase from those people by whose borders they passed. Men of valour - All such were obliged to go over if occasion required it, but Joshua took only some of them, because they were sufficient for his purpose, and because some were fit to be left, both to secure their own wives, children, and possessions, and to prevent their enemies on that side from giving them disturbance in their enterprise upon Canaan.
Robert Jamieson, A. R. Fausset and David Brown
1:14 ye shall pass . . . armed--that is, officered or marshalled under five leaders in the old and approved caravan order (see on Ex 13:18).
all the mighty men of valour--The words are not to be interpreted strictly as meaning the whole, but only the flower or choice of the fighting men (see on Josh 4:12).
1:151:15: մինչեւ զետեղեցուսցէ՛ Տէր Աստուած ձեր զեղբարս ձեր որպէս եւ զձե՛զդ. եւ ժառանգեսցե՛ն եւ նոքա՛ զերկիրն՝ զոր Տէր Աստուած ձեր տացէ՛ նոցա. եւ դառնայցէք յիւրաքանչիւր ժառանգութիւն. եւ ժառանգեցէ՛ք զնա՝ զոր ե՛տ ձեզ Մովսէս ծառայ Տեառն յայսկոյս Յորդանանու յարեւելից[2105]։ [2105] Ոմանք. Մինչեւ զետեղեսցէ... Տէր Աստուած ձեր տացէ... յայնկոյս Յորդա՛՛։
15. մինչեւ որ ձեր Տէր Աստուածը ձեր եղբայրներին էլ ձեզ պէս տեղաւորի, եւ նրանք էլ ժառանգեն այն երկիրը, որ մեր Տէր Աստուածը տալու է նրանց: Ապա իւրաքանչիւրդ ե՛տ դարձէք ձեր ժառանգութեան երկիրը եւ ժառանգեցէ՛ք այն, որ Տիրոջ ծառայ Մովսէսը տուեց ձեզ Յորդանան գետի արեւելեան կողմում”»:
15 Մինչեւ որ Տէրը ձեր եղբայրներն ալ ձեզի պէս հանգստացնէ եւ անոնք ալ ժառանգեն այն երկիրը, որ ձեր Տէր Աստուածը անոնց պիտի տայ ու ետքը ձեր ժառանգութեան երկիրը դարձէք եւ ժառանգեցէք զանիկա, որ Տէրոջը ծառան Մովսէս ձեզի տուաւ Յորդանանի ասդիի կողմը՝ դէպի արեւելք’»։
մինչեւ զետեղեցուսցէ Տէր Աստուած ձեր զեղբարս ձեր որպէս եւ զձեզդ, եւ ժառանգեսցեն եւ նոքա զերկիրն զոր Տէր Աստուած ձեր տացէ նոցա. եւ դառնայցէք յիւրաքանչիւր ժառանգութիւն, եւ ժառանգիցէք զնա զոր ետ ձեզ Մովսէս ծառայ Տեառն յայսկոյս Յորդանանու յարեւելից:

1:15: մինչեւ զետեղեցուսցէ՛ Տէր Աստուած ձեր զեղբարս ձեր որպէս եւ զձե՛զդ. եւ ժառանգեսցե՛ն եւ նոքա՛ զերկիրն՝ զոր Տէր Աստուած ձեր տացէ՛ նոցա. եւ դառնայցէք յիւրաքանչիւր ժառանգութիւն. եւ ժառանգեցէ՛ք զնա՝ զոր ե՛տ ձեզ Մովսէս ծառայ Տեառն յայսկոյս Յորդանանու յարեւելից[2105]։
[2105] Ոմանք. Մինչեւ զետեղեսցէ... Տէր Աստուած ձեր տացէ... յայնկոյս Յորդա՛՛։
15. մինչեւ որ ձեր Տէր Աստուածը ձեր եղբայրներին էլ ձեզ պէս տեղաւորի, եւ նրանք էլ ժառանգեն այն երկիրը, որ մեր Տէր Աստուածը տալու է նրանց: Ապա իւրաքանչիւրդ ե՛տ դարձէք ձեր ժառանգութեան երկիրը եւ ժառանգեցէ՛ք այն, որ Տիրոջ ծառայ Մովսէսը տուեց ձեզ Յորդանան գետի արեւելեան կողմում”»:
15 Մինչեւ որ Տէրը ձեր եղբայրներն ալ ձեզի պէս հանգստացնէ եւ անոնք ալ ժառանգեն այն երկիրը, որ ձեր Տէր Աստուածը անոնց պիտի տայ ու ետքը ձեր ժառանգութեան երկիրը դարձէք եւ ժառանգեցէք զանիկա, որ Տէրոջը ծառան Մովսէս ձեզի տուաւ Յորդանանի ասդիի կողմը՝ դէպի արեւելք’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: доколе Господь не успокоит братьев ваших, как и вас; доколе и они не получат в наследие землю, которую Господь Бог ваш дает им; тогда возвратитесь в наследие ваше и владейте землею, которую Моисей, раб Господень, дал вам за Иорданом к востоку солнца.
