On the Greek text. The Greek follows the standard critical text of the Septuagint (Rahlfs-Hanhart in its main wording, itself an ancient, public-domain text); the distinctively copyrighted critical apparatus is not reproduced. Versification follows the LXX.

The Book of Joshua (LXX) — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Joshua data set: every chapter of LXX Joshua (1–24) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim) — followed by a summary of the major translation and interpretive cruxes that were deliberately annotated rather than silently resolved. Joshua (ΙΗΣΟΥΣ ΝΑΥΗ), the first of the Former Prophets, carries the story across the Jordan into the land — the fall of Jericho, the campaigns of the south and north, the division of the inheritance by lot, and the covenant at Shechem; its LXX form is markedly shorter than the Hebrew in places (notably the cities of refuge, ch. 20) and shares the very name Ἰησοῦς that the church read as a type of Jesus (Heb 4:8), with Rahab the harlot taken up as an exemplar of faith and works (Heb 11:31; Jas 2:25). The Greek follows the standard critical text of the Septuagint (Rahlfs–Hanhart in its main wording, itself an ancient public-domain text); the distinctively copyrighted apparatus is not reproduced, and versification follows the LXX.

Scope

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note. As translation Greek, the annotation additionally flags Hebraisms and the underlying Hebrew idiom where it illuminates the rendering.

The argument of the book

The macro-structure of the whole book — its major movements — under which the chapter-by-chapter detail below unfolds. LXX Joshua is a generally literal rendering whose Old Greek often reflects a shorter Hebrew Vorlage (the abridged asylum-law of ch. 20, divergences in the allotment lists, and the expansions at the book's close in 24:31,33) which the annotation flags throughout. (Section divisions are interpretive; the more common analysis is generally followed.)

• I · 1–5 — Crossing into the land. The commissioning of Joshua and the charge to be strong, the spies and Rahab's faith at Jericho, the crossing of the Jordan on dry ground and the twelve memorial stones, the circumcision at Gilgal and the first Passover in the land, the ceasing of the manna, and the captain of the LORD's host.
• II · 6–12 — The conquest. The fall of Jericho and the ban, the sin of Achan and the defeat-then-victory at Ai, the covenant renewal at Ebal, the Gibeonite ruse, the southern campaign with the sun standing still at Gibeon, the northern campaign at the waters of Merom, and the summary roll of the conquered kings.
• III · 13–21 — The inheritance divided. The land that yet remained, the Transjordan allotments, the portions of Caleb, Judah, Ephraim, and Manasseh, the survey at Shiloh and the seven remaining tribes, the cities of refuge, and the forty-eight Levitical cities — closing with the great fulfillment summary: not one good word failed.
• IV · 22–24 — Covenant and farewell. The dismissal of the Transjordan tribes and the disputed altar of witness, Joshua's first farewell charge to cling to the LORD, and the covenant at Shechem — 'choose this day whom you will serve' — with the deaths and burials that close the generation of the conquest.

Chapter-by-chapter

Joshua 1 — ΙΗΣΟΥΣ Α′

Theme. The Lord commissions Joshua to cross the Jordan, keep the law, and lead Israel into the promised land.

Outline.

• A · 1:1–5 — The commission: cross the Jordan; the land-grant and the promise of presence. After Moses' death the LORD addresses Joshua, Moses' minister (v. 1). Moses 'my servant' has died; now Joshua is to arise and cross the Jordan with all the people into the land YHWH is giving (v. 2). The grant is total — every place the foot treads (v. 3) — its borders sweeping from the wilderness and Antilebanon to the Euphrates and the western sea (v. 4). The section climaxes in the promise that no one shall stand before Joshua; as YHWH was with Moses, so with him, neither forsaking nor abandoning him (v. 5 → Heb 13:5).
• B · 1:6–9 — Be strong and courageous: the charge to keep the law. The refrain ἴσχυε καὶ ἀνδρίζου opens (v. 6) and binds the unit: Joshua will apportion the sworn land. Strength is bound to obedience — keep and do all the law, turning neither right nor left (v. 7). The book of the law shall not depart from his mouth; he shall meditate on it day and night, and so prosper and act wisely (v. 8). The refrain returns a third time with the assurance of YHWH's presence wherever he goes (v. 9).
• C · 1:10–15 — Orders to the officers and the charge to the Transjordan tribes. Joshua commands the officers to ready provisions, for in three days the people will cross to possess the land (vv. 10–11). He reminds Reuben, Gad, and half-Manasseh of Moses' word: the LORD has given them rest and land east of the Jordan (vv. 12–13). Their dependents and livestock may remain, but their fighting men must cross armed, ahead of their brothers, until the LORD gives the others rest and they too inherit; only then may they return to their own inheritance across the Jordan (vv. 14–15).
• D · 1:16–18 — The people's pledge of obedience and the courage-refrain returned. The tribes answer: all Joshua commands they will do, and wherever he sends them they will go (v. 16). As they obeyed Moses, so they will obey Joshua — with the prayer that the LORD be with him as with Moses (v. 17). Anyone who rebels against his word shall die; and they close by echoing the divine charge back: 'but be strong and act like a man' (v. 18).

