1
καὶ ἐγένετο μετὰ τὴν τελευτὴν Μωυσῆ εἶπεν κύριος τῷ Ἰησοῖ υἱῷ Ναυη τῷ ὑπουργῷ Μωυσῆ λέγων
And it came to pass after the death of Moses that the LORD spoke to Joshua son of Nun, the minister of Moses, saying:
The book opens with the classic LXX narrative formula καὶ ἐγένετο (rendering וַיְהִי), here marking the great transition from the Mosaic age to the conquest. The death of Moses (μετὰ τὴν τελευτὴν Μωυσῆ) is the temporal pivot; the divine speech that follows establishes Joshua's commission. The participle λέγων (a Hebraism for לֵאמֹר) introduces the direct speech of vv. 2–9.
Word-by-word analysis· 16 words
καὶandnarrative conjunction (Hebraizing καί-parataxis, book-initial)καί: the book opens with the waw-consecutive formula καὶ ἐγένετο, joining Joshua seamlessly to the end of Deuteronomy and signalling continuous sacred history rather than a fresh start.
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (impersonal narrative formula)→ constative aorist (narrative setting-formula)γίνομαι: 'become / happen / come to pass'; καὶ ἐγένετο renders the Hebrew narrative formula וַיְהִי, a temporal scaffold introducing a new episode; the impersonal aorist sets the stage for the dated event that follows (μετὰ τὴν τελευτὴν Μωυσῆ).
μετὰafterpreposition + accusative (temporal)μετά + accusative: 'after'; the temporal phrase locates the commission precisely after the Mosaic era has closed.
τὴνtheAccusativearticleτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
τελευτὴνdeath / endAccusativeaccusative object of μετά (temporal)τελευτή: 'death / end / completion'; renders Hebrew מוֹת; the cognate verb τελευτάω recurs in v. 2 (τετελεύτηκεν), binding the death-notice to the divine speech; τελευτή marks the close of the Pentateuchal age.
Μωυσῆof MosesGenitivegenitive of relationship (possessive: 'the death of Moses')Μωυσῆς: transliteration of Hebrew מֹשֶׁה; declined in Rahlfs' LXX with genitive Μωυσῆ; here the genitive specifies whose death — the towering figure whose passing necessitates the new commission.
εἶπενsaid / spokeAor Act Indic 3 Sg · λέγωmain verb (divine speech-introduction)→ constative aorist (single completed speech-act)λέγω: the aorist εἶπεν introduces direct YHWH-speech; the bare εἶπεν κύριος (without δέ) follows the temporal protasis καὶ ἐγένετο … and constitutes the apodosis: 'it came to pass … that the LORD said.'
κύριοςLORDNominativesubjectκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the nominative subject of the speech-formula marks this as unmediated YHWH-speech, commissioning Joshua directly as he once commissioned Moses.
τῷto theDativearticleτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἸησοῖJoshuaDativedative indirect object (recipient of speech)Ἰησοῦς: the Greek form of Hebrew יְהוֹשֻׁעַ (Yehoshua, 'YHWH saves'); unlike the indeclinable Hebrew names, Ἰησοῦς is fully declined in the LXX (gen./dat. Ἰησοῦ, here dat. Ἰησοῖ); it is the same name later borne by Jesus, a typological link exploited in early Christian reading of the book.
υἱῷsonDativedative in apposition to Ἰησοῖυἱός: 'son'; renders בֵּן; the patronymic 'son of Nun' is Joshua's standard epithet (cf. Exod 33:11; Num 13:8), identifying him within the tribe of Ephraim.
Ναυηof Nungenitive of relationship (indeclinable proper noun)Ναυη: the LXX transliteration of Hebrew נוּן (Nun); indeclinable, functioning here as a genitive ('son of Nun'); the Greek form reflects a reading of the Hebrew consonants differing from the Masoretic vocalization.
τῷtheDativearticle (with ὑπουργῷ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑπουργῷminister / attendantDativedative in apposition to Ἰησοῖ (further identifying Joshua)ὑπουργός: 'helper / attendant / minister'; a relatively rare LXX term, rendering Hebrew מְשָׁרֵת ('one who serves / ministers'); it defines Joshua by his subordinate relation to Moses — the apprentice now elevated to successor; the word underscores the legitimacy of the succession.
Μωυσῆof MosesGenitivegenitive of relationship (with ὑπουργῷ: 'minister of Moses')Μωυσῆς: genitive Μωυσῆ; Joshua is twice tied to Moses in this verse (death of Moses / minister of Moses), framing the chapter as a succession-narrative.
λέγωνsayingPres Act Ptcp Masc Nom Sg · λέγωparticiple (speech-introducing, modifying κύριος)→ imperfective participleλέγω (pres. ptcp.): the participle λέγων renders the Hebrew infinitive לֵאמֹר, a fixed Hebraism marking the transition into direct quotation; it introduces the divine oracle of vv. 2–9.
2
Μωυσῆς ὁ θεράπων μου τετελεύτηκεν νῦν οὖν ἀναστὰς διάβηθι τὸν Ιορδάνην σὺ καὶ πᾶς ὁ λαὸς οὗτος εἰς τὴν γῆν ἣν ἐγὼ δίδωμι αὐτοῖς
Moses my servant has died; now therefore arise, cross this Jordan, you and all this people, into the land which I am giving to them.
The oracle opens with the death-notice as its premise: Moses my servant has died (perfect τετελεύτηκεν, a settled fact). The inferential νῦν οὖν ('now therefore') draws the practical conclusion: arise and cross. The aorist participle ἀναστάς + imperative διάβηθι is a Hebraizing 'arise and …' construction (קוּם + verb), urging immediate action. The land-grant clause (ἣν ἐγὼ δίδωμι αὐτοῖς) grounds the command in the patriarchal promise.
Word-by-word analysis· 24 words
ΜωυσῆςMosesNominativesubjectΜωυσῆς: nominative subject; the divine speech begins by naming Moses, whose death is the premise of everything that follows.
ὁtheNominativearticle (with θεράπων)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεράπωνservant / attendantNominativenominative in apposition to Μωυσῆςθεράπων: 'servant / attendant / minister'; renders עֶבֶד; more dignified than δοῦλος; θεράπων κυρίου / θεράπων μου is Moses' honorific title (cf. Num 12:7; Exod 14:31 LXX); the same dignity is conferred on Joshua only as ὑπουργός (v. 1), then on Moses again as παῖς (vv. 7, 13), tracing a vocabulary of sacred service.
μουmyGenitivegenitive of possession (with θεράπων)ἐγώ (gen. μου): the possessive μου makes Moses YHWH's own servant — the title is a divine commendation, lending weight to the succession that follows.
τετελεύτηκενhas diedPerf Act Indic 3 Sg · τελευτάωmain verb (statement of accomplished fact)→ resultative perfect (completed death with abiding consequence)τελευτάω: 'die / come to an end'; the perfect τετελεύτηκεν presents Moses' death not as a mere past event but as a standing state of affairs whose consequence — the need for new leadership — now governs the narrative; cognate with τελευτή in v. 1.
νῦνnowtemporal adverb (with οὖν: inferential transition)νῦν: 'now'; combined with οὖν it forms νῦν οὖν ('now therefore'), a standard LXX hinge from premise to exhortation (cf. Gen 27:8; Exod 19:5), pivoting from the death-notice to the command.
οὖνthereforeinferential particleοὖν: 'therefore / then'; draws the practical conclusion from Moses' death — since the leader is gone, Joshua must now act.
ἀναστὰςhaving arisenAor Act Ptcp Masc Nom Sg · ἀνίστημιcircumstantial participle (attendant circumstance with διάβηθι)→ ingressive aorist participle (Hebraizing 'arise and …')ἀνίστημι: 'rise / stand up'; the aorist participle ἀναστάς + imperative renders the Hebrew קוּם + verb idiom (cf. Gen 21:18); it is not literal physical rising but an idiom for resolute initiation of action — 'get up and cross.'
διάβηθιcross overAor Act Impv 2 Sg · διαβαίνωmain verb (divine imperative to Joshua)→ ingressive aorist imperative (decisive command to cross)διαβαίνω: 'cross over / pass through'; renders עָבַר; the verb is thematic for the whole book — crossing the Jordan is the gateway act of conquest; the cognate διαβαίνετε / διαβήσεσθε recur in vv. 11, 14 of the people's crossing.
τὸνtheAccusativearticle (with Ιορδάνην)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙορδάνηνJordanAccusativedirect object of διάβηθιΙορδάνης: Greek form of Hebrew יַרְדֵּן; declined as a first-declension masculine in the LXX (acc. Ιορδάνην); the Jordan is the boundary between wilderness and promise, the threshold of the land.
σὺyouNominativesubject (emphatic, in apposition to the imperative's subject)σύ: the explicit pronoun emphasises Joshua personally as the one to lead the crossing, then immediately broadens to include all the people.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
πᾶςallNominativeadjective (modifying λαός)πᾶς: 'all / whole'; πᾶς ὁ λαός ('all the people') makes the crossing a corporate act of the entire nation, not merely a military vanguard.
ὁtheNominativearticle (with λαός)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject (coordinate with σύ)λαός: 'people'; the standard LXX term for Israel as covenant community (rendering עַם); Joshua leads not an army but the whole covenant people across the boundary.
οὗτοςthisNominativedemonstrative adjective (modifying λαός)οὗτος: 'this'; the deictic οὗτος ('this people') points to the assembled generation poised at the Jordan, the heirs of the wilderness generation that died.
εἰςintopreposition + accusative (goal of crossing)εἰς: preposition governing its complement and marking the relation specified by the clause.
τὴνtheAccusativearticle (with γῆν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative object of εἰς (goal)γῆ: 'land / earth'; renders אֶרֶץ; 'the land' is the object of the whole book — the promised inheritance toward which the crossing is directed.
ἣνwhichAccusativerelative pronoun (object of δίδωμι, modifying γῆν)ὅς, ἥ, ὅ: relative pronoun; the accusative ἥν is the object of δίδωμι in the relative clause defining the land as divine gift.
ἐγὼINominativesubject (emphatic first-person pronoun: YHWH)ἐγώ: the emphatic pronoun foregrounds YHWH as the personal giver of the land — the conquest is grace before it is achievement.
δίδωμιI am givingPres Act Indic 1 Sg · δίδωμιverb of relative clause (divine land-grant)→ futuristic / progressive present (the giving is in process, certain of completion)δίδωμι: 'give'; renders נָתַן; the present tense presents the land-grant as a present, ongoing reality — YHWH is 'giving' the land even as Israel must take it; the same present δίδωσιν recurs in vv. 11, 15 of the divine grant.
αὐτοῖςto themDativedative indirect object (recipients of the land)αὐτός (dat. pl. αὐτοῖς): the shift from 'you' (Joshua and the people) to 'them' (the people / the sons of Israel) views the gift from the standpoint of the wider nation and its descendants.
3
πᾶς ὁ τόπος ἐφ᾿ ὃν ἂν ἐπιβῆτε τῷ ἴχνει τῶν ποδῶν ὑμῶν ὑμῖν δώσω αὐτόν ὃν τρόπον εἴρηκα τῷ Μωυσῇ
Every place upon which you set foot with the sole of your feet — to you I will give it, just as I said to Moses.
v. 3 amplifies the grant of v. 2 with a comprehensive idiom: every place the foot treads is given. The fronted πᾶς ὁ τόπος is resumed by the pronoun αὐτόν (a Hebraizing resumptive), and the indefinite relative ἐφ᾿ ὃν ἂν ἐπιβῆτε with subjunctive marks the open-ended scope of conquest. The closing ὃν τρόπον εἴρηκα τῷ Μωυσῇ grounds the new word in the prior promise to Moses (cf. Deut 11:24).
Word-by-word analysis· 20 words
πᾶςeveryNominativeadjective (modifying τόπος; nominative absolute, resumed by αὐτόν)πᾶς: 'every / all'; the fronted πᾶς ὁ τόπος is a casus pendens (nominative absolute) resumed later by the accusative αὐτόν — a Hebraizing construction conveying the totality of the land-grant.
ὁtheNominativearticle (with τόπος)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόποςplaceNominativenominative absolute (casus pendens, resumed by αὐτόν)τόπος: 'place / spot / region'; renders מָקוֹם; the grant is spatially exhaustive — wherever the foot treads becomes Israel's by divine gift, echoing the land-promise idiom of Deut 11:24.
ἐφ᾿uponpreposition + accusative (elided before vowel; location of treading)ἐπί + accusative: 'upon'; elided ἐφ᾿ before the rough-breathing relative; governs the relative clause defining the extent of the grant.
ὃνwhichAccusativerelative pronoun (object of ἐπί, antecedent τόπος)ὅς: relative pronoun; with ἄν + subjunctive (ἐπιβῆτε) it forms an indefinite relative clause ('whatever place you tread upon').
ἂνevermodal particle (with subjunctive: indefinite relative)ἄν: modal particle marking indefiniteness; with the subjunctive ἐπιβῆτε it generalizes the relative clause — 'every place, wherever you may set foot.'
ἐπιβῆτεyou set foot / treadAor Act Subj 2 Pl · ἐπιβαίνωverb of indefinite relative clause→ aorist subjunctive (indefinite future condition)ἐπιβαίνω: 'step upon / mount / set foot on'; the aorist subjunctive with ἐάν/ἄν marks the act as hypothetical-future and repeatable; the construction renders the Hebrew idiom of treading to claim possession (Deut 11:24; cf. Josh 14:9).
τῷwith theDativearticle (with ἴχνει)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἴχνειsole / footprintDativedative of instrument/means ('with the sole')ἴχνος: 'track / footstep / sole of the foot'; renders כַּף (the sole); the dative of means τῷ ἴχνει τῶν ποδῶν ('with the sole of the feet') is a Hebraizing phrase concretizing the act of treading to claim land.
τῶνof theGenitivearticle (with ποδῶν)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ποδῶνfeetGenitivegenitive (partitive/possessive: 'of your feet')πούς (gen. pl. ποδῶν): 'foot'; renders רֶגֶל; the phrase 'sole of your feet' fills out the treading-idiom with vivid physicality.
ὑμῶνyourGenitivegenitive of possession (with ποδῶν)σύ (gen. pl. ὑμῶν): the plural 'your' addresses Israel collectively, broadening from Joshua to the whole people who will tread the land.
ὑμῖνto youDativedative indirect object (fronted for emphasis: 'to you I will give it')σύ (dat. pl. ὑμῖν): the fronted dative throws the emphasis on the recipients — it is to you, Israel, that the land is granted.