1:15 ἕως εως till; until ἂν αν perhaps; ever καταπαύσῃ καταπαυω rest κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your τοὺς ο the ἀδελφοὺς αδελφος brother ὑμῶν υμων your ὥσπερ ωσπερ just as καὶ και and; even ὑμᾶς υμας you καὶ και and; even κληρονομήσωσιν κληρονομεω inherit; heir καὶ και and; even οὗτοι ουτος this; he τὴν ο the γῆν γη earth; land ἣν ος who; what κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our δίδωσιν διδωμι give; deposit αὐτοῖς αυτος he; him καὶ και and; even ἀπελεύσεσθε απερχομαι go off; go away ἕκαστος εκαστος each εἰς εις into; for τὴν ο the κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him ἣν ος who; what δέδωκεν διδωμι give; deposit ὑμῖν υμιν you Μωυσῆς μωσευς Mōseus; Mosefs εἰς εις into; for τὸ ο the πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis ἀπ᾿ απο from; away ἀνατολῶν ανατολη springing up; east ἡλίου ηλιος sun
1:15 עַ֠ד ʕˌaḏ עַד unto אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָנִ֨יחַ yānˌîₐḥ נוח settle יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH לַֽ lˈa לְ to אֲחֵיכֶם֮ ʔᵃḥêḵem אָח brother כָּכֶם֒ kāḵˌem כְּ as וְ wᵊ וְ and יָרְשׁ֣וּ yārᵊšˈû ירשׁ trample down גַם־ ḡam- גַּם even הֵ֔מָּה hˈēmmā הֵמָּה they אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֖ם ʔᵉlˈōhêḵˌem אֱלֹהִים god(s) נֹתֵ֣ן nōṯˈēn נתן give לָהֶ֑ם lāhˈem לְ to וְ wᵊ וְ and שַׁבְתֶּ֞ם šavtˈem שׁוב return לְ lᵊ לְ to אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth יְרֻשַּׁתְכֶם֙ yᵊruššaṯᵊḵˌem יְרֻשָּׁה possession וִֽ wˈi וְ and ירִשְׁתֶּ֣ם yrištˈem ירשׁ trample down אֹותָ֔הּ ʔôṯˈāh אֵת [object marker] אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] נָתַ֣ן nāṯˈan נתן give לָכֶ֗ם lāḵˈem לְ to מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses עֶ֣בֶד ʕˈeveḏ עֶבֶד servant יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in עֵ֥בֶר ʕˌēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּ֖ן yyardˌēn יַרְדֵּן Jordan מִזְרַ֥ח mizrˌaḥ מִזְרָח sunrise הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
1:15. donec det requiem Dominus fratribus vestris sicut et vobis dedit et possideant ipsi quoque terram quam Dominus Deus vester daturus est eis et sic revertemini in terram possessionis vestrae et habitabitis in ea quam vobis dedit Moses famulus Domini trans Iordanem contra solis ortumUntil the Lord give rest to your brethren, as he hath given you, and they also possess the land which the Lord your God will give them: and so you shall return into the land of your possession, and you shall dwell in it, which Moses the servant of the Lord gave you beyond the Jordan, toward the rising of the sun.
15. until the LORD have given your brethren rest, as you, and they also have possessed the land which the LORD your God giveth them: then ye shall return unto the land of your possession, and possess it, which Moses the servant of the LORD gave you beyond Jordan toward the sunrising.
1:15. until the Lord gives rest to your brothers, just as he has given to you, and until they also possess the land, which the Lord your God will give to them. And so shall you be returned to the land of your possession. And you shall live in the land, which Moses, the servant of the Lord, gave to you beyond the Jordan, opposite the rising of the sun.”
1:15. Until the LORD have given your brethren rest, as [he hath given] you, and they also have possessed the land which the LORD your God giveth them: then ye shall return unto the land of your possession, and enjoy it, which Moses the LORD’S servant gave you on this side Jordan toward the sunrising.
Until the LORD have given your brethren rest, as [he hath given] you, and they also have possessed the land which the LORD your God giveth them: then ye shall return unto the land of your possession, and enjoy it, which Moses the LORD' S servant gave you on this side Jordan toward the sunrising:

15: доколе Господь не успокоит братьев ваших, как и вас; доколе и они не получат в наследие землю, которую Господь Бог ваш дает им; тогда возвратитесь в наследие ваше и владейте землею, которую Моисей, раб Господень, дал вам за Иорданом к востоку солнца.