Translation & textual notes. The Greek text of Joshua 1 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the LXX the book is titled ΙΗΣΟΥΣ (Iēsous), 'Joshua,' the Greek form of Hebrew יְהוֹשֻׁעַ; the protagonist is Ἰησοῦς υἱὸς Ναυη, Joshua son of Nun, Moses' ὑπουργός ('minister,' v. 1) — a name fully declined in the LXX (dat. Ἰησοῖ, nom. Ἰησοῦς) and identical to that later borne by Jesus, a typological link early Christian readers exploited. The chapter opens with the narrative formula καὶ ἐγένετο (rendering וַיְהִי), joining Joshua seamlessly to the close of Deuteronomy. The death-notice is doubled by the cognate τελευτή / τετελεύτηκεν (vv. 1–2), and the perfect τετελεύτηκεν frames Moses' death as a standing fact. The commission proper is structured by the threefold refrain ἴσχυε καὶ ἀνδρίζου (vv. 6, 7, 9), the LXX's rendering of חֲזַק וֶאֱמָץ; the present imperatives urge sustained, not momentary, resolve, and the refrain is sharpened at v. 9 by the prohibition of fear (μὴ δειλιάσῃς μηδὲ φοβηθῇς), δειλία being the precise antonym of the ἀνδρεία the refrain commands. At v. 5 the assurances οὐκ ἀντιστήσεται ἄνθρωπος κατενώπιον ὑμῶν and the double-negative οὐκ ἐγκαταλείψω σε οὐδὲ ὑπερόψομαί σε ('I will not forsake you nor overlook you') supply the wording quoted at Heb 13:5. At v. 8 the law-charge deploys the imperatival future (οὐκ ἀποστήσεται … μελετήσεις) and a striking figura etymologica: εὐοδωθήσῃ / εὐοδώσεις τὰς ὁδούς ('you will be good-roaded / you will good-road your roads') promises threefold success, with συνήσεις forming a σ-υν inclusio around the two purpose-subjunctives συνῇς (vv. 7–8); μελετήσεις … ἡμέρας καὶ νυκτός anticipates Ps 1:2. The administrative section (vv. 10–15) is threaded by ἐντέλλομαι ('command / charge,' vv. 7, 9, 10, 11, 13, 16, 18), tracing the descent of authoritative charge from YHWH through Moses and Joshua to the people. The Transjordan tribes are named with the article governing indeclinable forms (τῷ Ρουβην, τῷ Γαδ, τῷ ἡμίσει φυλῆς Μανασση, v. 12); their warriors must cross εὔζωνοι ('well-armed,' rendering חֲמֻשִׁים) and συμμαχήσετε ('fight as allies') for their brothers. The aspect of the land-verbs is theologically pointed: the Transjordan grant is aorist/perfect (κατέπαυσεν, ἔδωκεν, δέδωκεν — accomplished), the western grant present (δίδωσιν — being given even as it must be taken). The chapter closes (vv. 16–18) with the people's pledge built on the Moses-analogy (ἠκούσαμεν Μωυσῆ / ἀκουσόμεθα σοῦ), a death-sanction on the rebel (ἀπειθήσῃ … ἀποθανέτω), and the people's own return of the courage-refrain to Joshua — an inclusio binding divine commission and human pledge.

Joshua 2 — ΙΗΣΟΥΣ Β′

Theme. Rahab shelters the spies, confesses the Lord's gift of the land, and secures mercy for her house.