δώσωI will giveFut Act Indic 1 Sg · δίδωμιmain verb (divine promise)→ predictive future (certain divine gift)δίδωμι: 'give'; the future δώσω matches the present δίδωμι of v. 2 — the grant is both a present reality and a future guarantee; renders אֶתֵּן.
αὐτόνitAccusativedirect object (resumptive pronoun, recovering πᾶς ὁ τόπος)αὐτός (acc. αὐτόν): the resumptive pronoun picks up the fronted nominative πᾶς ὁ τόπος — a Hebraism (resumptive pronoun after casus pendens) typical of LXX translation Greek.
ὃνwhichAccusativerelative/adverbial accusative (with τρόπον: 'in which manner')ὅς: in the fixed adverbial phrase ὃν τρόπον ('in the manner which / just as') it functions as a comparative conjunction.
τρόπονmanner / wayAccusativeadverbial accusative (manner: 'just as')τρόπος: 'manner / way'; the phrase ὃν τρόπον is a stock LXX comparative ('in the way that, just as'), here grounding the present word in the prior promise to Moses.
εἴρηκαI have saidPerf Act Indic 1 Sg · λέγω (εἴρω)verb of comparative clause (appeal to prior word)→ resultative perfect (a standing prior promise still in force)λέγω / εἴρω: the perfect εἴρηκα ('I have spoken') treats the earlier promise to Moses (Deut 11:24) as a standing, still-binding word; the perfect underlines continuity between the Mosaic promise and its present reaffirmation to Joshua.
τῷtoDativearticle (with Μωυσῇ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜωυσῇMosesDativedative indirect object (recipient of the prior word)Μωυσῆς: dative Μωυσῇ; the appeal to what was said 'to Moses' again binds Joshua's commission to the Mosaic legacy, the controlling theme of the chapter.
4
τὴν ἔρημον καὶ τὸν Ἀντιλίβανον ἕως τοῦ ποταμοῦ τοῦ μεγάλου ποταμοῦ Εὐφράτου καὶ ἕως τῆς θαλάσσης τῆς ἐσχάτης ἀφ᾿ ἡλίου δυσμῶν ἔσται τὰ ὅρια ὑμῶν
The wilderness and Antilebanon as far as the great river, the river Euphrates, and as far as the western sea, from the setting of the sun — these shall be your borders.
v. 4 maps the borders of the granted land, fronting the accusative boundary-markers (τὴν ἔρημον … τὸν Ἀντιλίβανον) before the predicate ἔσται τὰ ὅρια ὑμῶν ('these shall be your borders'). The double ἕως ('as far as') sweeps from the southern/eastern desert to the Euphrates and from there to the western (Mediterranean) sea; the idealized borders echo Deut 11:24 and Gen 15:18, the Abrahamic land-promise.
Word-by-word analysis· 25 words
τὴνtheAccusativearticle (with ἔρημον)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημονwilderness / desertAccusativeaccusative of extent (boundary-marker, fronted before ἔσται)ἔρημος: 'wilderness / desert'; renders מִדְבָּר; the southern desert frontier; the substantivized adjective marks the first of the four compass-points of the idealized land.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
τὸνtheAccusativearticle (with Ἀντιλίβανον)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἈντιλίβανονAntilebanonAccusativeaccusative of extent (northern boundary-marker)Ἀντιλίβανος: 'Antilebanon,' the mountain range; the LXX specifies Antilebanon where the Hebrew has הַלְּבָנוֹן הַזֶּה ('this Lebanon'); declined as a Greek second-declension noun, it names the northern frontier of the land.
ἕωςas far aspreposition + genitive (extent: 'up to')ἕως: 'until / as far as'; here spatial, governing the genitive ποταμοῦ; the double ἕως … ἕως sweeps out the eastern and western limits of the grant.
τοῦtheGenitivearticle (with ποταμοῦ)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ποταμοῦriverGenitivegenitive object of ἕωςποταμός: 'river'; renders נָהָר; 'the great river' is the conventional epithet for the Euphrates, marking the ideal northeastern limit of the promised land (Gen 15:18; Deut 1:7).
τοῦtheGenitivearticle (with μεγάλου)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μεγάλουgreatGenitiveattributive adjective (modifying ποταμοῦ)μέγας: 'great'; the epithet 'the great river' distinguishes the Euphrates from lesser streams and conveys the grand scope of the idealized borders.
ποταμοῦriverGenitivegenitive in apposition (epexegetical: 'the river Euphrates')ποταμός: the repeated ποταμοῦ in apposition specifies which great river is meant — the Euphrates; the appositional repetition is characteristic of the LXX's faithful rendering of the Hebrew הַנָּהָר נְהַר־פְּרָת.
ΕὐφράτουEuphratesGenitivegenitive in apposition to ποταμοῦ (naming the river)Εὐφράτης: 'Euphrates'; Greek form of Hebrew פְּרָת; declined as a first-declension noun (gen. Εὐφράτου); the great Mesopotamian river marks the ideal northeastern extent of Israel's grant.
καὶandcoordinate conjunction (introducing the western limit)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἕωςas far aspreposition + genitive (extent: western limit)ἕως: the second ἕως marks the opposite (western) limit, balancing the eastern Euphrates with the western sea.
τῆςtheGenitivearticle (with θαλάσσης)τῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θαλάσσηςseaGenitivegenitive object of ἕωςθάλασσα: 'sea'; renders יָם; 'the last/western sea' is the Mediterranean, the conventional western boundary of the land (Deut 11:24).
τῆςtheGenitivearticle (with ἐσχάτης)τῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐσχάτηςlast / westernmostGenitiveattributive adjective (modifying θαλάσσης)ἔσχατος: 'last / farthest'; renders הָאַחֲרוֹן ('the hinder/western'); since Hebrew orientation faced east, 'the hinder sea' is the western (Mediterranean) sea; the LXX renders the directional sense literally as 'the last sea.'
ἀφ᾿frompreposition + genitive (elided before vowel; source/direction)ἀπό: 'from'; elided ἀφ᾿ before the rough breathing; with ἡλίου δυσμῶν it forms the directional phrase 'from the setting of the sun' = the west.
ἡλίουof the sunGenitivegenitive (with δυσμῶν: 'the sun's setting')ἥλιος: 'sun'; the phrase ἀφ᾿ ἡλίου δυσμῶν ('from the sun's settings') is a stock LXX idiom for 'the west,' rendering Hebrew מְבוֹא הַשֶּׁמֶשׁ; it clarifies that 'the last sea' lies westward.
δυσμῶνsetting / westGenitivegenitive object of ἀπόδυσμή (usu. pl. δυσμαί): 'setting (of the sun) / the west'; the plural is idiomatic; ἀφ᾿ ἡλίου δυσμῶν fixes the western orientation of the Mediterranean boundary.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain (copulative) verb (predicating the borders)→ predictive future (settled divine determination of the borders)εἰμί (fut. ἔσται): 'will be'; the copula governs the fronted boundary-accusatives, declaring 'these shall be your borders'; the singular agrees with the neuter plural subject τὰ ὅρια per Greek concord.
τὰtheNominativearticle (with ὅρια)τὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὅριαborders / boundariesNominativepredicate nominative (subject of ἔσται)ὅριον (pl. ὅρια): 'boundary / territory'; renders גְּבוּל; τὰ ὅρια ὑμῶν ('your borders') sums up the geographic grant — the idealized extent that the conquest is to realize.
ὑμῶνyourGenitivegenitive of possession (with ὅρια)σύ (gen. pl. ὑμῶν): the plural 'your' addresses Israel as a whole, the corporate possessor of the bounded land.
5
οὐκ ἀντιστήσεται ἄνθρωπος κατενώπιον ὑμῶν πάσας τὰς ἡμέρας τῆς ζωῆς σου καὶ ὥσπερ ἤμην μετὰ Μωυσῆ οὕτως ἔσομαι καὶ μετὰ σοῦ καὶ οὐκ ἐγκαταλείψω σε οὐδὲ ὑπερόψομαί σε
No one shall stand against you all the days of your life; and just as I was with Moses, so I will also be with you, and I will not forsake you nor will I overlook you.
v. 5 caps the commission with three guarantees: invincibility ('no one shall stand'), continuity ('as I was with Moses, so with you'), and abiding presence (the double negative οὐκ ἐγκαταλείψω … οὐδὲ ὑπερόψομαι). The promise grounds the imperative ἴσχυε καὶ ἀνδρίζου that immediately follows in v. 6. The wording οὐκ ἐγκαταλείψω σε οὐδὲ ὑπερόψομαί σε supplies the assurance quoted at Heb 13:5 (οὐ μή σε ἀνῶ οὐδ᾿ οὐ μή σε ἐγκαταλίπω).
Word-by-word analysis· 28 words
οὐκnotnegative particle (with ἀντιστήσεται)οὐ (οὐκ before vowel): objective negation of the indicative; here it denies any human resistance to Joshua throughout his life.
ἀντιστήσεταιshall stand against / withstandFut Mid Indic 3 Sg · ἀνθίστημιmain verb (promise of invincibility)→ predictive future (guaranteed divine outcome)ἀνθίστημι (mid. ἀντίσταμαι): 'set oneself against / withstand / resist'; renders יָצַב / עָמַד; the middle future ἀντιστήσεται with οὐκ guarantees that no adversary will successfully take a stand before Joshua — the same assurance once given to Moses (Deut 7:24; 11:25).
ἄνθρωποςanyone / a manNominativesubject (indefinite: 'no one')ἄνθρωπος: 'man / human being'; with the negative οὐκ it functions as 'no one / no man' — no human power, however formidable, will be able to oppose Joshua.
κατενώπιονbefore / in front ofpreposition + genitive (location: 'in your presence')κατενώπιον: 'before / in the presence of / face to face with'; a strengthened LXX preposition rendering Hebrew לִפְנֵי / בְּפָנֶיךָ; the military nuance is 'no one will hold the field before you.'
ὑμῶνyou (pl.)Genitivegenitive object of κατενώπιονσύ (gen. pl. ὑμῶν): the plural here likely broadens the promise from Joshua to Israel, before the verse narrows again to the singular σου ('your life').
πάσαςallAccusativeadjective (modifying ἡμέρας; accusative of extent of time)πᾶς: 'all'; with τὰς ἡμέρας in the accusative of duration, πάσας τὰς ἡμέρας ('all the days') extends the guarantee over the whole span of Joshua's life.
τὰςtheAccusativearticle (with ἡμέρας)τὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραςdaysAccusativeaccusative of extent of time ('for all the days')ἡμέρα: 'day'; the accusative of duration πάσας τὰς ἡμέρας τῆς ζωῆς σου ('all the days of your life') renders כָּל יְמֵי חַיֶּיךָ, fixing the temporal scope of the promise as lifelong.
τῆςof theGenitivearticle (with ζωῆς)τῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ζωῆςlifeGenitivegenitive (with ἡμέρας: 'days of your life')ζωή: 'life'; renders חַיִּים; the phrase 'the days of your life' bounds the promise to Joshua's lifetime.
σουyourGenitivegenitive of possession (with ζωῆς; singular, addressing Joshua)σύ (gen. sg. σου): the shift to the singular focuses the lifelong guarantee personally on Joshua.
καὶandcoordinate conjunction (introducing the presence-clause)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ὥσπερjust ascomparative conjunction (correlative with οὕτως)ὥσπερ: 'just as / even as'; introduces the comparative protasis 'as I was with Moses,' correlated with οὕτως ('so'); the analogy legitimizes Joshua by aligning his experience of divine presence with Moses'.
ἤμηνI wasImpf Mid Indic 1 Sg · εἰμίverb of comparative clause (past divine presence with Moses)→ imperfect (continuous past presence with Moses)εἰμί (impf. ἤμην): 'I was'; the imperfect conveys the abiding, continuous quality of YHWH's past presence with Moses, which is now extended to Joshua.
μετὰwithpreposition + genitive (accompaniment)μετά + genitive: 'with'; the accompaniment-phrase μετὰ Μωυσῆ ('with Moses') is the touchstone of the promise of presence.
ΜωυσῆMosesGenitivegenitive object of μετάΜωυσῆς: genitive Μωυσῆ; the comparison with Moses again binds the chapter's succession-theme — Joshua inherits not only the task but the divine companionship.
οὕτωςsocorrelative adverb (apodosis of the comparison)οὕτως: 'thus / so'; the correlative answering ὥσπερ, drawing the comparison to its point: the same presence enjoyed by Moses will be Joshua's.
ἔσομαιI will beFut Mid Indic 1 Sg · εἰμίmain verb (promise of future presence)→ predictive future (committed divine accompaniment)εἰμί (fut. ἔσομαι): 'I will be'; the future ἔσομαι μετὰ σοῦ ('I will be with you') is the heart of the commission — the Immanuel-promise applied to Joshua's conquest (cf. Deut 31:23).
καὶalsoadverbial/ascensive καί ('also with you')καί: here ascensive ('also'), drawing Joshua into the same relation of presence that Moses enjoyed.
μετὰwithpreposition + genitive (accompaniment)μετὰ: preposition governing its complement and marking the relation specified by the clause.
σοῦyouGenitivegenitive object of μετά (Joshua)σύ (gen. sg. σοῦ): the object of the promised presence — Joshua personally; the same μετὰ σοῦ recurs in v. 9 and in the people's prayer in v. 17.
καὶandcoordinate conjunction (introducing the negative assurances)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οὐκnotnegative particle (with ἐγκαταλείψω)οὐ (οὐκ): negates the future ἐγκαταλείψω; the double negation οὐκ … οὐδέ piles up assurance against abandonment.
ἐγκαταλείψωI will forsakeFut Act Indic 1 Sg · ἐγκαταλείπωmain verb (negated promise: 'I will not forsake')→ predictive future (firm divine commitment, negated)ἐγκαταλείπω: 'leave behind / forsake / abandon'; renders רָפָה / עָזַב; οὐκ ἐγκαταλείψω σε ('I will not forsake you') is the wording echoed at Heb 13:5, where the assurance to Joshua (and Deut 31:6, 8) is generalized to every believer.
σεyouAccusativedirect object of ἐγκαταλείψωσύ (acc. sg. σε): the object of the negated forsaking — Joshua, assured he will never be abandoned.
οὐδὲnornegative coordinating conjunction ('and not / nor')οὐδέ: 'and not / nor'; couples the second negated verb to the first, reinforcing the assurance of unbroken presence.