1:15
ἕως εως till; until
ἂν αν perhaps; ever
καταπαύσῃ καταπαυω rest
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
τοὺς ο the
ἀδελφοὺς αδελφος brother
ὑμῶν υμων your
ὥσπερ ωσπερ just as
καὶ και and; even
ὑμᾶς υμας you
καὶ και and; even
κληρονομήσωσιν κληρονομεω inherit; heir
καὶ και and; even
οὗτοι ουτος this; he
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
δίδωσιν διδωμι give; deposit
αὐτοῖς αυτος he; him
καὶ και and; even
ἀπελεύσεσθε απερχομαι go off; go away
ἕκαστος εκαστος each
εἰς εις into; for
τὴν ο the
κληρονομίαν κληρονομια inheritance
αὐτοῦ αυτος he; him
ἣν ος who; what
δέδωκεν διδωμι give; deposit
ὑμῖν υμιν you
Μωυσῆς μωσευς Mōseus; Mosefs
εἰς εις into; for
τὸ ο the
πέραν περαν on the other side
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
ἀπ᾿ απο from; away
ἀνατολῶν ανατολη springing up; east
ἡλίου ηλιος sun
1:15
עַ֠ד ʕˌaḏ עַד unto
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָנִ֨יחַ yānˌîₐḥ נוח settle
יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH
לַֽ lˈa לְ to
אֲחֵיכֶם֮ ʔᵃḥêḵem אָח brother
כָּכֶם֒ kāḵˌem כְּ as
וְ wᵊ וְ and
יָרְשׁ֣וּ yārᵊšˈû ירשׁ trample down
גַם־ ḡam- גַּם even
הֵ֔מָּה hˈēmmā הֵמָּה they
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹֽהֵיכֶ֖ם ʔᵉlˈōhêḵˌem אֱלֹהִים god(s)
נֹתֵ֣ן nōṯˈēn נתן give
לָהֶ֑ם lāhˈem לְ to
וְ wᵊ וְ and
שַׁבְתֶּ֞ם šavtˈem שׁוב return
לְ lᵊ לְ to
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
יְרֻשַּׁתְכֶם֙ yᵊruššaṯᵊḵˌem יְרֻשָּׁה possession
וִֽ wˈi וְ and
ירִשְׁתֶּ֣ם yrištˈem ירשׁ trample down
אֹותָ֔הּ ʔôṯˈāh אֵת [object marker]
אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative]
נָתַ֣ן nāṯˈan נתן give
לָכֶ֗ם lāḵˈem לְ to
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
עֵ֥בֶר ʕˌēver עֵבֶר opposite
הַ ha הַ the
יַּרְדֵּ֖ן yyardˌēn יַרְדֵּן Jordan
מִזְרַ֥ח mizrˌaḥ מִזְרָח sunrise
הַ ha הַ the
שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
1:15. donec det requiem Dominus fratribus vestris sicut et vobis dedit et possideant ipsi quoque terram quam Dominus Deus vester daturus est eis et sic revertemini in terram possessionis vestrae et habitabitis in ea quam vobis dedit Moses famulus Domini trans Iordanem contra solis ortum
Until the Lord give rest to your brethren, as he hath given you, and they also possess the land which the Lord your God will give them: and so you shall return into the land of your possession, and you shall dwell in it, which Moses the servant of the Lord gave you beyond the Jordan, toward the rising of the sun.
1:15. until the Lord gives rest to your brothers, just as he has given to you, and until they also possess the land, which the Lord your God will give to them. And so shall you be returned to the land of your possession. And you shall live in the land, which Moses, the servant of the Lord, gave to you beyond the Jordan, opposite the rising of the sun.”
1:15. Until the LORD have given your brethren rest, as [he hath given] you, and they also have possessed the land which the LORD your God giveth them: then ye shall return unto the land of your possession, and enjoy it, which Moses the LORD’S servant gave you on this side Jordan toward the sunrising.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: (Бог ваш). Как здесь, так и в других местах русского перевода слова, поставленные в скобках, заимствованы из славянской Библии. В последнюю приведенные слова, не находящиеся в еврейском тексте, заимствованы, вероятно, из Комплютенской Полиглотты или Альдинской Библии, где, как и в Амвросианском списке, читается: o qeoV umwn, между тем как в Ватиканском и других древнейших списках, равно как в Сикстинском издании, читается: o qeoV hmwn (Бог наш). Славяно-русский перевод данного выражения является более сообразным, так как в дальнейших словах этого стиха и в еврейском тексте употреблены те же слова: Бог ваш, дословно (через umwn) переданные в Александрийском списке и Комплютенской Полиглотте, между тем как в Ватиканском списке и Сикстинском издании ваш заменено словом hmwn — «наш». Угроза смертью за неисполнение распоряжений Иисуса Навина выражена согласно с Втор XII:12: кто не послушает священника или судьи, тот должен умереть.
Adam Clarke: Commentary on the Bible - 1831
1:15: Toward the sun-rising - This is the East, as toward the going down of the sun signifies the West.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: Until: Num 32:17-22; Gal 5:13, Gal 6:2; Phi 1:21-26, Phi 2:4
then ye shall: Jos 22:4-9; Co1 12:26, Co1 13:5
Geneva 1599
1:15 Until the LORD have given your brethren rest, as [he hath given] you, and they also have possessed the land which the LORD your God giveth them: then ye shall return unto the land of your possession, and enjoy it, which Moses the LORD'S servant (i) gave you on this side Jordan toward the sunrising.
(i) By your request, but yet by God's secret appointment, (Deut 33:21).
John Gill
1:15 Until the Lord hath given your brethren rest, as he hath given you,.... Rest from their travels, as they had:
and they also have possessed the land which the Lord your God giveth them: are settled in the land of Canaan, as they were on that side Jordan:
then ye shall return unto the land of your possession, and enjoy it; the countries of Sihon and Og, they were put into the possession of:
which Moses the Lord's servant gave you on this side Jordan, toward the sunrising; the land, given to them lay to the east of Jordan.
1:161:16: Եւ պատասխանի տուեալ ասեն ցՅեսու. Զամենայն զոր միանգա՛մ պատուիրես մեզ արասցո՛ւք[2106]. [2106] Ոմանք. Զամենայն զոր ինչ միանգամ։
16. Նրանք պատասխան տալով՝ Յեսուին ասացին. «Ամէն ինչ, որ պատուիրում ես մեզ, կ’անենք եւ
16 Անոնք Յեսուին պատասխան տուին ու ըսին. «Քու բոլոր պատուիրածներդ պիտի ընենք եւ ուր որ մեզ ղրկես՝ պիտի երթանք։
Եւ պատասխանի տուեալ ասեն ցՅեսու. Զամենայն զոր միանգամ պատուիրես մեզ` արասցուք, եւ յամենայն տեղիս ուր առաքիցես զմեզ` երթիցուք:

1:16: Եւ պատասխանի տուեալ ասեն ցՅեսու. Զամենայն զոր միանգա՛մ պատուիրես մեզ արասցո՛ւք[2106].