Outline.

• A · 2:1–7 — The spies sent, lodged with Rahab, hidden, and the pursuers misdirected. Joshua sends two young men from Shittim to spy out Jericho (v. 1); they lodge with Rahab the prostitute. The king of Jericho is informed (v. 2) and demands their surrender (v. 3), but Rahab has already hidden them and feigns ignorance, sending the pursuers off toward the Jordan fords by night (vv. 4–5). She has concealed the men in the flax on the roof (v. 6); the pursuers give chase and the gate is shut behind them (v. 7).
• B · 2:8–14 — Rahab's confession of faith and the oath of mercy. Before the spies sleep, Rahab ascends to them on the roof (v. 8) and confesses that the LORD has given Israel the land, for terror has fallen on the inhabitants (v. 9). She recounts the Red Sea and the destruction of Sihon and Og (v. 10) and reaches the monotheistic creed: the LORD is God in heaven above and on earth beneath (v. 11). She asks for a sworn pledge of ἔλεος for her father's house (vv. 12–13); the men swear their life for hers if she keeps the matter secret (v. 14).
• C · 2:15–21 — The escape by the wall, the scarlet cord, and the terms of the oath. Rahab lets the men down by a rope through the window in the city wall (v. 15) and counsels them to hide three days in the hill country (v. 16). The men define the conditions of their oath (v. 17): the scarlet cord (σπαρτίον κόκκινον) tied in the window will mark the house to be spared, and all her family must gather inside (v. 18); whoever goes outside bears his own blood (vv. 19–20). Rahab assents and sends them off (v. 21).
• D · 2:22–24 — The spies return: 'the LORD has given all the land into our hands'. The spies hide three days in the hill country until the pursuers, having searched every road, give up (v. 22). They return, cross over, and report to Joshua all that befell them (v. 23), declaring the verdict that frames the whole reconnaissance: παρέδωκεν κύριος πᾶσαν τὴν γῆν ἐν χειρὶ ἡμῶν ('the LORD has given all the land into our hand') and every inhabitant cowers before Israel (v. 24).

Translation & textual notes. The Greek text of Joshua 2 follows the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The LXX of Joshua frequently runs shorter than the Masoretic Text, and chapter 2 is a clear instance: the Old Greek lacks several phrases present in MT (the fuller dialogue of vv. 4–7, the elaborated oath of vv. 17–20, the note that Rahab's house was built into the wall at v. 15, and the explicit cord-tying clause at v. 21), reflecting either a shorter Hebrew Vorlage or the translator's compression. The translation is consistently paratactic, mirroring the Hebraizing καί-strings and the quotation-marker λέγων/λέγουσα (= לֵאמֹר). Several koine features stand out: the Alexandrian third-plural aorist ending -οσαν (εἰσήλθοσαν v. 1; ἐξήλθοσαν v. 7; ἤλθοσαν, εὕροσαν v. 22) alongside classical forms (ἐξῆλθον v. 5); the Hellenistic first-aorist plural εἶπαν (vv. 14, 17, 24); and the future καταλήμψεσθε with intrusive nasal (v. 5). The narrative pivots on Rahab's ironic use of ἐπίσταμαι: she feigns ignorance to the king's men (οὐκ ἐπίσταμαι ποῦ πεπόρευνται, v. 5) and then opens her confession with the same verb (ἐπίσταμαι ὅτι δέδωκεν, v. 9). The creed of v. 11 (κύριος ὁ θεὸς ὑμῶν θεὸς ἐν οὐρανῷ ἄνω καὶ ἐπὶ τῆς γῆς κάτω) is verbally close to Deut 4:39, placed on the lips of a Canaanite prostitute. The oath-language ἔλεος καὶ ἀλήθεια (v. 14) renders the covenant pair חֶסֶד וֶאֱמֶת; the forensic refrain ἀθῷοι τῷ ὅρκῳ σου τούτῳ (vv. 17, 19, 20) structures the conditions; ἔνοχος ἑαυτῷ (v. 19) renders the Hebrew blood-guilt idiom 'his blood on his own head.' The whole inclusio is sealed by the lexical echo of δέδωκεν (v. 9) in παρέδωκεν (v. 24) and of ἐπιπέπτωκεν ... ὁ φόβος (v. 9) in κατέπτηκεν πᾶς ὁ κατοικῶν (v. 24): a prostitute's faith becomes the spies' verdict.