ὑπερόψομαίI will overlook / disregardFut Mid Indic 1 Sg · ὑπεροράωmain verb (negated promise: 'nor will I overlook')→ predictive future (firm divine commitment, negated)ὑπεροράω: 'overlook / look down on / disregard / neglect'; renders עָזַב in this couplet; the LXX pairs ἐγκαταλείπω and ὑπεροράω as near-synonyms ('forsake / neglect'), forming an emphatic double assurance of YHWH's unfailing attention to Joshua.
σεyouAccusativedirect object of ὑπερόψομαισύ (acc. sg. σε): the repeated σε at the close of both negated verbs presses the personal, individual guarantee home.
6
ἴσχυε καὶ ἀνδρίζου σὺ γὰρ ἀποδιαστελεῖς τῷ λαῷ τούτῳ τὴν γῆν ἣν ὤμοσα τοῖς πατράσιν ὑμῶν δοῦναι αὐτοῖς
Be strong and act like a man, for you will apportion to this people the land which I swore to your fathers to give to them.
v. 6 sounds the courage-refrain ἴσχυε καὶ ἀνδρίζου for the first of three times (vv. 6, 7, 9). The γάρ-clause grounds the imperative in Joshua's appointed task: he will apportion (ἀποδιαστελεῖς) the sworn land. The reference to the oath to the fathers (ὤμοσα τοῖς πατράσιν) ties the conquest to the patriarchal covenant of Gen 12–17.
Word-by-word analysis· 18 words
ἴσχυεbe strongPres Act Impv 2 Sg · ἰσχύωmain verb (courage-refrain, first member)→ durative present imperative (sustained resolve: 'keep being strong')ἰσχύω: 'be strong / be able / prevail'; renders Hebrew חָזַק; the present imperative ἴσχυε urges continuous, settled strength rather than a single act; the refrain ἴσχυε καὶ ἀνδρίζου recurs at vv. 7, 9 and is echoed by the people at v. 18.
καὶandcoordinate conjunction (linking the two imperatives)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀνδρίζουact like a man / be courageousPres Mid Impv 2 Sg · ἀνδρίζομαιmain verb (courage-refrain, second member)→ durative present imperative (sustained courage)ἀνδρίζομαι: 'play the man / be courageous / take courage'; renders אָמַץ; the deponent present imperative pairs with ἴσχυε to form the LXX's standard couplet for 'be strong and courageous' (cf. Deut 31:6, 7, 23); the verb derives from ἀνήρ ('man'), connoting manly resolve in the face of war.
σὺyouNominativesubject (emphatic pronoun)σύ: the emphatic pronoun with γάρ throws the weight on Joshua personally — 'you (and no other) will apportion the land,' confirming his unique succession to Moses.
γὰρforcausal particle (post-positive; grounds the imperatives)γάρ: 'for'; the post-positive causal particle grounds the command to be strong in the assured outcome — Joshua's God-given role as the one who will distribute the inheritance.
ἀποδιαστελεῖςyou will apportion / divide outFut Act Indic 2 Sg · ἀποδιαστέλλωmain verb (γάρ-clause: Joshua's appointed task)→ predictive future (assured commission)ἀποδιαστέλλω: 'divide off / apportion / distribute'; a strengthened compound (ἀπο- + δια- + στέλλω) used here for parceling out the land as inheritance; renders Hebrew נָחַל (Hiphil, 'cause to inherit'); the verb anticipates the land-allotment narratives of Josh 13–21.
τῷto theDativearticle (with λαῷ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷpeopleDativedative indirect object (beneficiary of the apportioning)λαός: 'people'; the dative marks Israel as the beneficiary to whom Joshua will distribute the land.
τούτῳthisDativedemonstrative adjective (modifying λαῷ)οὗτος: 'this'; τῷ λαῷ τούτῳ ('this people') again points to the present generation assembled for the conquest (cf. v. 2).
τὴνtheAccusativearticle (with γῆν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of ἀποδιαστελεῖςγῆ: 'land'; the object of the apportioning — the promised inheritance, here defined by the patriarchal oath.
ἣνwhichAccusativerelative pronoun (object of δοῦναι, modifying γῆν)ὅς: relative pronoun; the accusative ἥν is governed by the infinitive δοῦναι in the relative clause that anchors the land in the patriarchal promise.
ὤμοσαI sworeAor Act Indic 1 Sg · ὀμνύωverb of relative clause (the divine oath to the fathers)→ constative aorist (the historic oath-act)ὀμνύω / ὄμνυμι: 'swear (an oath)'; renders שָׁבַע (Niphal); the aorist ὤμοσα refers to the foundational oath sworn to Abraham, Isaac, and Jacob (Gen 22:16–17; 26:3; 50:24), grounding the conquest in the patriarchal covenant.
τοῖςto theDativearticle (with πατράσιν)τοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πατράσινfathersDativedative indirect object (recipients of the oath)πατήρ (dat. pl. πατράσιν): 'father'; renders אָבוֹת; 'the fathers' are the patriarchs to whom the land was promised on oath; the appeal to the fathers roots the present commission in covenant history.
ὑμῶνyourGenitivegenitive of relationship (with πατράσιν)σύ (gen. pl. ὑμῶν): 'your fathers' — the plural addresses Israel, whose ancestral promise is now to be fulfilled through Joshua.
δοῦναιto giveAor Act Inf · δίδωμιcomplementary infinitive (content of the oath: 'swore … to give')→ aorist infinitive (the promised gift as a single act)δίδωμι (aor. inf. δοῦναι): the infinitive completes ὤμοσα, expressing the content of the oath — to give the land; renders the Hebrew infinitive construct לָתֵת.
αὐτοῖςto themDativedative indirect object (with δοῦναι)αὐτός (dat. pl. αὐτοῖς): refers to the descendants of the fathers — the present people who will receive the land sworn to their ancestors.
7
ἴσχυε οὖν καὶ ἀνδρίζου φυλάσσεσθαι καὶ ποιεῖν καθότι ἐνετείλατό σοι Μωυσῆς ὁ παῖς μου καὶ οὐκ ἐκκλινεῖς ἀπ᾿ αὐτῶν εἰς δεξιὰ οὐδὲ εἰς ἀριστερά ἵνα συνῇς ἐν πᾶσιν οἷς ἐὰν πράσσῃς
Be strong, then, and act like a man, to guard and to do according to all that Moses my servant commanded you; and you shall not turn aside from them to the right or to the left, that you may understand in all things, whatever you do.
v. 7 repeats the refrain with the inferential οὖν, now redirecting strength toward obedience: the infinitives φυλάσσεσθαι καὶ ποιεῖν ('to keep and to do') specify the law of Moses as the object of courage. The 'right or left' idiom (μὴ ἐκκλίνειν) is Deuteronomic (Deut 5:32; 17:20). The ἵνα-clause promises insight/success (συνῇς) as the fruit of obedience, anticipated again in v. 8.
Word-by-word analysis· 31 words
ἴσχυεbe strongPres Act Impv 2 Sg · ἰσχύωmain verb (courage-refrain, second occurrence)→ durative present imperative (sustained resolve)ἰσχύω: the second sounding of the refrain; here, with οὖν, strength is explicitly channelled into law-keeping rather than merely martial valor.
οὖνthen / thereforeinferential particleοὖν: 'therefore / then'; draws the consequence of the assured presence (v. 5) and apportioning-role (v. 6) into a renewed and intensified exhortation.
καὶandcoordinate conjunction (linking the imperatives)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀνδρίζουact like a man / be courageousPres Mid Impv 2 Sg · ἀνδρίζομαιmain verb (courage-refrain, second occurrence)→ durative present imperative (sustained courage)ἀνδρίζομαι: paired again with ἴσχυε; the repetition tightens the bond between courage and covenant-fidelity.
φυλάσσεσθαιto guard / keepPres Mid Inf · φυλάσσωinfinitive of purpose/result (object of the courage: 'so as to keep')→ durative present infinitive (ongoing observance)φυλάσσω (mid. φυλάσσομαι): 'guard / keep / observe'; renders שָׁמַר; the middle infinitive denotes careful, self-involved observance of the law; φυλάσσεσθαι καὶ ποιεῖν ('to keep and to do') is a fixed Deuteronomic pair (Deut 5:1; 6:3).
καὶandcoordinate conjunction (linking the infinitives)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ποιεῖνto doPres Act Inf · ποιέωinfinitive of purpose/result (coordinate with φυλάσσεσθαι)→ durative present infinitive (ongoing performance)ποιέω: 'do / make / perform'; renders עָשָׂה; coupled with φυλάσσεσθαι it stresses that the law is not merely to be safeguarded but enacted; the present tense marks continual practice.
καθότιaccording as / just ascomparative conjunction (introducing the standard of obedience)καθότι: 'according as / inasmuch as / just as'; introduces the norm — all that Moses commanded; a favored LXX conjunction for measuring conduct against a prescribed standard.
ἐνετείλατόcommandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of comparative clause (the Mosaic command)→ constative aorist (the historic giving of the law)ἐντέλλομαι: 'command / charge / give orders'; renders צִוָּה (Piel); the verb threads the chapter (vv. 7, 9, 10, 11, 13, 16, 18), tracing the chain of authoritative charge from YHWH through Moses and Joshua to the people; here the law-giving of Moses is the standard for Joshua's obedience.
σοιyouDativedative indirect object (recipient of the command)σύ (dat. sg. σοι): Joshua is the recipient of Moses' charge — the law was committed to him personally as Moses' successor.
ΜωυσῆςMosesNominativesubject of ἐνετείλατοΜωυσῆς: nominative subject; Moses is the giver of the command that Joshua must keep — the Mosaic law remains binding under the new leader.
ὁtheNominativearticle (with παῖς)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖςservantNominativenominative in apposition to Μωυσῆςπαῖς: 'child / servant / attendant'; renders עֶבֶד; Μωυσῆς ὁ παῖς μου ('Moses my servant') is a variant of the θεράπων-title (v. 2); παῖς in the LXX often bears the honorific 'servant of the LORD,' a usage that later colors the 'Servant' figures of Isaiah; the title authorizes Moses' law as YHWH's own command.
μουmyGenitivegenitive of possession (with παῖς)ἐγώ (gen. μου): 'my servant' — the possessive again stamps divine authority on Moses' commands.
καὶandcoordinate conjunction (introducing the prohibition)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οὐκnotnegative particle (with ἐκκλινεῖς; prohibitive future)οὐ (οὐκ): negates the future indicative ἐκκλινεῖς, yielding a prohibitive force ('you shall not turn aside'), a Hebraizing use of the future for command.
ἐκκλινεῖςyou shall turn aside / deviateFut Act Indic 2 Sg · ἐκκλίνωmain verb (prohibitive future: 'you shall not turn aside')→ imperatival future (prohibition: Hebraizing future for command)ἐκκλίνω: 'turn aside / deviate / swerve'; renders סוּר; the future with οὐκ functions as a strong prohibition; the idiom 'turn aside neither right nor left' is Deuteronomic shorthand for total fidelity to the law (Deut 5:32; 17:11, 20; 28:14).
ἀπ᾿frompreposition + genitive (elided before vowel; separation)ἀπό: 'from'; elided ἀπ᾿; marks the law-commands (αὐτῶν) as that from which Joshua must not deviate.
αὐτῶνthemGenitivegenitive object of ἀπό (the commands of Moses)αὐτός (gen. pl. αὐτῶν): refers to the commands implicit in ὅσα ἐνετείλατο — the body of Mosaic law from which Joshua must not swerve.
εἰςtopreposition + accusative (direction)εἰς: preposition governing its complement and marking the relation specified by the clause.
δεξιὰthe rightAccusativeaccusative object of εἰς (direction: 'to the right')δεξιός (neut. pl. δεξιά): 'right (hand/side)'; renders יָמִין; with ἀριστερά it forms the merism 'right or left' for any deviation whatsoever from the law's path.
οὐδὲnornegative coordinating conjunctionοὐδέ: 'nor'; couples the second direction to the first, closing off any departure from the commanded way.
εἰςtopreposition + accusative (direction)εἰς: preposition governing its complement and marking the relation specified by the clause.
ἀριστεράthe leftAccusativeaccusative object of εἰς (direction: 'to the left')ἀριστερός (neut. pl. ἀριστερά): 'left (hand/side)'; renders שְׂמֹאל; completes the merism with δεξιά — fidelity to the law admits no deviation in any direction.
ἵναso thatpurpose conjunction (with subjunctive συνῇς)ἵνα: 'so that / in order that'; introduces the purpose/result of fidelity — insight and success; the same ἵνα συνῇς construction recurs in v. 8, binding the two verses.
συνῇςyou may understand / be wisePres Act Subj 2 Sg · συνίημιverb of purpose clause (subjunctive after ἵνα)→ durative present subjunctive (ongoing understanding/skill)συνίημι: 'understand / perceive / act wisely / prosper'; renders שָׂכַל (Hiphil, 'act prudently / have success'); the LXX's συνίημι captures both the cognitive ('understand') and practical ('be successful, act wisely') senses of the Hebrew; obedience is the path to prudent success.
ἐνinpreposition + dative (sphere: 'in all things')ἐν + dative: 'in'; marks the comprehensive sphere of the promised insight — every undertaking.
πᾶσινallDativesubstantival adjective (object of ἐν: 'in all things')πᾶς (dat. pl. πᾶσιν): 'all'; the neuter 'in all things' makes the promise of insight all-embracing, qualified by the relative clause that follows.
οἷςwhateverDativerelative pronoun (attracted to dative πᾶσιν; antecedent 'all things')ὅς (dat. pl. οἷς): the relative is attracted into the dative case of its antecedent πᾶσιν; with ἐάν + subjunctive it forms an indefinite relative ('in whatever things you may do').
ἐὰνevermodal particle (with subjunctive: indefinite relative)ἐάν: here equivalent to ἄν after the relative, marking indefiniteness ('whatever you may do').
πράσσῃςyou do / practicePres Act Subj 2 Sg · πράσσωverb of indefinite relative clause (subjunctive)→ durative present subjunctive (whatever you habitually do)πράσσω: 'do / practice / accomplish'; the present subjunctive in the indefinite relative clause embraces the whole range of Joshua's activity — in all of it, obedience secures success.