[2106] Ոմանք. Զամենայն զոր ինչ միանգամ։
16. Նրանք պատասխան տալով՝ Յեսուին ասացին. «Ամէն ինչ, որ պատուիրում ես մեզ, կ’անենք եւ
16 Անոնք Յեսուին պատասխան տուին ու ըսին. «Քու բոլոր պատուիրածներդ պիտի ընենք եւ ուր որ մեզ ղրկես՝ պիտի երթանք։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: Они в ответ Иисусу сказали: все, что ни повелишь нам, сделаем, и куда ни пошлешь нас, пойдем;
1:16 καὶ και and; even ἀποκριθέντες αποκρινομαι respond τῷ ο the Ἰησοῖ ιησους Iēsous; Iisus εἶπαν επω say; speak πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἐντείλῃ εντελλομαι direct; enjoin ἡμῖν ημιν us ποιήσομεν ποιεω do; make καὶ και and; even εἰς εις into; for πάντα πας all; every τόπον τοπος place; locality οὗ ου.1 where ἐὰν εαν and if; unless ἀποστείλῃς αποστελλω send off / away ἡμᾶς ημας us πορευσόμεθα πορευομαι travel; go
1:16 וַֽ wˈa וְ and יַּעֲנ֔וּ yyaʕᵃnˈû ענה answer אֶת־ ʔeṯ- אֵת [object marker] יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כֹּ֤ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוִּיתָ֨נוּ֙ ṣiwwîṯˈānû צוה command נַֽעֲשֶׂ֔ה nˈaʕᵃśˈeh עשׂה make וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תִּשְׁלָחֵ֖נוּ tišlāḥˌēnû שׁלח send נֵלֵֽךְ׃ nēlˈēḵ הלך walk
1:16. responderuntque ad Iosue atque dixerunt omnia quae praecepisti nobis faciemus et quocumque miseris ibimusAnd they made answer to Josue, and said: All that thou hast commanded us, we will do: and whither soever thou shalt send us, we will go.
16. And they answered Joshua, saying, All that thou hast commanded us we will do, and whithersoever thou sendest us we will go.
1:16. And they responded to Joshua, and they said: “All that you have instructed to us, we shall do. And wherever you will send us, we shall go.
1:16. And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us, we will go.
And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us, we will go:

16: Они в ответ Иисусу сказали: все, что ни повелишь нам, сделаем, и куда ни пошлешь нас, пойдем;
1:16
καὶ και and; even
ἀποκριθέντες αποκρινομαι respond
τῷ ο the
Ἰησοῖ ιησους Iēsous; Iisus
εἶπαν επω say; speak
πάντα πας all; every
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
ἐντείλῃ εντελλομαι direct; enjoin
ἡμῖν ημιν us
ποιήσομεν ποιεω do; make
καὶ και and; even
εἰς εις into; for
πάντα πας all; every
τόπον τοπος place; locality
οὗ ου.1 where
ἐὰν εαν and if; unless
ἀποστείλῃς αποστελλω send off / away
ἡμᾶς ημας us
πορευσόμεθα πορευομαι travel; go
1:16
וַֽ wˈa וְ and
יַּעֲנ֔וּ yyaʕᵃnˈû ענה answer
אֶת־ ʔeṯ- אֵת [object marker]
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כֹּ֤ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צִוִּיתָ֨נוּ֙ ṣiwwîṯˈānû צוה command
נַֽעֲשֶׂ֔ה nˈaʕᵃśˈeh עשׂה make
וְ wᵊ וְ and
אֶֽל־ ʔˈel- אֶל to
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תִּשְׁלָחֵ֖נוּ tišlāḥˌēnû שׁלח send
נֵלֵֽךְ׃ nēlˈēḵ הלך walk
1:16. responderuntque ad Iosue atque dixerunt omnia quae praecepisti nobis faciemus et quocumque miseris ibimus
And they made answer to Josue, and said: All that thou hast commanded us, we will do: and whither soever thou shalt send us, we will go.
1:16. And they responded to Joshua, and they said: “All that you have instructed to us, we shall do. And wherever you will send us, we shall go.
1:16. And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us, we will go.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Reubenites' Answer. B. C. 1451.

16 And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us, we will go. 17 According as we hearkened unto Moses in all things, so will we hearken unto thee: only the LORD thy God be with thee, as he was with Moses. 18 Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage.
This answer was given not by the two tribes and a half only (though they are spoken of immediately before), but by the officers of all the people (v. 10), as their representatives, concurring with the divine appointment, by which Joshua was set over them, and they did it heartily, and with a great deal of cheerfulness and resolution.
I. They promise him obedience (v. 16), not only as subjects to their prince, but as soldiers to their general, of whose particular orders they are to be observant. He that hath soldiers under him saith to this man, Go, and he goeth; and to another, Come, and he cometh, Matt. viii. 9. Thus the people of Joshua; "All that thou commandest us we will readily do, without murmuring or disputing; and whithersoever thou sends us, though upon the most difficult and perilous expedition, we will go." We must thus swear allegiance to our Lord Jesus, as the captain of our salvation, and bind ourselves to do what he commands us by his word, and to go where he sends us by his providence. And since Joshua, being humbly conscious to himself how far short he came of Moses, feared he should not have such an influence upon the people and such an interest in them as Moses had, they here promise that they will be as obedient to him as ever they had been to Moses, v. 17. To speak truth, they had no reason to boast of their obedience to Moses; he had found them a stiff-necked people, Deut. ix. 24. But they meant that they would be as observant of Joshua as they should have been, and as some of them were (and the generality of them at least sometimes) of Moses. Note, We must not so magnify those that are gone, how eminent soever they were, either in the magistracy or in the ministry, as to be wanting in the honour and duty we owe to those that survive and succeed them, though in gifts they may come short of them. Obedience for conscience' sake will continue, though Providence change the hands by which it rules and acts.