Joshua 3 — ΙΗΣΟΥΣ Γ′

Theme. The ark leads Israel through the Jordan on dry ground, proving that the living God is among them.

Outline.

• A · 3:1–6 — From Shittim to the Jordan: follow the ark at a distance, and sanctify yourselves. Joshua rises early, Israel sets out from Shittim and lodges at the brink of the Jordan before crossing (v. 1). After three days the officers (γραμματεῖς) charge the people: when you see the ark borne by the priests and Levites, follow it (vv. 2–3), keeping two thousand cubits' distance so as to know the unfamiliar way (v. 4). Joshua calls, "Sanctify yourselves (ἁγνίσασθε), for tomorrow the LORD will do wonders among you" (v. 5), and orders the priests to take up the ark and go before the people, which they do (v. 6).
• B · 3:7–13 — The LORD exalts Joshua; the living God among you; the priests to stand in the Jordan. The LORD promises to begin exalting Joshua "that they may know that, as I was with Moses, so I will be with you" (vv. 7–8), instructing the ark-bearing priests to halt at the water's edge. Joshua summons Israel to hear the word of the LORD (v. 9) and declares the sign: "By this you shall know that the living God is among you" — for he will surely destroy the seven nations (v. 10); behold, the ark of the Lord of all the earth crosses over (v. 11). Twelve men, one per tribe, are appointed (v. 12), and the descending waters will stand in a single mass once the priests' feet rest in the river (v. 13).
• C · 3:14–17 — The waters stand in a heap; Israel crosses on dry ground. Israel breaks camp, the priests bearing the ark going ahead (v. 14). As their feet are dipped into the flooding Jordan — at high water along its whole bank, the wheat-harvest season (v. 15) — the descending waters stand still as one heap (ἔστη πῆγμα ἕν), backed up far off toward Kariathiarim, while the lower waters drain into the Sea of the Arabah, the Sea of Salt; the people stand opposite Jericho (v. 16). The priests stand firm on dry ground in the midst of the Jordan while all Israel crosses on dry ground, until the whole nation has finished crossing (v. 17).

Translation & textual notes. The Greek text of Joshua 3 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The chapter is verb-heavy and tightly structured around the root ἵστημι ("stand"): the priests are to stand (στήσεσθε, v. 8), the descending water will stand (στήσεται, v. 13), the waters stand as one heap (ἔστη πῆγμα ἕν, v. 16), the people stand opposite Jericho (εἱστήκει, v. 16), and the priests stand firm in the midst of the Jordan (ἔστησαν, v. 17). The chapter's name for Joshua is Ἰησοῦς (Hebrew יְהוֹשֻׁעַ), a declinable contract noun, while Ισραηλ, Σαττιν, Καριαθιαριμ, Αραβα, and Ιεριχω remain indeclinable transliterations. The LXX exhibits several characteristic Koine forms: the Hellenistic aorists in -οσαν (ἤλθοσαν, v. 1; ἤροσαν, v. 14) and the middle imperfect ἤμην (v. 7). Three points are theologically load-bearing. First, the recognition-formula ἐν τούτῳ γνώσεσθε ὅτι θεὸς ζῶν ἐν ὑμῖν (v. 10) — "the living God" (אֵל חַי) — is the interpretive center: the heaped-waters miracle is the empirical proof that the present, acting God is alive, in pointed contrast to the lifeless idols of the seven nations he will dispossess by the cognate-emphatic ὀλεθρεύων ὀλεθρεύσει ("he will surely destroy"). Second, the πῆγμα ἕν of v. 16 — "one heap/congealed mass" — recalls the Red Sea, where the waters "were congealed" (ἐπάγη, Exod 15:8), and the repeated διὰ ξηρᾶς ("on dry ground," vv. 17) is verbatim the Exodus crossing-language (Exod 14:22, 29), framing the Jordan as a second Red Sea. Third, the divine-presence promise ἤμην μετὰ Μωυσῆ … ἔσομαι καὶ μετὰ σοῦ (v. 7) establishes Joshua as the new Moses, the miracle serving as his public credential. Note also the LXX's distinctive geography: where the MT names "Adam … beside Zarethan" as the place of the dammed waters, the LXX reads ἕως μέρους Καριαθιαριμ ("as far as the region of Kariathiarim," v. 16), a notable text-historical divergence.