8
καὶ οὐκ ἀποστήσεται ἡ βίβλος τοῦ νόμου τούτου ἐκ τοῦ στόματός σου καὶ μελετήσεις ἐν αὐτῷ ἡμέρας καὶ νυκτός ἵνα συνῇς ποιεῖν πάντα τὰ γεγραμμένα τότε εὐοδωθήσῃ καὶ εὐοδώσεις τὰς ὁδούς σου καὶ τότε συνήσεις
And the book of this law shall not depart from your mouth, and you shall meditate on it day and night, that you may understand to do all that is written; then you will prosper and make your ways successful, and then you will understand.
v. 8 deepens v. 7: the book of the law must never depart from Joshua's mouth, and he is to meditate (μελετήσεις) on it day and night. A purpose clause (ἵνα συνῇς ποιεῖν) echoes v. 7. The double τότε ('then … then') with εὐοδωθήσῃ / εὐοδώσεις / συνήσεις promises threefold success — prosperity, prosperous ways, and insight — as the covenantal fruit of meditation. The verse is foundational for the OT theology of meditative law-keeping (cf. Ps 1:2).
Word-by-word analysis· 35 words
καὶandcoordinate conjunction (continuing the law-charge)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οὐκnotnegative particle (with ἀποστήσεται)οὐ (οὐκ): negates the future ἀποστήσεται, with imperatival force ('let it not depart').
ἀποστήσεταιshall depart / withdrawFut Mid Indic 3 Sg · ἀφίστημιmain verb (prohibitive future: 'shall not depart')→ imperatival future (prohibition with assured outcome)ἀφίστημι (mid. ἀφίσταμαι): 'withdraw / depart / stand away from'; renders מוּשׁ ('depart'); the law is not to leave Joshua's mouth — i.e., he is to keep reciting and rehearsing it continually; the imperatival future blends command and promise.
ἡtheNominativearticle (with βίβλος)ἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
βίβλοςbook / scrollNominativesubject of ἀποστήσεταιβίβλος: 'book / scroll'; renders סֵפֶר; ἡ βίβλος τοῦ νόμου ('the book of the law') is the written Torah of Moses (Deut 31:24–26); the phrase presupposes a fixed, authoritative document that governs the new leader.
τοῦof theGenitivearticle (with νόμου)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
νόμουlawGenitivegenitive (epexegetical/possessive: 'book of the law')νόμος: 'law'; renders תּוֹרָה; the Mosaic law is the content of the book that must govern Joshua's speech and conduct.
τούτουthisGenitivedemonstrative adjective (modifying νόμου)οὗτος: 'this'; τοῦ νόμου τούτου ('this law') points to the specific Torah delivered by Moses, now binding on Joshua.
ἐκfrom / out ofpreposition + genitive (separation)ἐκ: 'out of / from'; marks the mouth as that from which the law must not depart.
τοῦtheGenitivearticle (with στόματός)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
στόματόςmouthGenitivegenitive object of ἐκστόμα: 'mouth'; renders פֶּה; 'from your mouth' implies continual oral recitation and confession of the law — the Torah is to be perpetually on Joshua's lips, not merely in a scroll.
σουyourGenitivegenitive of possession (with στόματός)σύ (gen. sg. σου): the law belongs in Joshua's own mouth — the charge is intensely personal.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
μελετήσειςyou shall meditate / ponderFut Act Indic 2 Sg · μελετάωmain verb (imperatival future: 'you shall meditate')→ imperatival future (commanded continual meditation)μελετάω: 'meditate / practice / ponder / murmur (a text aloud)'; renders הָגָה ('mutter / muse'); the imperatival future commands sustained reflective recitation of the law; the same verb and idea anchor Ps 1:2 (ἐν τῷ νόμῳ … μελετήσει ἡμέρας καὶ νυκτός) — meditation, not mere reading, is the mark of the blessed.
ἐνon / inpreposition + dative (object of meditation)ἐν + dative: 'in / on'; μελετάω ἐν ('meditate on') is the LXX idiom (cf. Ps 1:2), the dative marking the law as the object of continual reflection.
αὐτῷitDativedative object of ἐν (referring to the law/book)αὐτός (dat. sg. αὐτῷ): refers to the νόμος / βίβλος — the law is the constant object of Joshua's meditation.
ἡμέραςby dayGenitivegenitive of time (within which: 'by day')ἡμέρα (gen. ἡμέρας): the genitive of time conveys 'during the day'; with νυκτός it forms the merism ἡμέρας καὶ νυκτός ('day and night') = continually, without ceasing.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
νυκτόςby nightGenitivegenitive of time (within which: 'by night')νύξ (gen. νυκτός): the genitive of time ('during the night'); ἡμέρας καὶ νυκτός renders יוֹמָם וָלַיְלָה, expressing unceasing devotion to the law.
ἵναso thatpurpose conjunction (with subjunctive συνῇς)ἵνα: 'so that'; introduces the purpose of meditation — understanding-in-order-to-do; the construction ἵνα συνῇς echoes v. 7, binding fidelity, meditation, and insight.
συνῇςyou may understandPres Act Subj 2 Sg · συνίημιverb of purpose clause (subjunctive after ἵνα)→ durative present subjunctive (ongoing understanding)συνίημι: 'understand / be wise / prosper'; the same verb as v. 7; here understanding is explicitly purposive toward doing (ποιεῖν) all that is written — comprehension that issues in obedience.
ποιεῖνto doPres Act Inf · ποιέωcomplementary infinitive (with συνῇς: 'understand to do')→ durative present infinitive (ongoing performance)ποιέω: 'do / perform'; the infinitive specifies the goal of understanding — to carry out all that is written; knowledge of the law is never an end in itself but is ordered to practice.
πάνταallAccusativeadjective (modifying τὰ γεγραμμένα)πᾶς: 'all'; πάντα τὰ γεγραμμένα ('all that is written') makes the entire written law, without selection, the object of obedience.
τὰthe thingsAccusativearticle (substantivizing γεγραμμένα)τὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
γεγραμμέναwritten / having been writtenPerf Pass Ptcp Neut Acc Pl · γράφωsubstantival participle (direct object of ποιεῖν: 'the things written')→ resultative perfect participle (standing written record)γράφω (perf. pass. ptcp.): 'write'; the perfect participle τὰ γεγραμμένα ('the things that stand written') denotes the fixed, abiding text of the law; the perfect stresses the permanence and authority of the written Torah — what is written remains written and binding.
τότεthentemporal adverb (apodosis: consequence of obedience)τότε: 'then / at that time'; the first of two τότε marks the consequence — prosperity follows obedience; the doubled τότε frames the rewards as the certain sequel to meditation.
εὐοδωθήσῃyou will prosper / have a good wayFut Pass Indic 2 Sg · εὐοδόωmain verb (consequence: 'then you will prosper')→ predictive future (promised result of obedience)εὐοδόω: 'make a good journey / prosper / succeed'; from εὖ + ὁδός ('good road'); renders צָלַח ('prosper'); the passive εὐοδωθήσῃ ('you will be prospered') treats success as divinely granted; the cognate verb and noun (ὁδούς) recur in the next clause, building a 'good-way / prosperous-ways' wordplay.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εὐοδώσειςyou will make prosperous / make successfulFut Act Indic 2 Sg · εὐοδόωmain verb (consequence: 'and you will make your ways prosperous')→ predictive future (promised result of obedience)εὐοδόω (act.): the active 'you will make (your ways) prosperous' complements the passive εὐοδωθήσῃ; the figura etymologica with ὁδούς ('ways / roads') is built into the verb (εὐ-οδ-όω = 'good-road'), so 'you will good-road your roads' — a vivid promise of successful conduct.
τὰςtheAccusativearticle (with ὁδούς)τὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδούςways / roadsAccusativedirect object of εὐοδώσειςὁδός: 'way / road / journey'; renders דֶּרֶךְ; τὰς ὁδούς σου ('your ways') is a metaphor for the whole course of life and conduct; the cognate link with εὐοδόω makes the promise concrete: your paths will be made good.
σουyourGenitivegenitive of possession (with ὁδούς)σύ (gen. sg. σου): 'your ways' — the success promised attaches personally to Joshua's whole conduct of life and leadership.
καὶandcoordinate conjunction (introducing second τότε-clause)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
τότεthentemporal adverb (second apodosis)τότε: the second 'then' rounds off the promise with insight (συνήσεις), forming an inclusio with συνῇς at the start of the purpose clause — meditation leads to understanding, and understanding is its crowning reward.
συνήσειςyou will understand / be wiseFut Act Indic 2 Sg · συνίημιmain verb (final consequence: 'then you will understand')→ predictive future (crowning result of obedience)συνίημι (fut. συνήσεις): 'understand / act wisely / prosper'; the future caps the chain begun with the two subjunctives συνῇς (vv. 7–8): obedience and meditation yield, in the end, true understanding and prudent success — the same σ-υν root framing the whole law-charge.
9
ἰδοὺ ἐντέταλμαί σοι ἴσχυε καὶ ἀνδρίζου μὴ δειλιάσῃς μηδὲ φοβηθῇς ὅτι μετὰ σοῦ κύριος ὁ θεός σου εἰς πάντα οὗ ἐὰν πορεύῃ
Behold, I have commanded you: be strong and act like a man; do not be afraid nor terrified, for the LORD your God is with you in everything, wherever you go.
v. 9 closes the divine commission with the attention-marker ἰδού and the perfect ἐντέταλμαι ('I have charged you,' a binding standing command). The refrain ἴσχυε καὶ ἀνδρίζου sounds a third time, now reinforced by a prohibition of fear (μὴ δειλιάσῃς μηδὲ φοβηθῇς) and grounded (ὅτι) in the presence-promise μετὰ σοῦ κύριος ὁ θεός σου — the same assurance of v. 5, now universalized to 'everything, wherever you go.'
Word-by-word analysis· 22 words
ἰδοὺbeholddemonstrative particle / attention-markerἰδού: 'behold / look'; renders הִנֵּה; a frozen aorist imperative of εἶδον used as an interjection to arrest attention and lend solemnity to the charge that follows.
ἐντέταλμαίI have commanded / chargedPerf Mid Indic 1 Sg · ἐντέλλομαιmain verb (solemn statement of the standing charge)→ resultative perfect (a charge given and remaining in force)ἐντέλλομαι: 'command / charge'; the perfect ἐντέταλμαι presents the commission not as a momentary order but as a standing, binding charge — 'I have (hereby) commanded you' — that abides over Joshua's whole career; same verb-root as vv. 7, 10, 11, etc.
σοιyouDativedative indirect object (recipient of the charge)σύ (dat. sg. σοι): Joshua is the one charged — the commission is personal and direct.
ἴσχυεbe strongPres Act Impv 2 Sg · ἰσχύωmain verb (courage-refrain, third occurrence)→ durative present imperative (sustained resolve)ἰσχύω: the third and climactic sounding of the refrain ἴσχυε καὶ ἀνδρίζου, now flanked by a prohibition of fear and the strongest statement of divine presence.
καὶandcoordinate conjunction (linking the imperatives)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀνδρίζουact like a man / be courageousPres Mid Impv 2 Sg · ἀνδρίζομαιmain verb (courage-refrain, third occurrence)→ durative present imperative (sustained courage)ἀνδρίζομαι: the third pairing with ἴσχυε seals the refrain; the threefold repetition (vv. 6, 7, 9) is the rhetorical backbone of the commission and is echoed by the people at v. 18.
μὴnotnegative particle (with subjunctive δειλιάσῃς: prohibition)μή: the subjective negative; with the aorist subjunctive it forms a prohibition ('do not be afraid').
δειλιάσῃςbe afraid / be cowardlyAor Act Subj 2 Sg · δειλιάωmain verb (prohibitive subjunctive: 'do not be afraid')→ ingressive aorist subjunctive (prohibition: do not become fearful)δειλιάω: 'be cowardly / shrink in fear'; renders עָרַץ / חָתַת; the aorist subjunctive with μή prohibits the onset of cowardice; δειλία ('cowardice') is the precise opposite of the ἀνδρεία ('courage') urged by ἀνδρίζου — the prohibition is the negative counterpart of the refrain (cf. 2 Tim 1:7).
μηδὲnornegative coordinating conjunction (with subjunctive)μηδέ: 'and not / nor'; couples the second prohibition to the first, doubling the ban on fear.
φοβηθῇςbe terrified / fearAor Pass Subj 2 Sg · φοβέομαιmain verb (prohibitive subjunctive: 'nor be afraid')→ ingressive aorist subjunctive (prohibition: do not be seized by fear)φοβέομαι: 'fear / be afraid / be terrified'; renders יָרֵא; the passive aorist subjunctive (deponent in sense) with μηδέ completes the double prohibition; the pairing δειλιάσῃς / φοβηθῇς piles up the warning against the fear that obedience and divine presence make groundless.
ὅτιbecause / forcausal conjunction (grounding the prohibition of fear)ὅτι: 'because / for'; introduces the ground for courage and the ban on fear — the abiding presence of YHWH.
μετὰwithpreposition + genitive (accompaniment, fronted predicate)μετά + genitive: 'with'; the fronted μετὰ σοῦ ('with you') stresses the presence-promise — the same phrase as v. 5, here made the explicit basis of fearlessness.
σοῦyouGenitivegenitive object of μετά (Joshua)σύ (gen. sg. σοῦ): the object of the divine accompaniment — Joshua; the people will pray the same μετὰ σοῦ over him at v. 17.
κύριοςLORDNominativesubject (of an implied copula: 'the LORD … is with you')κύριος: rendering of the Tetragrammaton יהוה; the subject of the verbless presence-clause; the bare nominal sentence (no copula) reflects the Hebrew nominal clause כִּי עִמְּךָ יהוה.
ὁtheNominativearticle (with θεός)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativenominative in apposition to κύριοςθεός: 'God'; renders אֱלֹהִים; κύριος ὁ θεός σου ('the LORD your God') is the covenant formula combining the divine name and the relational 'your God,' the bedrock of the presence-promise.
σουyourGenitivegenitive of relationship (with θεός)σύ (gen. sg. σου): 'your God' — the covenant possessive personalizes the presence; YHWH is not merely present but present as Joshua's own covenant God.
εἰςin / untopreposition + accusative (extent: 'in everything')εἰς + accusative: here 'in / with respect to'; εἰς πάντα ('in everything / in all respects') extends the presence to every undertaking, qualified by the relative clause that follows.
πάνταeverythingAccusativesubstantival adjective (object of εἰς)πᾶς (neut. pl. πάντα): 'all things / everything'; the comprehensive scope of the promise — there is no situation in which YHWH will not be with Joshua.
οὗwhererelative adverb of place (with ἐάν + subjunctive: indefinite)οὗ: 'where'; the relative adverb of place, with ἐάν + subjunctive (πορεύῃ), forms an indefinite local clause ('wherever you may go').