II. They pray for the presence of God with him (v. 17): "Only the Lord thy God be with thee, to bless and prosper thee, and give thee success, as he was with Moses." Prayers and supplications are to be made for all in authority, 1 Tim. ii. 1, 2. And the best thing we can ask of God for our magistrates is that they may have the presence of God with them; this will make them blessings to us, so that in seeking this for them we consult our own interest. A reason is here intimated why they would obey him as they had obeyed Moses, because they believed (and in faith prayed) that God's presence would be with him as it was with Moses. Those that we have reason to think have favour from God should have honour and respect from us. Some understand it as a limitation of their obedience: "We will obey only as far as we perceive the Lord is with thee, but no further. While thou keepest close to God we will keep close to thee; hitherto shall our obedience come, but no further." But they were so far from having any suspicion of Joshua's deviating from the divine rule that there needed not such a proviso.
III. They pass an act to make it death for any Israelite to disobey Joshua's orders, or rebel against his commandment, v. 18. Perhaps if such a law had been made in Moses's time it might have prevented many of the rebellions that were formed against him; for most men fear the sword of the magistrate more than the justice of God. Yet there was a special reason for the making of this law now that they were entering upon the wars of Canaan; for in times of war the severity of military discipline is more necessary than at other times. Some think that in this statute they had an eye to that law concerning the prophet God would raise up like unto Moses, which they think, though it refer chiefly to Christ, yet takes in Joshua by the way as a type of him, that whosoever would not hearken to him should be cut off from his people. Deut. xviii. 19, I will require it of him.
IV. They animate him to go on with cheerfulness in the work to which God had called him; and, in desiring that he would be strong and of a good courage, they did in effect promise him that they would do all they could, by an exact, bold, and cheerful observance of all his orders, to encourage him. It very much heartens those that lead in a good work to see those that follow follow with a good will. Joshua, though of approved valour, did not take it as an affront, but as a great kindness, for the people to bid him be strong and of a good courage.
Adam Clarke: Commentary on the Bible - 1831
1:16: All that thou commandest us we will do - Here they acknowledge the Divine mission of Joshua, as they had done that of Moses, and consequently promise to follow his directions in all things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Num 32:25; Deu 5:27; Rom 13:1-5; Tit 3:1; Pe1 2:13-15
John Gill
1:16 And they answered Joshua,.... The two tribes of Gad and Reuben, and the half tribe of Manasseh, the heads of them, such as were deputed for that purpose, and were their mouths to him:
saying, all that thou commandest we will do; with respect to this affair of going over Jordan with their brethren, to assist them in the conquest of the land of Canaan:
and whithersoever thou sendest us, we will go; in what position he would have them be in the army, and to whatsoever part of the country he should send them to subdue, and to whatsoever city he should order them to besiege.
John Wesley
1:16 And they answered - Not the two tribes and an half only, but the officers of all the people, in their name, concurring with the divine appointment, by which Joshua was set over them. Thus must we swear allegiance to our Lord Jesus, as the captain of our salvation.
1:171:17: եւ յամենայն տեղիս ուր առաքիցես զմեզ՝ երթիցո՛ւք. եւ ըստ ամենայնի որպէս լսէաք Մովսիսի՝ ※ նո՛յնպէս լուիցուք եւ քե՛զ։ Բայց միայն Տէր Աստուած մեր եղիցի ընդ քեզ՝ որպէս է՛ր ընդ Մովսիսի[2107]. [2107] Ոմանք. Ուր եւ առաքեսցես... որպէս եւ լսէաք Մովսիսի, սոյնպէս եւ լու՛՛։
17. կը գնանք այն բոլոր տեղերը, ուր ուղարկում ես մեզ, ամէն բանում ինչպէս լսում էինք Մովսէսին, այդպէս կը լսենք եւ քեզ, միայն թէ մեր Տէր Աստուածը քեզ հետ լինի, ինչպէս որ Մովսէսի հետ էր:
17 Ինչպէս Մովսէսին հնազանդ էինք, այնպէս ալ քեզի հնազանդ պիտի ըլլանք. միայն թէ քու Տէր Աստուածդ քեզի հետ ըլլայ, ինչպէս Մովսէսին հետ էր։
Եւ ըստ ամենայնի որպէս լսէաք Մովսիսի, նոյնպէս լուիցուք եւ քեզ. բայց միայն Տէր Աստուած [9]մեր եղիցի ընդ քեզ, որպէս էր ընդ Մովսիսի:

1:17: եւ յամենայն տեղիս ուր առաքիցես զմեզ՝ երթիցո՛ւք. եւ ըստ ամենայնի որպէս լսէաք Մովսիսի՝ ※ նո՛յնպէս լուիցուք եւ քե՛զ։ Բայց միայն Տէր Աստուած մեր եղիցի ընդ քեզ՝ որպէս է՛ր ընդ Մովսիսի[2107].