Joshua 4 — ΙΗΣΟΥΣ Δ′

Theme. Twelve stones memorialize the crossing so Israel and the nations remember the Lord's mighty hand.

Outline.

• A · 4:1–7 — The command of the twelve stones and the catechism of remembrance. When all the people have finished crossing (v. 1), YHWH commands Joshua to take twelve men, one per tribe (v. 2), who are to lift twelve stones ἐκ μέσου τοῦ Ιορδάνου and deposit them in the camp (v. 3). Joshua summons the twelve (v. 4) and bids each shoulder a stone according to the number of the tribes (v. 5). The stones are a σημεῖον κείμενον διὰ παντός ('a sign set up perpetually'), provoking the child's question τί εἰσιν οἱ λίθοι οὗτοι; (v. 6); the parent answers by recounting the cutting-off of the Jordan before the ark, so the stones become a μνημόσυνον forever (v. 7).
• B · 4:8–10 — Obedient execution and Joshua's stones in the riverbed. The sons of Israel do exactly as commanded (v. 8). Joshua himself sets up a second twelve stones in the Jordan where the priests' feet stood, where they remain 'to this day' (v. 9). The priests stand in the midst until all is completed, and the people hasten across (v. 10).
• C · 4:11–14 — The crossing completed; the armed tribes; the exaltation of Joshua. The ark and the stones pass over before them (v. 11). Reuben, Gad, and half-Manasseh cross armed ahead of Israel (v. 12) — forty thousand fighters before the LORD toward Jericho (v. 13). YHWH exalts Joshua before all Israel, who fear him as they feared Moses (v. 14).
• D · 4:15–18 — The priests come up and the waters return. YHWH commands Joshua (v. 15) to order the ark-bearing priests up out of the Jordan (v. 16); Joshua relays the command (v. 17). As the priests step onto dry land, the waters rush back into their place and flow over their whole bank as before (v. 18).
• E · 4:19–24 — Encampment at Gilgal and the universal purpose of the sign. The people come up on the tenth of the first month and camp at Gilgal east of Jericho (v. 19). Joshua sets up the twelve stones (v. 20), repeating the catechetical formula (v. 21): tell your children that Israel crossed on dry ground (v. 22), for YHWH dried up the Jordan as he dried the Red Sea (v. 23) — that all nations may know his mighty power and that Israel may revere him always (v. 24).

Translation & textual notes. The Greek text of Joshua 4 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The Old Greek of Joshua is appreciably shorter than the Masoretic text and often smooths the Hebrew's doublets, but it preserves the chapter's two-monument structure (camp-stones, vv. 3, 8, 20; riverbed-stones, v. 9) and its catechetical frame (vv. 6–7, 21–24). διαβαίνω ('cross over') is the chapter's leitmotif verb (vv. 1, 3, 7, 10, 11, 12, 13, 22, 23), and συντελέω ('complete', vv. 1, 10, 11) marks the orderly accomplishment of each divinely-ordained stage. The stones come ἐκ μέσου τοῦ Ιορδάνου ('from the midst of the Jordan', vv. 3, 5, 8), the miraculous standing-place of the priests, and are to be a σημεῖον (v. 6) and μνημόσυνον (v. 7), the LXX's renderings of אוֹת and זִכָּרוֹן. The catechetical question τί εἰσιν οἱ λίθοι οὗτοι; (vv. 6, 21) is answered by recounting how ὁ Ιορδάνης ποταμὸς … ἐξέλιπεν ('the Jordan river failed', v. 7) before the κιβωτὸς τῆς διαθήκης (expanded at v. 16 to τῆς διαθήκης τοῦ μαρτυρίου, 'of the covenant of the testimony'). The etiological formula καί εἰσιν ἐκεῖ ἕως τῆς σήμερον ἡμέρας ('and they are there to this day', v. 9) anchors the monument to the narrator's present. At v. 14 YHWH ηὔξησεν ('exalted') Joshua ὥσπερ Μωυσῆν, fulfilling 3:7 and establishing the succession. The waters' return is dramatized by ὥρμησεν … κατὰ χώραν ('rushed back into their place', v. 18) over δι᾿ ὅλης τῆς κρηπῖδος ('over its whole bank'), with the Hebraism καθὰ ἐχθὲς καὶ τρίτην ἡμέραν ('as yesterday and the third day' = 'as before'). The dating δεκάτῃ τοῦ μηνὸς τοῦ πρώτου (v. 19) coincides with the selection of the Passover lamb (Exod 12:3). The crossing is explicitly typed to the Red Sea at v. 23 (καθάπερ … τὴν ἐρυθρὰν θάλασσαν, with the same verb ἀποξηραίνω used of both and the shift to the confessing first person, παρήλθομεν), and the chapter closes (v. 24) with the universal recognition-formula (ὅπως γνῶσιν πάντα τὰ ἔθνη) and the inward call to perpetual reverence (ἵνα … σέβησθε … ἐν παντὶ χρόνῳ).