ἐὰνevermodal particle (with subjunctive: indefiniteness)ἐάν: here ≈ ἄν, marking the local clause as indefinite ('wherever').
πορεύῃyou may goPres Mid Subj 2 Sg · πορεύομαιverb of indefinite local clause (subjunctive)→ durative present subjunctive (wherever you continually go)πορεύομαι: 'go / proceed / journey'; the present subjunctive in the indefinite local clause makes the presence-promise mobile and unconditional — in every place Joshua's leadership takes him, YHWH goes too.
10
καὶ ἐνετείλατο Ἰησοῦς τοῖς γραμματεῦσιν τοῦ λαοῦ λέγων
And Joshua commanded the officers of the people, saying:
v. 10 turns from the divine speech (vv. 1–9) to Joshua's own administrative action: the verb ἐνετείλατο ('commanded') is now predicated of Joshua, mirroring the divine ἐντέλλομαι and showing the charge flowing onward through the new leader. The participle λέγων introduces the orders of v. 11.
Word-by-word analysis· 8 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)καί: marks the transition from divine speech to Joshua's first recorded action as commander.
ἐνετείλατοcommanded / chargedAor Mid Indic 3 Sg · ἐντέλλομαιmain verb (Joshua's command to the officers)→ constative aorist (single decisive command)ἐντέλλομαι: 'command / charge'; the same verb used of YHWH (v. 9) and Moses (v. 7) is now used of Joshua — the chain of authoritative command descends from God through Moses to Joshua and onward to the people; Joshua immediately exercises the leadership just conferred.
ἸησοῦςJoshuaNominativesubjectἸησοῦς: the nominative of the declined name (cf. dat. Ἰησοῖ, v. 1); Joshua is now the acting subject, taking up the role of commander in fulfilment of the commission.
τοῖςtheDativearticle (with γραμματεῦσιν)τοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
γραμματεῦσινscribes / officersDativedative indirect object (recipients of the command)γραμματεύς (dat. pl. γραμματεῦσιν): 'scribe / official / officer'; renders שֹׁטֵר ('officer / overseer'); in the wilderness organization these were administrative officers charged with marshalling the people (cf. Deut 1:15; 20:5); Joshua's command passes through this existing chain of authority.
τοῦof theGenitivearticle (with λαοῦ)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive of relationship ('officers of the people')λαός: 'people'; the genitive identifies the officers as those set over Israel — the administrative cadre through which Joshua mobilizes the nation for the crossing.
λέγωνsayingPres Act Ptcp Masc Nom Sg · λέγωparticiple (speech-introducing, modifying Ἰησοῦς)→ imperfective participleλέγω (pres. ptcp.): the participle λέγων (rendering לֵאמֹר) introduces the direct command of v. 11, the same Hebraism as in v. 1.
11
εἰσέλθατε κατὰ μέσον τῆς παρεμβολῆς τοῦ λαοῦ καὶ ἐντείλασθε τῷ λαῷ λέγοντες ἑτοιμάζεσθε ἐπισιτισμόν ὅτι ἔτι τρεῖς ἡμέραι καὶ ὑμεῖς διαβαίνετε τὸν Ιορδάνην τοῦτον εἰσελθόντες κατασχεῖν τὴν γῆν ἣν κύριος ὁ θεὸς τῶν πατέρων ὑμῶν δίδωσιν ὑμῖν
Go through the midst of the camp of the people and command the people, saying: Prepare provisions, for in three days more you will cross this Jordan, going in to take possession of the land which the LORD the God of your fathers is giving you.
v. 11 gives the content of Joshua's charge to the officers, itself nested with a further command to relay to the people (ἐντείλασθε … λέγοντες). The order is concrete: prepare provisions, for in three days the people will cross the Jordan to possess the land. The land-clause repeats the divine grant (δίδωσιν, present, as in v. 2), now mediated through Joshua and grounded in the God 'of your fathers.'
Word-by-word analysis· 37 words
εἰσέλθατεgo in / enterAor Act Impv 2 Pl · εἰσέρχομαιmain verb (command to the officers)→ ingressive aorist imperative (decisive command to go through the camp)εἰσέρχομαι: 'go in / enter'; the late aorist imperative εἰσέλθατε (with -α- aorist endings, characteristic of Koine) orders the officers to move through the camp; the cognate participle εἰσελθόντες recurs later in the verse of the people entering the land.
κατὰthroughout / according topreposition + accusative (distributive/local: 'through the midst')κατά + accusative: here local-distributive; κατὰ μέσον ('through the midst of') directs the officers to traverse the whole camp so that the order reaches everyone.
μέσονmidstAccusativeaccusative (with κατά: 'through the midst')μέσος: 'middle / midst'; κατὰ μέσον τῆς παρεμβολῆς ('through the middle of the camp') renders the Hebrew בְּקֶרֶב הַמַּחֲנֶה, emphasizing comprehensive circulation of the order.
τῆςof theGenitivearticle (with παρεμβολῆς)τῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcamp / encampmentGenitivegenitive (with μέσον: 'midst of the camp')παρεμβολή: 'camp / army-encampment / battle-line'; renders מַחֲנֶה; a military term well-suited to Israel arrayed for the conquest; the people are encamped at Shittim, poised for the crossing.
τοῦof theGenitivearticle (with λαοῦ)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive of relationship ('camp of the people')λαός: 'people'; identifies the encampment as that of all Israel.
καὶandcoordinate conjunction (linking the two imperatives)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐντείλασθεcommand / chargeAor Mid Impv 2 Pl · ἐντέλλομαιmain verb (second command to the officers: relay the order)→ ingressive aorist imperative (decisive relaying of the charge)ἐντέλλομαι: 'command / charge'; the officers are themselves to ἐντείλασθε ('command') the people — the chain of charge extends one further link, from Joshua through the officers to the whole nation.
τῷtheDativearticle (with λαῷ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷpeopleDativedative indirect object (recipients of the relayed command)λαός: 'people'; the dative marks Israel as the ultimate addressee of the order to prepare for the crossing.
λέγοντεςsayingPres Act Ptcp Masc Nom Pl · λέγωparticiple (speech-introducing, modifying the officers)λέγω (pres. ptcp. pl.): the plural participle λέγοντες (rendering לֵאמֹר) introduces the words the officers are to speak to the people.
ἑτοιμάζεσθεprepare / make readyPres Mid Impv 2 Pl · ἑτοιμάζωmain verb (command to the people)→ durative present imperative (get yourselves ready)ἑτοιμάζω (mid. ἑτοιμάζομαι): 'prepare / make ready'; renders כּוּן (Hiphil); the middle voice ('prepare for yourselves') with present aspect calls for active, ongoing preparation; the object is the provisions needed for the imminent campaign.
ἐπισιτισμόνprovisions / food-supplyAccusativedirect object of ἑτοιμάζεσθεἐπισιτισμός: 'provisions / supply of food'; renders צֵידָה; the practical note that provisions are needed signals the cessation of the manna and the shift to ordinary sustenance for the conquest (cf. Josh 5:11–12).
ὅτιfor / becausecausal conjunction (grounding the command to prepare)ὅτι: 'for / because'; grounds the urgency of preparation in the imminence of the crossing — only three days remain.
ἔτιyet / stilltemporal adverb ('three days more')ἔτι: 'yet / still / more'; ἔτι τρεῖς ἡμέραι ('three days more / yet three days') fixes the short interval before the crossing, heightening the urgency.
τρεῖςthreeNominativenumeral (modifying ἡμέραι)τρεῖς: 'three'; the three-day reckoning is a conventional short interval for preparation in OT narrative (cf. Exod 19:11; Josh 3:2).
ἡμέραιdaysNominativesubject of an implied copula (verbless clause: 'three days [remain]')ἡμέρα (nom. pl. ἡμέραι): 'day'; the verbless clause ἔτι τρεῖς ἡμέραι ('yet three days') is a temporal nominal sentence — '(there are) yet three days' before the crossing.
καὶandcoordinate conjunction (apodotic: 'and then you cross')καί: here near-apodotic, linking the three-day interval to its sequel — 'three days more, and (then) you cross.'
ὑμεῖςyouNominativesubject (emphatic pronoun)σύ (nom. pl. ὑμεῖς): the emphatic plural underscores that the whole people — not just a vanguard — will make the crossing.
διαβαίνετεyou cross overPres Act Indic 2 Pl · διαβαίνωmain verb (futuristic present: imminent crossing)→ futuristic present (certain imminent action presented as underway)διαβαίνω: 'cross over'; the present διαβαίνετε for an imminent future event conveys the certainty and nearness of the crossing; the same thematic verb as διάβηθι (v. 2) and διαβήσεσθε (v. 14).
τὸνtheAccusativearticle (with Ιορδάνην)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙορδάνηνJordanAccusativedirect object of διαβαίνετεΙορδάνης: the Jordan again as the object of crossing (cf. v. 2); the river is the threshold the people are about to cross under Joshua's lead.
τοῦτονthisAccusativedemonstrative adjective (modifying Ιορδάνην)οὗτος: 'this'; τὸν Ιορδάνην τοῦτον ('this Jordan') makes the river vividly present — the very boundary before their eyes is about to be crossed.
εἰσελθόντεςhaving entered / going inAor Act Ptcp Masc Nom Pl · εἰσέρχομαιcircumstantial participle (purpose/attendant circumstance with κατασχεῖν)→ ingressive aorist participle (entering the land)εἰσέρχομαι (aor. ptcp.): 'go in / enter'; the participle εἰσελθόντες ('having gone in / going in') describes the entry into the land that accompanies the purpose-infinitive κατασχεῖν; cognate with the imperative εἰσέλθατε at the verse's head.
κατασχεῖνto take possession of / seizeAor Act Inf · κατέχωinfinitive of purpose (goal of the crossing)→ aorist infinitive (purpose: to possess)κατέχω (aor. inf. κατασχεῖν): 'hold fast / take possession of / occupy'; renders יָרַשׁ ('take possession / dispossess'); the infinitive of purpose names the goal of crossing — not mere passage but conquest and settlement of the land.
τὴνtheAccusativearticle (with γῆν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of κατασχεῖνγῆ: 'land'; the object of possession — the promised inheritance, again defined by the divine grant.
ἣνwhichAccusativerelative pronoun (object of δίδωσιν, modifying γῆν)ὅς: relative pronoun; the accusative ἥν is the object of δίδωσιν in the relative clause that grounds the land in the divine gift.
κύριοςLORDNominativesubject of δίδωσινκύριος: rendering of the Tetragrammaton יהוה; the giver of the land, here further defined as 'the God of your fathers,' tying the present gift to the patriarchal promise.
ὁtheNominativearticle (with θεὸς)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenominative in apposition to κύριοςθεός: 'God'; κύριος ὁ θεὸς τῶν πατέρων ὑμῶν ('the LORD the God of your fathers') invokes the patriarchal covenant-formula (cf. Exod 3:15), grounding the land-gift in the promises to Abraham, Isaac, and Jacob.
τῶνof theGenitivearticle (with πατέρων)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρωνfathersGenitivegenitive of relationship ('God of the fathers')πατήρ (gen. pl. πατέρων): 'father'; 'the God of your fathers' anchors the conquest in the patriarchal covenant, echoing the oath to the πατράσιν of v. 6.
ὑμῶνyourGenitivegenitive of relationship (with πατέρων)σύ (gen. pl. ὑμῶν): 'your fathers' — the possessive ties the present generation to the recipients of the original promise.
δίδωσινis giving / givesPres Act Indic 3 Sg · δίδωμιverb of relative clause (divine land-grant)→ progressive/futuristic present (the giving in process, sure of completion)δίδωμι: 'give'; the present δίδωσιν matches ἐγὼ δίδωμι (v. 2) and recurs in v. 15 — the land-grant is a present, ongoing divine reality that the conquest will realize.
ὑμῖνto youDativedative indirect object (recipients of the land)σύ (dat. pl. ὑμῖν): 'to you' — the people are the recipients of the land their God is granting.
12
καὶ τῷ Ρουβην καὶ τῷ Γαδ καὶ τῷ ἡμίσει φυλῆς Μανασση εἶπεν Ἰησοῦς
And to Reuben and to Gad and to the half-tribe of Manasseh Joshua said:
v. 12 introduces a distinct speech addressed specifically to the two-and-a-half tribes — Reuben, Gad, and half Manasseh — who had received their inheritance east of the Jordan (Num 32). The fronted datives (τῷ Ρουβην … τῷ Γαδ … τῷ ἡμίσει) single them out for the special charge of vv. 13–15 to cross over armed ahead of their brothers.
Word-by-word analysis· 13 words
καὶandnarrative conjunction (introducing the special address)καί: links the general orders (vv. 10–11) to the particular charge now given to the Transjordan tribes.
τῷto theDativearticle (with Ρουβην)the article τῷ governs the indeclinable tribal name Ρουβην, supplying its dative case ('to Reuben').
ΡουβηνReubendative indirect object (indeclinable proper noun, case marked by article)Ρουβην: transliteration of Hebrew רְאוּבֵן; indeclinable in the LXX, its case shown by the article τῷ; the eldest tribe, settled east of the Jordan (Num 32:1–5, 33).
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
τῷto theDativearticle (with Γαδ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΓαδGaddative indirect object (indeclinable proper noun, case marked by article)Γαδ: transliteration of Hebrew גָּד; indeclinable, case shown by τῷ; the tribe of Gad shared the Transjordan settlement with Reuben (Num 32).
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
τῷto theDativearticle (with ἡμίσει)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμίσειhalfDativesubstantival adjective (dative: 'to the half')ἥμισυς, -εια, -υ: 'half'; the dative neuter ἡμίσει substantivized ('the half'), modified by the genitive φυλῆς Μανασση ('of the tribe of Manasseh'); renders חֲצִי; the half-tribe of Manasseh likewise inherited east of the Jordan (Num 32:33; Deut 3:13).
φυλῆςof the tribeGenitivepartitive genitive (with ἡμίσει: 'half of the tribe')φυλή: 'tribe / clan'; renders מַטֶּה / שֵׁבֶט; the partitive genitive specifies that only half the tribe of Manasseh is meant — the portion that settled in Transjordan (Num 32:33).
Μανασσηof Manassehgenitive of relationship (indeclinable proper noun, with φυλῆς)Μανασση: transliteration of Hebrew מְנַשֶּׁה; indeclinable in the LXX, here genitive in sense ('of Manasseh'); Joseph's elder son, whose tribe was divided between Transjordan and Cisjordan holdings.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω: the aorist εἶπεν introduces Joshua's special address to the two-and-a-half tribes; the verb-subject order (verb before Ἰησοῦς) follows Hebrew narrative syntax.