[2107] Ոմանք. Ուր եւ առաքեսցես... որպէս եւ լսէաք Մովսիսի, սոյնպէս եւ լու՛՛։
17. կը գնանք այն բոլոր տեղերը, ուր ուղարկում ես մեզ, ամէն բանում ինչպէս լսում էինք Մովսէսին, այդպէս կը լսենք եւ քեզ, միայն թէ մեր Տէր Աստուածը քեզ հետ լինի, ինչպէս որ Մովսէսի հետ էր:
17 Ինչպէս Մովսէսին հնազանդ էինք, այնպէս ալ քեզի հնազանդ պիտի ըլլանք. միայն թէ քու Տէր Աստուածդ քեզի հետ ըլլայ, ինչպէս Մովսէսին հետ էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: как слушали мы Моисея, так будем слушать и тебя: только Господь, Бог твой, да будет с тобою, как Он был с Моисеем;
1:17 κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἠκούσαμεν ακουω hear Μωυσῆ μωσευς Mōseus; Mosefs ἀκουσόμεθα ακουω hear σοῦ σου of you; your πλὴν πλην besides; only ἔστω ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our μετὰ μετα with; amid σοῦ σου of you; your ὃν ος who; what τρόπον τροπος manner; by means ἦν ειμι be μετὰ μετα with; amid Μωυσῆ μωσευς Mōseus; Mosefs
1:17 כְּ kᵊ כְּ as כֹ֤ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁמַ֨עְנוּ֙ šāmˈaʕnû שׁמע hear אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses כֵּ֖ן kˌēn כֵּן thus נִשְׁמַ֣ע nišmˈaʕ שׁמע hear אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to רַ֠ק rˌaq רַק only יִֽהְיֶ֞ה yˈihyˈeh היה be יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) עִמָּ֔ךְ ʕimmˈāḵ עִם with כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָיָ֖ה hāyˌā היה be עִם־ ʕim- עִם with מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
1:17. sicut oboedivimus in cunctis Mosi ita oboediemus et tibi tantum sit Dominus Deus tecum sicut fuit cum MoseAs we obeyed Moses in all things, so will we obey thee also: only be the Lord thy God with thee, as he was with Moses.
17. According as we hearkened unto Moses in all things, so will we hearken unto thee: only the LORD thy God be with thee, as he was with Moses.
1:17. Just as we obeyed Moses in all things, so shall we obey you also. But may the Lord your God be with you, just as he was with Moses.
1:17. According as we hearkened unto Moses in all things, so will we hearken unto thee: only the LORD thy God be with thee, as he was with Moses.
According as we hearkened unto Moses in all things, so will we hearken unto thee: only the LORD thy God be with thee, as he was with Moses:

17: как слушали мы Моисея, так будем слушать и тебя: только Господь, Бог твой, да будет с тобою, как Он был с Моисеем;
1:17
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἠκούσαμεν ακουω hear
Μωυσῆ μωσευς Mōseus; Mosefs
ἀκουσόμεθα ακουω hear
σοῦ σου of you; your
πλὴν πλην besides; only
ἔστω ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
μετὰ μετα with; amid
σοῦ σου of you; your
ὃν ος who; what
τρόπον τροπος manner; by means
ἦν ειμι be
μετὰ μετα with; amid
Μωυσῆ μωσευς Mōseus; Mosefs
1:17
כְּ kᵊ כְּ as
כֹ֤ל ḵˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁמַ֨עְנוּ֙ šāmˈaʕnû שׁמע hear
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
כֵּ֖ן kˌēn כֵּן thus
נִשְׁמַ֣ע nišmˈaʕ שׁמע hear
אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to
רַ֠ק rˌaq רַק only
יִֽהְיֶ֞ה yˈihyˈeh היה be
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
עִמָּ֔ךְ ʕimmˈāḵ עִם with
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָיָ֖ה hāyˌā היה be
עִם־ ʕim- עִם with
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
1:17. sicut oboedivimus in cunctis Mosi ita oboediemus et tibi tantum sit Dominus Deus tecum sicut fuit cum Mose
As we obeyed Moses in all things, so will we obey thee also: only be the Lord thy God with thee, as he was with Moses.
1:17. Just as we obeyed Moses in all things, so shall we obey you also. But may the Lord your God be with you, just as he was with Moses.
1:17. According as we hearkened unto Moses in all things, so will we hearken unto thee: only the LORD thy God be with thee, as he was with Moses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:17: Only the Lord thy God be with thee - Provided God be with thee, as he was with Moses, we will implicitly obey thee. The words however may mean no more than an earnest prayer for Joshua's prosperity: May God be with thee, as he was with Moses!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: only the Lord: Jos 1:5; Sa1 20:13; Kg1 1:37; Ch1 28:20; Psa 20:1, Psa 20:4, Psa 20:9, Psa 118:25, Psa 118:26; Mat 21:9; Ti1 2:1, Ti1 2:2
Geneva 1599
1:17 According as we hearkened unto Moses in all things, (k) so will we hearken unto thee: only the LORD thy God be with thee, as he was with Moses.
(k) They not only promise to obey him as long as God is with him: but to help punish all who rebel against him.