Joshua 5 — ΙΗΣΟΥΣ Ε′

Theme. Circumcision, Passover, and the commander of the Lord's army mark Israel's consecrated entry into the land.

Outline.

• A · 5:1 — The kings' hearts melt at the drying of the Jordan. When the Amorite kings beyond the Jordan and the Phoenician (Canaanite) kings by the sea hear that YHWH had dried up the Jordan before Israel, their minds melt (ἐτάκησαν αὐτῶν αἱ διάνοιαι) and they are panic-struck, with no φρόνησις left in them. The demoralized enemy is the precondition for the militarily incapacitating rite that follows.
• B · 5:2–9 — Circumcision at Gilgal and the reproach of Egypt rolled away. YHWH commands Joshua to make flint knives and circumcise the people (vv. 2–3) at the Hill of the Foreskins. An excursus (vv. 4–7) explains that the wilderness-born generation was uncircumcised, the disobedient Exodus warriors having died under the oath barring them from the land. After recovery (v. 8), YHWH declares the etiological climax — "today I have removed the reproach of Egypt from you" (v. 9) — whence the place is named Gilgal.
• C · 5:10–12 — Passover on the plains of Jericho and the cessation of the manna. Israel keeps the Passover on the fourteenth of the month, from evening, west of Jericho (v. 10). The next day they eat of the produce of the land — unleavened bread and new grain (v. 11). Then the manna ceases (ἐξέλιπεν τὸ μαννα): once they ate of the land's grain, no manna appeared, and they harvested the territory of the Phoenicians that year (v. 12). The wilderness era ends as settled life begins.
• D · 5:13–15 — The commander of the army of the LORD before Jericho. Joshua sees a man with a drawn sword and challenges him (v. 13). The figure answers that he is the ἀρχιστράτηγος δυνάμεως κυρίου, now arrived; Joshua falls on his face and asks his orders (v. 14). The commander tells him to loose his sandal, for the place is holy (v. 15) — a reprise of Exod 3:5 framing the conquest as YHWH's holy war.