ἸησοῦςJoshuaNominativesubject of εἶπενἸησοῦς: nominative subject; Joshua personally addresses the Transjordan tribes, reminding them of Moses' charge in vv. 13–15.
13
μνήσθητε τὸ ῥῆμα κυρίου ὃ ἐνετείλατο ὑμῖν Μωυσῆς ὁ παῖς κυρίου λέγων κύριος ὁ θεὸς ὑμῶν κατέπαυσεν ὑμᾶς καὶ ἔδωκεν ὑμῖν τὴν γῆν ταύτην
Remember the word which Moses the servant of the LORD commanded you, saying: The LORD your God has given you rest and has given you this land.
v. 13 opens the charge to the two-and-a-half tribes with the imperative μνήσθητε ('remember'), recalling Moses' word (Num 32:20–22). The relative clause and embedded quotation set out the premise: YHWH has already given them rest (κατέπαυσεν) and land east of the Jordan — the basis from which their obligation to help their brothers follows in vv. 14–15.
Word-by-word analysis· 24 words
μνήσθητεrememberAor Pass Impv 2 Pl · μιμνῄσκομαιmain verb (imperative to the Transjordan tribes)→ ingressive aorist imperative (call to active remembrance)μιμνῄσκομαι (aor. pass. impv. μνήσθητε): 'remember / call to mind / be mindful of'; renders זָכַר; the passive-form imperative is deponent in force; 'remembering' in OT idiom is not mere recollection but acting upon a binding obligation — here, Moses' stipulation about crossing armed.
τὸtheAccusativearticle (with ῥῆμα)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμαword / matterAccusativedirect object of μνήσθητεῥῆμα: 'word / saying / matter'; renders דָּבָר; the 'word of the LORD' here is the specific command transmitted through Moses (Num 32); ῥῆμα can denote both the utterance and the thing commanded.
κυρίουof the LORDGenitivegenitive of source/possession ('word of the LORD')κύριος (gen. κυρίου): rendering of the Tetragrammaton יהוה; though delivered through Moses, the word is fundamentally YHWH's own command, lending it binding authority.
ὃwhichAccusativerelative pronoun (object of ἐνετείλατο, modifying ῥῆμα)ὅς (neut. ὅ): relative pronoun; the accusative ὅ is the object of ἐνετείλατο in the relative clause identifying which word is meant.
ἐνετείλατοcommandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of relative clause (Moses' command)→ constative aorist (the historic Mosaic command)ἐντέλλομαι: 'command / charge'; the same verb threading the chapter; here it refers to Moses' charge in Num 32:20–32 that the Transjordan tribes' warriors cross over with their brothers before settling.
ὑμῖνyouDativedative indirect object (recipients of the command)σύ (dat. pl. ὑμῖν): the two-and-a-half tribes are the addressees of Moses' original charge, now invoked by Joshua.
ΜωυσῆςMosesNominativesubject of ἐνετείλατοΜωυσῆς: nominative subject; Moses is the human commander whose word remains authoritative under Joshua.
ὁtheNominativearticle (with παῖς)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖςservantNominativenominative in apposition to Μωυσῆςπαῖς: 'servant / child'; Μωυσῆς ὁ παῖς κυρίου ('Moses the servant of the LORD') repeats the honorific of v. 7 (there ὁ παῖς μου), now with κυρίου — Moses' authority derives from his standing as YHWH's servant, making his command binding even after his death.
κυρίουof the LORDGenitivegenitive of relationship (with παῖς: 'servant of the LORD')κύριος (gen. κυρίου): rendering of יהוה; 'servant of the LORD' is Moses' supreme title, the warrant for the abiding authority of his commands.
λέγωνsayingPres Act Ptcp Masc Nom Sg · λέγωparticiple (speech-introducing, modifying Μωυσῆς)→ imperfective participleλέγω (pres. ptcp.): the participle λέγων introduces the content of Moses' word — the assurance of rest and land that follows.
κύριοςLORDNominativesubject of κατέπαυσενκύριος: rendering of יהוה; subject of the quoted word — YHWH himself is the giver of rest and land to the Transjordan tribes.
ὁtheNominativearticle (with θεὸς)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenominative in apposition to κύριοςθεός: 'God'; κύριος ὁ θεὸς ὑμῶν ('the LORD your God') is the covenant-formula; the relational 'your God' binds the gift of rest to the covenant people.
ὑμῶνyourGenitivegenitive of relationship (with θεὸς)σύ (gen. pl. ὑμῶν): 'your God' — the covenant possessive personalizes the gift to the two-and-a-half tribes.
κατέπαυσενgave rest / caused to restAor Act Indic 3 Sg · καταπαύωmain verb of quoted word (the gift of rest)→ constative aorist (accomplished gift of rest)καταπαύω: 'cause to rest / give rest / settle'; renders נוּחַ (Hiphil); the aorist κατέπαυσεν ὑμᾶς ('has given you rest') treats the Transjordan settlement as a completed gift of rest; the cognate καταπαύσῃ recurs in v. 15 of the rest yet to be given to the western tribes — 'rest' (κατάπαυσις) is a key theme later developed in Heb 3–4.
ὑμᾶςyouAccusativedirect object of κατέπαυσενσύ (acc. pl. ὑμᾶς): the two-and-a-half tribes are the recipients of the rest already granted east of the Jordan.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb of quoted word (the gift of land)→ constative aorist (accomplished gift of land)δίδωμι: 'give'; the aorist ἔδωκεν ('has given') pairs with κατέπαυσεν: rest and land are an accomplished gift to the Transjordan tribes, in contrast to the present δίδωσιν of the land still to be taken west of the Jordan (vv. 11, 15).
ὑμῖνto youDativedative indirect object (recipients of the land)σύ (dat. pl. ὑμῖν): the recipients of the Transjordan land-grant.
τὴνtheAccusativearticle (with γῆν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of ἔδωκενγῆ: 'land'; here specifically the Transjordan territory already allotted to Reuben, Gad, and half-Manasseh (Num 32:33).
ταύτηνthisAccusativedemonstrative adjective (modifying γῆν)οὗτος: 'this'; τὴν γῆν ταύτην ('this land') deictically points to the Transjordan land on which the tribes are presently encamped — already theirs by Moses' allotment.
14
αἱ γυναῖκες ὑμῶν καὶ τὰ παιδία ὑμῶν καὶ τὰ κτήνη ὑμῶν κατοικείτωσαν ἐν τῇ γῇ ᾗ ἔδωκεν ὑμῖν ὑμεῖς δὲ διαβήσεσθε εὔζωνοι πρότεροι τῶν ἀδελφῶν ὑμῶν πᾶς ὁ ἰσχύων καὶ συμμαχήσετε αὐτοῖς
Your wives and your children and your livestock shall dwell in the land which he gave you; but you shall cross over well-armed, ahead of your brothers, everyone who is strong, and you shall fight alongside them,
v. 14 spells out the obligation: the dependents (wives, children, livestock) remain in the Transjordan land, but the fighting men (ὑμεῖς δέ … πᾶς ὁ ἰσχύων) must cross over armed (εὔζωνοι), ahead of their brothers (πρότεροι τῶν ἀδελφῶν), to fight alongside them (συμμαχήσετε). The contrast αἱ γυναῖκες … ὑμεῖς δέ ('your women … but you') marks the division of roles.
Word-by-word analysis· 32 words
αἱtheNominativearticle (with γυναῖκες)αἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκεςwives / womenNominativesubject of κατοικείτωσανγυνή (nom. pl. γυναῖκες): 'woman / wife'; renders נָשִׁים; the first of the three categories of dependents who are to remain behind in the Transjordan land while the men go to war.
ὑμῶνyourGenitivegenitive of possession (with γυναῖκες)σύ (gen. pl. ὑμῶν): 'your wives' — the possessive personalizes the charge to the Transjordan families.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
τὰtheNominativearticle (with παιδία)τὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδίαchildren / little onesNominativesubject (coordinate with γυναῖκες)παιδίον (nom. pl. παιδία): 'small child / little one'; renders טַף ('little ones / dependents'); the second category of those remaining behind, safe from the dangers of the campaign.
ὑμῶνyourGenitivegenitive of possession (with παιδία)σύ (gen. pl. ὑμῶν): 'your children.'
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
τὰtheNominativearticle (with κτήνη)τὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
κτήνηlivestock / cattleNominativesubject (coordinate with γυναῖκες)κτῆνος (nom. pl. κτήνη): 'livestock / cattle / beast'; renders מִקְנֶה / בְּהֵמָה; the Transjordan tribes were notably rich in livestock (Num 32:1), the very reason they sought land east of the Jordan; their herds remain in the settled land.
ὑμῶνyourGenitivegenitive of possession (with κτήνη)σύ (gen. pl. ὑμῶν): 'your livestock.'
κατοικείτωσανlet them dwell / remainPres Act Impv 3 Pl · κατοικέωmain verb (third-person imperative: 'let them dwell')→ durative present imperative (let them go on dwelling)κατοικέω: 'dwell / inhabit / settle'; renders יָשַׁב; the third-person plural imperative κατοικείτωσαν directs that the dependents settle and remain in the Transjordan land while the warriors are away at war.
ἐνinpreposition + dative (locative)ἐν: preposition governing its complement and marking the relation specified by the clause.
τῇtheDativearticle (with γῇ)τῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῇlandDativedative of place (locative: 'in the land')γῆ: 'land'; the Transjordan territory granted by Moses, where the families are to stay.
ᾗwhichDativerelative pronoun (dative by attraction; object of ἔδωκεν)ὅς (dat. fem. ᾗ): the relative is attracted into the dative of its antecedent γῇ; in sense it is the object of ἔδωκεν ('the land which he gave you').
ἔδωκενhe gaveAor Act Indic 3 Sg · δίδωμιverb of relative clause (the prior land-grant)→ constative aorist (the accomplished Transjordan grant)δίδωμι: 'give'; the aorist ἔδωκεν (subject implied: the LORD / Moses) refers to the already-completed grant of the Transjordan land, echoing ἔδωκεν of v. 13.
ὑμῖνto youDativedative indirect object (recipients of the land)σύ (dat. pl. ὑμῖν): the two-and-a-half tribes, recipients of the eastern land.
ὑμεῖςyouNominativesubject (emphatic, contrasted with the dependents)σύ (nom. pl. ὑμεῖς): the emphatic pronoun with δέ sets the warriors in sharp contrast to their dependents — 'but you (the fighting men) shall cross.'
δὲbutadversative particle (post-positive; contrast with the dependents)δέ: 'but'; the post-positive adversative marks the contrast between those who stay (γυναῖκες … κτήνη) and those who must cross over to fight (ὑμεῖς).
διαβήσεσθεyou shall cross overFut Mid Indic 2 Pl · διαβαίνωmain verb (the warriors' obligation to cross)→ predictive/imperatival future (binding obligation to cross)διαβαίνω (fut. mid. διαβήσεσθε): 'cross over'; the future has obligatory force here; the thematic crossing-verb (cf. vv. 2, 11) is now applied specifically to the Transjordan warriors who must cross westward ahead of their brothers.
εὔζωνοιwell-armed / equipped for warNominativepredicate adjective (describing the warriors as they cross)εὔζωνος: 'well-girded / lightly equipped / ready for battle'; lit. 'with the belt well-fastened'; renders חֲמֻשִׁים ('in battle array / armed'); the adjective pictures the men stripped for action and armed, prepared to lead the assault.
πρότεροιahead / beforeNominativepredicate adjective (positional: 'in advance of')πρότερος: 'former / earlier / ahead'; the nominative plural πρότεροι τῶν ἀδελφῶν ('ahead of your brothers') marks the Transjordan warriors as the vanguard who cross first and lead the western tribes into battle (cf. Num 32:17, 21).
τῶνof theGenitivearticle (with ἀδελφῶν)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφῶνbrothersGenitivegenitive of comparison (with πρότεροι: 'ahead of the brothers')ἀδελφός (gen. pl. ἀδελφῶν): 'brother'; renders אַח; 'your brothers' are the other (Cisjordan) tribes; the kinship language stresses Israel's solidarity — the Transjordan tribes must not enjoy their rest while their brothers still fight for theirs.
ὑμῶνyourGenitivegenitive of relationship (with ἀδελφῶν)σύ (gen. pl. ὑμῶν): 'your brothers' — the bond of kinship grounds the obligation.
πᾶςeveryoneNominativesubject in apposition to ὑμεῖς (distributive: 'every strong man')πᾶς: 'every / all'; πᾶς ὁ ἰσχύων ('everyone who is strong / every able-bodied man') specifies which of the tribesmen must cross — all the fighting-fit men, in apposition to the emphatic ὑμεῖς.
ὁthe oneNominativearticle (substantivizing the participle ἰσχύων)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἰσχύωνbeing strong / able-bodiedPres Act Ptcp Masc Nom Sg · ἰσχύωsubstantival participle (with πᾶς ὁ: 'everyone who is strong')→ durative present participle (one who is (currently) strong)ἰσχύω (pres. ptcp.): 'be strong / be able'; the substantival participle ὁ ἰσχύων ('the one who is strong / able-bodied') designates the fighting men; the same verb as the refrain ἴσχυε — the strength commanded of Joshua is now required of every warrior.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
συμμαχήσετεyou shall fight alongside / be alliesFut Act Indic 2 Pl · συμμαχέωmain verb (the obligation to aid the brothers in battle)→ predictive/imperatival future (binding obligation to fight as allies)συμμαχέω: 'fight alongside / be an ally / give military aid'; the compound συν- ('together with') stresses common cause; the Transjordan warriors are to be allies (σύμμαχοι) of their brothers until the western land is subdued — solidarity in arms is the price of their early inheritance.
αὐτοῖςthemDativedative of association (with συμμαχήσετε: 'fight alongside them')αὐτός (dat. pl. αὐτοῖς): refers to the brothers (the Cisjordan tribes); the dative marks those with whom and for whom the Transjordan warriors will fight.