John Gill
1:17 According as we have hearkened unto Moses in all things, so will we hearken unto thee,.... Not right or wrong, but in all things that were according to the laws and will of God made known to them; and particularly it may refer to the above affair, which was settled between Moses and them, to whom they then hearkened, and now promise to confirm the same, and hearken to whatsoever orders and instructions Joshua should give them relative to it, according to the plan agreed upon:
only the Lord thy God be with thee, as he was with Moses; which is not mentioned as a condition of their obedience to him, but rather as a reason of it, and as an encouraging motive to it; for, according to Kimchi, the true sense and meaning is,"for the Lord thy God will be with thee, as he was with Moses;''so Noldius renders it,"seeing the Lord thy God is with thee.''
John Wesley
1:17 Unto thee - The same obedience which we owed, to Moses, we promise unto thee. With Moses - This is not a limitation of their obedience, as if they would not obey him any longer than he was prosperous, but an additional prayer for him. As we have hereby promised thee our obedience, so our prayer shall be, that God would bless and prosper thee, as he did Moses.
1:181:18: եւ այր որ անհնազա՛նդ իցէ քեզ՝ եւ ո՛չ լսիցէ բանից քոց, որպէս ինչ եւ հրաման տացես նմա՝ մեռցի՛. բայց միայն զօրացիր եւ քա՛ջ լեր[2108]։[2108] Այլք. Անհնազանդ լիցի քեզ։ Ոմանք. Որպէս թէ ինչ հրաման տայցես նմա։
18. Այն մարդը, որ անհնազանդ կը լինի քեզ եւ չի լսի քո խօսքերը, ինչ էլ որ հրամայես նրան, նա կը սպանուի. միայն թէ դու զօրացի՛ր եւ արիացի՛ր»:
18 Ամէն մարդ, որ քու հրամանիդ դէմ դնէ եւ ամէն ինչ որ անոր պատուիրես՝ քու խօսքերդ մտիկ չընէ, թող մեռցուի. միայն թէ զօրացի՛ր ու քաջասիրտ եղի՛ր»։
Եւ այր որ անհնազանդ լիցի քեզ եւ ոչ լսիցէ բանից քոց, որպէս ինչ հրաման տացես նմա, մեռցի. բայց միայն զօրացիր եւ քաջ լեր:

1:18: եւ այր որ անհնազա՛նդ իցէ քեզ՝ եւ ո՛չ լսիցէ բանից քոց, որպէս ինչ եւ հրաման տացես նմա՝ մեռցի՛. բայց միայն զօրացիր եւ քա՛ջ լեր[2108]։
[2108] Այլք. Անհնազանդ լիցի քեզ։ Ոմանք. Որպէս թէ ինչ հրաման տայցես նմա։
18. Այն մարդը, որ անհնազանդ կը լինի քեզ եւ չի լսի քո խօսքերը, ինչ էլ որ հրամայես նրան, նա կը սպանուի. միայն թէ դու զօրացի՛ր եւ արիացի՛ր»:
18 Ամէն մարդ, որ քու հրամանիդ դէմ դնէ եւ ամէն ինչ որ անոր պատուիրես՝ քու խօսքերդ մտիկ չընէ, թող մեռցուի. միայն թէ զօրացի՛ր ու քաջասիրտ եղի՛ր»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: всякий, кто воспротивится повелению твоему и не послушает слов твоих во всем, что ты ни повелишь ему, будет предан смерти. Только будь тверд и мужествен!
1:18 ὁ ο the δὲ δε though; while ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἐὰν εαν and if; unless ἀπειθήσῃ απειθεω obstinate σοι σοι you καὶ και and; even ὅστις οστις who; that μὴ μη not ἀκούσῃ ακουω hear τῶν ο the ῥημάτων ρημα statement; phrase σου σου of you; your καθότι καθοτι in that ἂν αν perhaps; ever αὐτῷ αυτος he; him ἐντείλῃ εντελλομαι direct; enjoin ἀποθανέτω αποθνησκω die ἀλλὰ αλλα but ἴσχυε ισχυω have means; have force καὶ και and; even ἀνδρίζου ανδριζομαι man; valiant
1:18 כָּל־ kol- כֹּל whole אִ֞ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַמְרֶ֣ה yamrˈeh מרה rebel אֶת־ ʔeṯ- אֵת [object marker] פִּ֗יךָ pˈîḵā פֶּה mouth וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִשְׁמַ֧ע yišmˈaʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דְּבָרֶ֛יךָ dᵊvārˈeʸḵā דָּבָר word לְ lᵊ לְ to כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תְּצַוֶּ֖נּוּ tᵊṣawwˌennû צוה command יוּמָ֑ת yûmˈāṯ מות die רַ֖ק rˌaq רַק only חֲזַ֥ק ḥᵃzˌaq חזק be strong וֶ we וְ and אֱמָֽץ׃ פ ʔᵉmˈāṣ . f אמץ be strong
1:18. qui contradixerit ori tuo et non oboedierit cunctis sermonibus quos praeceperis ei moriatur tu tantum confortare et viriliter ageHe that shall gainsay thy mouth, and not obey all thy words, that thou shalt command him, let him die: only take thou courage, and do manfully.
18. Whosoever he be that shall rebel against thy commandment, and shall not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage.
1:18. Whoever will contradict your mouth, and whoever will not obey all of your words, which you will instruct to him, let him die. But may you be strengthened, and may you act manfully.”
1:18. Whosoever [he be] that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage.
Whosoever [he be] that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage:

18: всякий, кто воспротивится повелению твоему и не послушает слов твоих во всем, что ты ни повелишь ему, будет предан смерти. Только будь тверд и мужествен!