15
ἕως ἂν καταπαύσῃ κύριος ὁ θεὸς ὑμῶν τοὺς ἀδελφοὺς ὑμῶν ὥσπερ καὶ ὑμᾶς καὶ κληρονομήσωσιν καὶ οὗτοι τὴν γῆν ἣν κύριος ὁ θεὸς ἡμῶν δίδωσιν αὐτοῖς καὶ ἀπελεύσεσθε ἕκαστος εἰς τὴν κληρονομίαν αὐτοῦ ἣν δέδωκεν ὑμῖν Μωυσῆς εἰς τὸ πέραν τοῦ Ιορδάνου ἀπ᾿ ἀνατολῶν ἡλίου
until the LORD your God gives rest to your brothers as also to you, and they too inherit the land which the LORD our God is giving them; then you shall depart, each to his own inheritance, which Moses gave you beyond the Jordan toward the rising of the sun.
v. 15 sets the term of the obligation: the warriors must aid their brothers 'until' (ἕως ἄν + subjunctive) YHWH gives them rest too and they inherit their land; only then may each return (ἀπελεύσεσθε ἕκαστος) to his own inheritance east of the Jordan. The verse rounds off the Transjordan charge by balancing the rest already given them (v. 13) with the rest still to be won for their brothers, and locates their inheritance 'beyond the Jordan, toward the sunrise' (the east).
Word-by-word analysis· 45 words
ἕωςuntiltemporal conjunction (with ἄν + subjunctive: 'until')ἕως: 'until'; here temporal (not spatial as in v. 4), with ἄν + subjunctive marking an anticipated future point — the obligation lasts until rest is given to all.
ἂν—modal particle (with subjunctive in the temporal clause)ἄν: modal particle; with ἕως and the subjunctive καταπαύσῃ it marks the future temporal limit as contingent yet certain.
καταπαύσῃgives restAor Act Subj 3 Sg · καταπαύωverb of temporal clause (subjunctive after ἕως ἄν)→ ingressive aorist subjunctive (future point when rest is granted)καταπαύω: 'give rest'; the same verb as v. 13 (κατέπαυσεν), now in the subjunctive of the rest still to be granted to the western tribes — the obligation lasts 'until' that rest comes; the balance of κατέπαυσεν / καταπαύσῃ frames the whole charge.
κύριοςLORDNominativesubject of καταπαύσῃκύριος: rendering of יהוה; YHWH is the giver of rest to all the tribes alike.
ὁtheNominativearticle (with θεὸς)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenominative in apposition to κύριοςθεός: 'God'; κύριος ὁ θεὸς ὑμῶν ('the LORD your God') again the covenant-formula, here as giver of rest to the brothers.
ὑμῶνyourGenitivegenitive of relationship (with θεὸς)σύ (gen. pl. ὑμῶν): 'your God' — addressed to the Transjordan tribes.
τοὺςtheAccusativearticle (with ἀδελφοὺς)τοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοὺςbrothersAccusativedirect object of καταπαύσῃ (recipients of rest)ἀδελφός (acc. pl. ἀδελφούς): 'brother'; the Cisjordan tribes, who must yet be given rest before the Transjordan warriors may return; the kinship term again stresses Israel's solidarity.
ὑμῶνyourGenitivegenitive of relationship (with ἀδελφοὺς)σύ (gen. pl. ὑμῶν): 'your brothers.'
ὥσπερjust ascomparative conjunction ('as also you')ὥσπερ: 'just as / even as'; with καί it forms ὥσπερ καὶ ὑμᾶς ('as also you'), comparing the rest the brothers will receive to that already granted the Transjordan tribes.
καὶalsoadverbial/ascensive καί ('as also you')καί: ascensive 'also' within the comparison — the brothers' coming rest matches the Transjordan tribes' present rest.
ὑμᾶςyouAccusativeaccusative (object of an implied καταπαύσῃ in the comparison: 'as also [he gave rest to] you')σύ (acc. pl. ὑμᾶς): the comparison's second member — the Transjordan tribes, already given rest (v. 13).
καὶandcoordinate conjunction (continuing the temporal clause)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
κληρονομήσωσινthey may inherit / take possessionAor Act Subj 3 Pl · κληρονομέωverb of temporal clause (coordinate subjunctive with καταπαύσῃ)→ ingressive aorist subjunctive (future inheriting)κληρονομέω: 'inherit / take possession of (as one's allotment)'; renders יָרַשׁ / נָחַל; the subjunctive (still under ἕως ἄν) marks the brothers' future inheriting of the western land as the second condition for the warriors' release; cognate with κληρονομία ('inheritance') later in the verse.
καὶalsoadverbial καί ('they too')καί: adverbial 'also / too,' qualifying οὗτοι — 'they too' (the western tribes), like the Transjordan tribes, will inherit their land.
οὗτοιthese / theyNominativesubject of κληρονομήσωσιν (the brothers)οὗτος (nom. pl. οὗτοι): 'these'; refers to the Cisjordan brothers, who 'too' will come into their inheritance west of the Jordan.
τὴνtheAccusativearticle (with γῆν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of κληρονομήσωσινγῆ: 'land'; here the Cisjordan land yet to be conquered and inherited by the western tribes.
ἣνwhichAccusativerelative pronoun (object of δίδωσιν, modifying γῆν)ὅς: relative pronoun; the accusative ἥν is the object of δίδωσιν in the clause grounding the western land in the divine grant.
κύριοςLORDNominativesubject of δίδωσινκύριος: rendering of יהוה; the giver of the western land.
ὁtheNominativearticle (with θεὸς)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenominative in apposition to κύριοςθεός: 'God'; κύριος ὁ θεὸς ἡμῶν ('the LORD our God') — note the shift to the first-person plural 'our,' embracing speaker and hearers alike in the one covenant God who gives the land.
ἡμῶνourGenitivegenitive of relationship (with θεὸς)ἐγώ (gen. pl. ἡμῶν): 'our'; the shift from ὑμῶν ('your God,' earlier in the verse) to ἡμῶν ('our God') draws Joshua and all Israel together — the land is the gift of the God common to every tribe.
δίδωσινis giving / givesPres Act Indic 3 Sg · δίδωμιverb of relative clause (divine land-grant)→ progressive/futuristic present (the gift in process)δίδωμι: 'give'; the present δίδωσιν (as in vv. 2, 11) marks the western land as a present, ongoing divine gift — being given even as it must be taken; contrast the aorist ἔδωκεν / δέδωκεν of the already-granted Transjordan land.
αὐτοῖςto themDativedative indirect object (the brothers as recipients)αὐτός (dat. pl. αὐτοῖς): refers to the Cisjordan brothers, to whom God is giving the western land.
καὶandcoordinate conjunction (apodotic: 'then you shall depart')καί: here near-apodotic — once rest and inheritance are secured for all, 'then' the Transjordan warriors may return.
ἀπελεύσεσθεyou shall depart / returnFut Mid Indic 2 Pl · ἀπέρχομαιmain verb (release from the obligation: 'you shall go back')→ predictive future (permitted return after the obligation is met)ἀπέρχομαι (fut. ἀπελεύσομαι): 'go away / depart / return'; the future grants the Transjordan warriors leave to return home to their eastern inheritance only after the common task is complete — the release-clause balancing the obligation of v. 14.
ἕκαστοςeach oneNominativesubject in apposition (distributive: 'each man to his own')ἕκαστος: 'each / every one'; distributive, individualizing the return — every warrior to his own allotted inheritance.
εἰςtopreposition + accusative (goal of return)εἰς: preposition governing its complement and marking the relation specified by the clause.
τὴνtheAccusativearticle (with κληρονομίαν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κληρονομίανinheritance / allotmentAccusativeaccusative object of εἰς (goal of return)κληρονομία: 'inheritance / allotted possession'; renders נַחֲלָה; the Transjordan land is each warrior's κληρονομία, granted by Moses; cognate with κληρονομήσωσιν earlier in the verse, binding the inheriting of the west to the inheritance of the east.
αὐτοῦhis ownGenitivegenitive of possession (with κληρονομίαν)αὐτός (gen. sg. αὐτοῦ): 'his own' — distributive with ἕκαστος, marking each man's personal allotment.
ἣνwhichAccusativerelative pronoun (object of δέδωκεν, modifying κληρονομίαν)ὅς: relative pronoun; the accusative ἥν is the object of δέδωκεν in the clause grounding the inheritance in Moses' grant.
δέδωκενhas givenPerf Act Indic 3 Sg · δίδωμιverb of relative clause (Moses' completed grant)→ resultative perfect (a standing, completed grant of land)δίδωμι (perf. δέδωκεν): 'has given'; the perfect stresses that Moses' grant of the Transjordan land is a settled, abiding fact — the inheritance stands given; contrast the present δίδωσιν of the western land still being given.
ὑμῖνto youDativedative indirect object (recipients of Moses' grant)σύ (dat. pl. ὑμῖν): the Transjordan tribes, to whom Moses gave the eastern inheritance.
ΜωυσῆςMosesNominativesubject of δέδωκενΜωυσῆς: nominative subject; Moses is the grantor of the Transjordan inheritance (Num 32:33; Deut 3:12–17), his act still binding under Joshua.
εἰςat / onpreposition + accusative (location: 'on the far side')εἰς: here locative ('at / on'); with τὸ πέραν it forms 'on the far side of the Jordan,' the Transjordan region.
τὸtheAccusativearticle (substantivizing πέραν)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πέρανfar side / beyondAccusativesubstantivized adverb (with article: 'the region beyond')πέραν: 'across / beyond / on the other side'; the substantivized τὸ πέραν τοῦ Ιορδάνου ('the far side of the Jordan') renders עֵבֶר הַיַּרְדֵּן, the standard designation for Transjordan; here clarified as the eastern side by ἀπ᾿ ἀνατολῶν ἡλίου.
τοῦof theGenitivearticle (with Ιορδάνου)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙορδάνουJordanGenitivegenitive (with πέραν: 'beyond the Jordan')Ιορδάνης (gen. Ιορδάνου): the Jordan; the genitive with πέραν locates the Transjordan inheritance relative to the river that the warriors must now cross westward and later recross homeward.
ἀπ᾿frompreposition + genitive (elided before vowel; directional)ἀπό: 'from'; elided ἀπ᾿; with ἀνατολῶν ἡλίου it forms the directional phrase 'from the rising of the sun' = the east, clarifying which side of the Jordan is meant.
ἀνατολῶνrising / eastGenitivegenitive object of ἀπό (with ἡλίου: 'the sun's rising')ἀνατολή (usu. pl. ἀνατολαί): 'rising (of the sun) / the east'; renders מִזְרָח; ἀπ᾿ ἀνατολῶν ἡλίου ('from the sunrise') fixes the Transjordan inheritance on the eastern side — the mirror image of ἀφ᾿ ἡλίου δυσμῶν ('the west') in v. 4.
ἡλίουof the sunGenitivegenitive (with ἀνατολῶν: 'rising of the sun')ἥλιος: 'sun'; the phrase ἀνατολῶν ἡλίου ('the sun's risings') is a stock LXX idiom for 'the east,' balancing ἡλίου δυσμῶν ('the west') of v. 4 and pinpointing the Transjordan location.
16
καὶ ἀποκριθέντες τῷ Ἰησοῖ εἶπαν πάντα ὅσα ἂν ἐντείλῃ ἡμῖν ποιήσομεν καὶ εἰς πάντα τόπον οὗ ἐὰν ἀποστείλῃς ἡμᾶς πορευσόμεθα
And answering Joshua they said: All that you may command us we will do, and to every place wherever you may send us we will go.
v. 16 opens the people's reply with the Hebraizing 'answering … they said' (ἀποκριθέντες … εἶπαν). The pledge is comprehensive on two axes: all that Joshua commands they will do, and wherever he sends them they will go — twin indefinite clauses (ὅσα ἄν … οὗ ἐάν) embracing both task and place, an unconditional submission to the new leader.
Word-by-word analysis· 20 words
καὶandnarrative conjunction (introducing the people's reply)καί: marks the transition to the response of the Transjordan tribes (and, representatively, all Israel).
ἀποκριθέντεςanswering / in replyAor Pass Ptcp Masc Nom Pl · ἀποκρίνομαιcircumstantial participle (attendant circumstance with εἶπαν)→ coincident aorist participle (Hebraizing 'answering, they said')ἀποκρίνομαι (aor. pass. ptcp.): 'answer / reply'; the participle ἀποκριθέντες … εἶπαν ('answering, they said') is a fixed LXX Hebraism rendering וַיַּעֲנוּ … וַיֹּאמְרוּ; the passive-form aorist is deponent in meaning.
τῷtheDativearticle (with Ἰησοῖ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἸησοῖJoshuaDativedative indirect object (addressee of the reply)Ἰησοῦς (dat. Ἰησοῖ): the declined dative as in v. 1; the people answer Joshua directly, acknowledging his authority as Moses' successor.
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb (speech-introduction)→ constative aorist (single corporate speech-act)λέγω (aor. εἶπαν): 'say'; the Koine -α- aorist form εἶπαν (for classical εἶπον) introduces the people's pledge.
πάνταallAccusativesubstantival adjective (direct object of ποιήσομεν: 'all things')πᾶς (neut. pl. πάντα): 'all'; πάντα ὅσα ('all that / everything which') makes the pledge of obedience comprehensive — no command excepted.
ὅσαwhateverAccusativerelative pronoun (object of ἐντείλῃ; correlative with πάντα)ὅσος (neut. pl. ὅσα): 'as many as / whatever'; with ἄν + subjunctive (ἐντείλῃ) it forms an indefinite relative ('whatever you command'), correlative with the antecedent πάντα.
ἂνevermodal particle (with subjunctive: indefinite relative)ἄν: modal particle marking indefiniteness in the relative clause ('whatever you may command').
ἐντείλῃyou commandAor Mid Subj 2 Sg · ἐντέλλομαιverb of indefinite relative clause (subjunctive)→ aorist subjunctive (whatever command may be given)ἐντέλλομαι: 'command / charge'; the same verb that has run through the chapter (vv. 7, 9, 10, 11, 13) is now directed at Joshua's own commands — the people submit to Joshua's ἐντολή as they did to Moses' and to God's.
ἡμῖνusDativedative indirect object (recipients of Joshua's command)ἐγώ (dat. pl. ἡμῖν): 'us'; the people place themselves under whatever Joshua commands.
ποιήσομενwe will doFut Act Indic 1 Pl · ποιέωmain verb (the pledge: 'we will do')→ predictive future (volitional pledge of obedience)ποιέω: 'do / perform'; the future ποιήσομεν is the heart of the pledge — the people commit to carry out whatever Joshua commands, echoing the φυλάσσεσθαι καὶ ποιεῖν enjoined on Joshua himself (v. 7).
καὶandcoordinate conjunction (introducing the second pledge-clause)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἰςtopreposition + accusative (goal of going)εἰς: preposition governing its complement and marking the relation specified by the clause.
πάνταeveryAccusativeadjective (modifying τόπον)πᾶς: 'every'; εἰς πάντα τόπον ('to every place') makes the second pledge — of mobility — as comprehensive as the first.
τόπονplaceAccusativeaccusative object of εἰς (goal)τόπος: 'place'; renders מָקוֹם; the people will go to any place Joshua sends them — total readiness for deployment.
οὗwhererelative adverb of place (with ἐάν + subjunctive: indefinite)οὗ: 'where'; with ἐάν + subjunctive (ἀποστείλῃς) it forms an indefinite local clause ('wherever you may send us').
ἐὰνevermodal particle (with subjunctive: indefiniteness)ἐάν: here ≈ ἄν, marking the local clause as indefinite ('wherever').
ἀποστείλῃςyou may sendAor Act Subj 2 Sg · ἀποστέλλωverb of indefinite local clause (subjunctive)→ aorist subjunctive (wherever you may dispatch us)ἀποστέλλω: 'send / dispatch (with a commission)'; the aorist subjunctive in the indefinite local clause; the people will go wherever Joshua's authority sends them — submission extends from task (ποιήσομεν) to movement (πορευσόμεθα).
ἡμᾶςusAccusativedirect object of ἀποστείλῃςἐγώ (acc. pl. ἡμᾶς): 'us'; the people as those sent at Joshua's command.
πορευσόμεθαwe will goFut Mid Indic 1 Pl · πορεύομαιmain verb (second pledge: 'we will go')→ predictive future (volitional pledge of obedience)πορεύομαι: 'go / proceed'; the future πορευσόμεθα completes the pledge — total obedience in deed (ποιήσομεν) and in movement (πορευσόμεθα); the same verb used of Joshua's God-accompanied going in v. 9 (πορεύῃ).
17
κατὰ πάντα ὅσα ἠκούσαμεν Μωυσῆ ἀκουσόμεθα σοῦ πλὴν ἔστω κύριος ὁ θεὸς ἡμῶν μετὰ σοῦ ὃν τρόπον ἦν μετὰ Μωυσῆ
According to all things, as much as we obeyed Moses, so will we obey you; only let the LORD our God be with you as he was with Moses.
v. 17 grounds the obedience-pledge in the Moses-analogy: as they 'heard' (obeyed) Moses, so they will 'hear' Joshua. The verb ἀκούω + genitive ('obey') frames both clauses. The adversative πλήν ('only') introduces a single qualifying wish — a prayer that YHWH be with Joshua as he was with Moses, echoing the divine promise of vv. 5, 9 back to the leader.
Word-by-word analysis· 20 words
κατὰaccording topreposition + accusative (norm/standard: 'in accordance with')κατά + accusative: 'according to / in accordance with'; κατὰ πάντα ὅσα ('according to all that') sets the measure of the people's obedience to Joshua by their obedience to Moses.
πάνταall thingsAccusativesubstantival adjective (object of κατά)πᾶς (neut. pl. πάντα): 'all'; the comprehensive 'in all things' matches the comprehensiveness of v. 16's pledge.
ὅσαas much asAccusativerelative pronoun (correlative with πάντα; object of ἠκούσαμεν)ὅσος (neut. pl. ὅσα): 'as much as / to the degree that'; here without ἄν, referring to the definite, historical obedience the people actually rendered Moses.
ἠκούσαμενwe obeyed / listened toAor Act Indic 1 Pl · ἀκούωverb of comparative clause (past obedience to Moses)→ constative aorist (the people's record of obedience to Moses)ἀκούω: 'hear / listen / obey'; with the genitive (Μωυσῆ) it means 'obey / heed'; the aorist ἠκούσαμεν sums up the people's past obedience to Moses as the benchmark for their future obedience to Joshua; the same verb recurs (ἀκουσόμεθα) and again at v. 18 (ἀκούσῃ).
ΜωυσῆMosesGenitivegenitive object of ἠκούσαμεν (the one obeyed)Μωυσῆς (gen. Μωυσῆ): the genitive complement of ἀκούω ('obey Moses'); Moses is the standard against which the people measure their submission to Joshua — the succession-theme of the whole chapter.
ἀκουσόμεθαwe will obey / listen toFut Mid Indic 1 Pl · ἀκούωmain verb (the pledge: 'we will obey you')→ predictive future (volitional pledge of obedience)ἀκούω (fut. mid. ἀκουσόμεθα): the future-middle deponent; with the genitive σοῦ it means 'we will obey you'; the parallel ἠκούσαμεν Μωυσῆ / ἀκουσόμεθα σοῦ formally equates Joshua's authority with Moses'.
σοῦyouGenitivegenitive object of ἀκουσόμεθα (the one obeyed: Joshua)σύ (gen. sg. σοῦ): the genitive complement of ἀκούω; Joshua is now the one to be obeyed, in the place once held by Moses.
πλὴνonly / exceptadversative particle/conjunction (introducing a single qualification)πλήν: 'only / nevertheless / except'; renders רַק; here it introduces a single qualifying wish attached to the pledge — the people's one 'condition' is itself a prayer for Joshua's divine backing.
ἔστωlet (him) bePres Act Impv 3 Sg · εἰμίmain verb (third-person imperative of wish/prayer)→ imperatival present (volitive wish: 'may he be')εἰμί (impv. ἔστω): 'let (him) be'; the third-person imperative expresses a wish/prayer — 'may the LORD be with you'; the people invoke over Joshua the very presence YHWH promised in vv. 5, 9.
κύριοςLORDNominativesubject of ἔστωκύριος: rendering of the Tetragrammaton יהוה; the subject of the people's prayer-wish — that YHWH himself accompany Joshua.
ὁtheNominativearticle (with θεὸς)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenominative in apposition to κύριοςθεός: 'God'; κύριος ὁ θεὸς ἡμῶν ('the LORD our God') — the first-person plural 'our' makes the prayer corporate: the whole people invoke their covenant God's presence on their leader.
ἡμῶνourGenitivegenitive of relationship (with θεὸς)ἐγώ (gen. pl. ἡμῶν): 'our God'; the corporate possessive binds people and leader under the one covenant God.
μετὰwithpreposition + genitive (accompaniment)μετά + genitive: 'with'; μετὰ σοῦ ('with you') echoes the divine presence-promise of vv. 5, 9, now voiced as the people's prayer for Joshua.
σοῦyouGenitivegenitive object of μετά (Joshua)σύ (gen. sg. σοῦ): the object of the prayed-for presence — Joshua, whom the people wish to be as divinely accompanied as Moses was.
ὃνwhichAccusativerelative/adverbial accusative (with τρόπον: 'in the manner which')ὅς: in the fixed phrase ὃν τρόπον ('in the manner which / just as') functions as a comparative conjunction (cf. v. 3).
τρόπονmanner / wayAccusativeadverbial accusative (manner: 'just as')τρόπος: 'manner / way'; ὃν τρόπον ('just as') introduces the Moses-comparison: as YHWH was with Moses, so may he be with Joshua.
ἦνhe wasImpf Act Indic 3 Sg · εἰμίverb of comparative clause (YHWH's past presence with Moses)→ imperfect (continuous past presence with Moses)εἰμί (impf. ἦν): 'he was'; the imperfect conveys YHWH's abiding past presence with Moses (cf. ἤμην in v. 5); the people's prayer mirrors back to Joshua the exact terms of the divine promise.
μετὰwithpreposition + genitive (accompaniment)μετὰ: preposition governing its complement and marking the relation specified by the clause.
ΜωυσῆMosesGenitivegenitive object of μετάΜωυσῆς (gen. Μωυσῆ): the comparison's touchstone; the people close their pledge by aligning Joshua's hoped-for divine companionship with Moses' — the succession-theme sealed by the people's own prayer.
18
ὁ δὲ ἄνθρωπος ὃς ἐὰν ἀπειθήσῃ σοι καὶ ὅστις μὴ ἀκούσῃ τῶν ῥημάτων σου καθότι ἂν αὐτῷ ἐντείλῃ ἀποθανέτω ἀλλὰ ἴσχυε καὶ ἀνδρίζου
But the man who disobeys you and whoever does not heed your words, according to whatever you command him, let him die. But be strong and act like a man.
v. 18 closes the people's reply (and the chapter) with a sanction and an exhortation. The fronted ὁ δὲ ἄνθρωπος (casus pendens) governs two parallel relative clauses (ὃς ἐάν … καὶ ὅστις μή) defining the rebel; the verdict is the third-person imperative ἀποθανέτω ('let him die'). The chapter then ends, strikingly, with the people echoing the divine refrain ἴσχυε καὶ ἀνδρίζου back to Joshua — the human community confirming the heavenly charge.
Word-by-word analysis· 23 words
ὁtheNominativearticle (with ἄνθρωπος; casus pendens)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutadversative particle (post-positive; contrast with the obedient majority)δέ: 'but'; the post-positive adversative sets the disobedient individual against the pledged obedience of the people just expressed.
ἄνθρωποςman / personNominativenominative absolute (casus pendens, resumed by ἀποθανέτω)ἄνθρωπος: 'man / person'; the fronted ὁ δὲ ἄνθρωπος is a casus pendens (Hebraizing), picked up by the imperative ἀποθανέτω; 'the man who…' singles out any individual rebel against Joshua's authority.
ὃςwhoNominativerelative pronoun (subject of ἀπειθήσῃ; first relative clause)ὅς: relative pronoun; with ἐάν + subjunctive it forms an indefinite relative ('whoever disobeys').
ἐὰνevermodal particle (with subjunctive: indefinite relative)ἐάν: here ≈ ἄν, marking the relative clause as indefinite ('whoever may disobey').
ἀπειθήσῃdisobeys / rebelsAor Act Subj 3 Sg · ἀπειθέωverb of indefinite relative clause (subjunctive)→ ingressive aorist subjunctive (any act of disobedience)ἀπειθέω: 'disobey / be rebellious / refuse to be persuaded'; renders מָרָה ('rebel'); the verb (lit. 'be un-persuaded') is the negative counterpart to the people's ἀκουσόμεθα — to disobey Joshua is to rebel against the God-given order of command.
σοιyouDativedative complement of ἀπειθήσῃ (the one disobeyed: Joshua)σύ (dat. sg. σοι): ἀπειθέω takes the dative of the person disobeyed; to disobey Joshua is the capital offense in view.
καὶandcoordinate conjunction (linking the two relative clauses)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ὅστιςwhoeverNominativeindefinite relative pronoun (subject of ἀκούσῃ; second relative clause)ὅστις: 'whoever / anyone who'; the generalizing relative parallels ὃς ἐάν, defining the rebel from a second angle — failure to heed Joshua's words.
μὴnotnegative particle (with subjunctive ἀκούσῃ)μή: the subjective negative, with the subjunctive in the indefinite relative clause ('whoever does not heed').
ἀκούσῃheeds / obeysAor Act Subj 3 Sg · ἀκούωverb of indefinite relative clause (subjunctive, negated)→ ingressive aorist subjunctive (any failure to heed)ἀκούω: 'hear / heed / obey'; with the genitive (τῶν ῥημάτων) it means 'heed / obey'; the negated μὴ ἀκούσῃ ('does not obey') is the dark counterpart of the people's ἀκουσόμεθα (v. 17) — the same verb defines both loyalty and rebellion.
τῶνtheGenitivearticle (with ῥημάτων)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥημάτωνwordsGenitivegenitive object of ἀκούσῃ (the words to be heeded)ῥῆμα (gen. pl. ῥημάτων): 'word / saying / command'; renders דְּבָרִים; Joshua's 'words' now carry the same binding force as the ῥῆμα κυρίου of v. 13 — to ignore them is a capital matter.
σουyourGenitivegenitive of possession (with ῥημάτων)σύ (gen. sg. σου): 'your words' — Joshua's commands, invested with authority by the people's own pledge.
καθότιaccording as / whatevercomparative conjunction (with ἄν + subjunctive: indefinite)καθότι: 'according as / inasmuch as'; with ἄν + subjunctive (ἐντείλῃ) it generalizes ('according to whatever you command him'); the same conjunction as v. 7, here measuring the scope of the binding command.
ἂνevermodal particle (with subjunctive: indefiniteness)ἄν: modal particle marking indefiniteness ('whatever you may command').
αὐτῷhimDativedative indirect object (of ἐντείλῃ: the one commanded)αὐτός (dat. sg. αὐτῷ): refers to the individual (ὁ ἄνθρωπος) under Joshua's command.
ἐντείλῃyou commandAor Mid Subj 2 Sg · ἐντέλλομαιverb of indefinite comparative clause (subjunctive)→ aorist subjunctive (whatever command may be given)ἐντέλλομαι: 'command / charge'; the chapter's thematic verb in its final occurrence, now defining the binding scope of Joshua's authority — disobedience to any of his commands is capital.
ἀποθανέτωlet him die / be put to deathAor Act Impv 3 Sg · ἀποθνῄσκωmain verb (apodosis: verdict on the rebel; resuming ὁ ἄνθρωπος)→ ingressive aorist imperative (sentence of death)ἀποθνῄσκω (aor. impv. ἀποθανέτω): 'die / be put to death'; renders מוּת; the third-person imperative pronounces the death-sentence on the rebel; the people themselves impose the sanction, making Joshua's authority a matter of life and death within the covenant community (cf. Deut 17:12).
ἀλλὰbut / onlystrong adversative (turning from the sanction to the exhortation)ἀλλά: 'but'; the strong adversative pivots from the dark sanction to the final, hortatory note — over against any rebel, Joshua himself is simply to be strong.
ἴσχυεbe strongPres Act Impv 2 Sg · ἰσχύωmain verb (closing echo of the courage-refrain)→ durative present imperative (sustained resolve)ἰσχύω: the refrain ἴσχυε καὶ ἀνδρίζου, thrice spoken by God (vv. 6, 7, 9), is now returned to Joshua by the people — the human community ratifies the divine charge, sealing the commission with the same words with which it began.
καὶandcoordinate conjunction (linking the imperatives)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀνδρίζουact like a man / be courageousPres Mid Impv 2 Sg · ἀνδρίζομαιmain verb (closing echo of the courage-refrain)→ durative present imperative (sustained courage)ἀνδρίζομαι: the final word of the chapter; the people's closing ἴσχυε καὶ ἀνδρίζου forms an inclusio with the divine refrain, binding heaven's commission and the people's pledge in a single exhortation — Joshua is charged to courage by God and people alike.