1:18
ο the
δὲ δε though; while
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
ἐὰν εαν and if; unless
ἀπειθήσῃ απειθεω obstinate
σοι σοι you
καὶ και and; even
ὅστις οστις who; that
μὴ μη not
ἀκούσῃ ακουω hear
τῶν ο the
ῥημάτων ρημα statement; phrase
σου σου of you; your
καθότι καθοτι in that
ἂν αν perhaps; ever
αὐτῷ αυτος he; him
ἐντείλῃ εντελλομαι direct; enjoin
ἀποθανέτω αποθνησκω die
ἀλλὰ αλλα but
ἴσχυε ισχυω have means; have force
καὶ και and; even
ἀνδρίζου ανδριζομαι man; valiant
1:18
כָּל־ kol- כֹּל whole
אִ֞ישׁ ʔˈîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יַמְרֶ֣ה yamrˈeh מרה rebel
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֗יךָ pˈîḵā פֶּה mouth
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִשְׁמַ֧ע yišmˈaʕ שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרֶ֛יךָ dᵊvārˈeʸḵā דָּבָר word
לְ lᵊ לְ to
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תְּצַוֶּ֖נּוּ tᵊṣawwˌennû צוה command
יוּמָ֑ת yûmˈāṯ מות die
רַ֖ק rˌaq רַק only
חֲזַ֥ק ḥᵃzˌaq חזק be strong
וֶ we וְ and
אֱמָֽץ׃ פ ʔᵉmˈāṣ . f אמץ be strong
1:18. qui contradixerit ori tuo et non oboedierit cunctis sermonibus quos praeceperis ei moriatur tu tantum confortare et viriliter age
He that shall gainsay thy mouth, and not obey all thy words, that thou shalt command him, let him die: only take thou courage, and do manfully.
1:18. Whoever will contradict your mouth, and whoever will not obey all of your words, which you will instruct to him, let him die. But may you be strengthened, and may you act manfully.”
1:18. Whosoever [he be] that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:18: He shall be put to death - This was martial law; he who disobeyed the command of his general should be put to death. To this the people agreed, and it was essentially necessary in order that proper discipline should be kept up in this great army. By insubordination their fathers had suffered much in the wilderness; they rejected the authority of Moses, mutinied and made themselves a leader to conduct them back to Egypt. (See Num 14:4). And Joshua himself, for attempting to encourage them against their fears, was near being stoned to death. It was necessary, therefore, that they should give him the most positive assurance that they would not act as their fathers had done.
1. Notwithstanding the great honor God put on his servants Moses, Aaron, Phinehas, and Joshua, yet we find him using every means to induce the people to trust in himself alone. Hence he is ever showing them that even those great men had nothing but what they had received, and that they were as fully dependent upon himself as the meanest of the people. What was even Moses without his God?
2. Is it not strange that at the death of Moses utter despair had not overwhelmed the whole camp, as he whom they expected to give them rest had died before any conquest was made in Canaan? We find, however, that they are not discouraged; he who gave them Moses, has now given them Joshua in his place; and they had now fully learned that if God be for them, none could be successfully against them.
3. From all this we may learn, that when God has a great work to accomplish, he will provide himself suitable instruments; and though one which he has greatly honored, appear to fail, we should know that he is not confined to work by that one alone. He has way every where, and all things serve the purposes of his will. He will as surely support his Church on earth, as he will support the earth itself; and while the sun and moon endure, the Church shall flourish: this is for his own honor, and he certainly is more concerned for his own glory in the administration of justice, judgment, and salvation in the earth, than any of the children of men can possibly be.
4. Though God had so implicitly promised them his help, yet he strongly insists on their own co-operation. He requires the use of every power and talent he has given; even Joshua himself must be strong and very courageous, and the people must obey him in all things, in order that they may go over the Jordan to possess the good land; and without this they had never got into the promised rest.
Shall we suppose, then, that if we be not workers together with God we shall be saved? Vain expectation! He works in us to will and to do, i.e., he gives the principle of volition in things that are holy, and the principle of power to bring the acts of will into good practical effect; therefore, says the apostle, work out your own salvation with fear and trembling. Will, therefore, under the influence of the gracious principle of volition; act under the influence of the principle of power. Without the power you can neither will nor do; but having the power it is your duty to will and do. It is enough that God gives the power. It is our duty, when we receive these talents, to improve them. In a million of cases a man may be both able to will and to do, and yet do neither to the salvation of his soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: that doth rebel: Deu 17:12; Sa1 11:12; Psa 2:1-6; Luk 19:27; Heb 10:28, Heb 10:29, Heb 12:25
he shall be: Rom 13:1-5
only be: Jos 1:6, Jos 1:7, Jos 1:9; Ezr 10:4; Co1 16:13; Eph 6:10
John Gill
1:18 Whosoever he be that doth rebel against thy commandment,.... Refuses to go over Jordan with his brethren the children of Israel, when commanded by Joshua so to do:
and will not hearken to thy words in all that thou commandest him; or, if he does go over, yet will not obey orders to take such a post, or go against such a city, or march into such a part of the country:
he shall be put to death; this part of military discipline they agree to, and hereby declare their entire submission to him as their general; some understand this as spoken by all Israel, and of their promise of obedience to Joshua, as their governor, in all things:
only be strong, and of a good courage; which also is not to be understood as a condition of their submission and obedience, but as a hearty wish and prayer for him, that he might have strength and courage necessary to the great work he was engaging in, and which to see would be no small encouragement to follow and obey him.