Translation & textual notes. The Greek text of Joshua 5 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Greek Joshua (Ἰησοῦς) diverges markedly from the Masoretic Text throughout this chapter: it is generally shorter and rearranges clauses, and carries distinctive renderings absent from the Hebrew. At v. 1 the western kings are named those τῆς Φοινίκης ("of Phoenicia") rather than "kings of the Canaanites," a recurring LXX equivalence (Φοινίκη/Φοίνικες for כְּנַעַן/כְּנַעֲנִי; cf. v. 12, τὴν χώραν τῶν Φοινίκων). At v. 2 the instruction is to make μαχαίρας πετρίνας ἐκ πέτρας ἀκροτόμου ("stone knives of sharp/flinty rock"); v. 3 locates the rite ἐπὶ τοῦ καλουμένου τόπου Βουνὸς τῶν ἀκροβυστιῶν ("at the place called Hill of the Foreskins"), translating the Hebrew place-name Gibeath-haaraloth into Greek. The LXX chooses the purification verb περιεκάθαρεν (v. 4) for the circumcision, casting the rite theologically as a cleansing. Verses 4–6 form an explanatory excursus reworked from the Hebrew; the LXX uniquely glosses the wilderness as τῇ ἐρήμῳ τῇ Μαδβαρίτιδι (a grecized Semitic מַדְבְּרָא, "of the wilderness") and reckons τεσσαράκοντα καὶ δύο ἔτη ("forty-two years"). The first-person ἡμῖν ("to us," v. 6) is retained from the quoted oath-speech. The theological climax is v. 9: ἐν τῇ σήμερον ἡμέρᾳ ἀφεῖλον τὸν ὀνειδισμὸν Αἰγύπτου ἀφ᾽ ὑμῶν, with the etiology of Γαλγαλα (Gilgal), punning on the Hebrew root גלל ("roll [away]"). Verses 10–12 record the first land-Passover (τὸ πασχα) and the eating of ἄζυμα καὶ νέα ("unleavened bread and new grain"); the manna ceases (ἐξέλιπεν τὸ μαννα), and the LXX adds ἐκαρπίσαντο δὲ τὴν χώραν τῶν Φοινίκων ("they harvested the territory of the Phoenicians"), a clause absent from the Hebrew. The vernacular aorist ἐφάγοσαν (-οσαν, v. 11) is characteristic Koine. Verses 13–15 narrate the theophany: Joshua sees ἄνθρωπον … καὶ ἡ ῥομφαία ἐσπασμένη ("a man with drawn sword"), who declares himself ἀρχιστράτηγος δυνάμεως κυρίου; the command λῦσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν σου, ὁ γὰρ τόπος … ἅγιός ἐστιν reprises Exod 3:5 almost verbatim (with plural ποδῶν against the Hebrew singular), binding Joshua's commission to Moses' and grounding the patristic christological reading.

Joshua 6 — ΙΗΣΟΥΣ Ϛ′

Theme. Jericho falls by the Lord's command, while Rahab's house is spared within the doomed city.

Outline.

• A · 6:1–5 — Jericho shut up; the LORD's battle-plan (no MT-style v. 4 in the Greek). The fortified city bars Israel (v. 1). The LORD declares the city, king, and mighty men already given "under your hand" (v. 2); Joshua is to station the warriors around it (v. 3). The OG omits the MT's separate v. 4 and passes straight to the promise (v. 5) that at the trumpet and the people's united shout the walls will fall "of themselves" (αὐτόματα) and the people rush straight in.
• B · 6:6–14 — Joshua's orders and the six-day procession. Joshua charges the priests and people (vv. 6–10): armed men, seven trumpet-priests before the ark, a priestly rear-guard, and silence until the command to shout. The ark circles the city and returns to camp (v. 11). For six days the procession is repeated each morning (vv. 12–14).
• C · 6:15–21 — The seventh day: the sevenfold circuit, the shout, the wall falls, the ban. They rise at dawn and circle seven times (v. 15); at the seventh circuit the trumpets sound and Joshua commands the shout, for the LORD has given the city (v. 16). The city is devoted (ἀνάθεμα) to the LORD of hosts; only Rahab's household is spared (v. 17), and Israel is warned against the ban-goods (v. 18); the precious metals are holy to the LORD (v. 19). At the trumpet and the great shout the whole wall collapses (v. 20) and Joshua devotes the city to destruction (v. 21).
• D · 6:22–27 — Rahab delivered; Jericho burned; the curse; the LORD with Joshua. The two spies bring Rahab and her kindred out and settle them outside the camp (vv. 22–23); the city is burned, the metals going to the LORD's treasury (v. 24). Rahab and her father's house are kept alive and dwell in Israel "to this day" because she hid the spies (v. 25). Joshua swears the curse on Jericho's rebuilder (v. 26), and the chapter closes with the LORD's presence and Joshua's fame (v. 27).

Translation & textual notes. The Greek text of Joshua 6 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The Old Greek of Joshua is markedly shorter than the Masoretic Text throughout this chapter, and the versification reflects this: the LXX has NO verse 4 — the numbering runs 1–3 and then jumps directly to 5–27, yielding 26 verses in all. The elaborate trumpet-and-circuit rubric the MT spreads across vv. 3–4 is compressed in the OG, so what the Hebrew counts as v. 4 has no separate Greek counterpart; the present interlinear preserves the LXX numbering exactly (no invented or renumbered v. 4). The opening nominal clause uses two perfect passive participles, συγκεκλεισμένη καὶ ὠχυρωμένη ("shut up and fortified," v. 1), to fix Jericho as humanly impregnable. The promise of v. 5, πεσεῖται αὐτόματα τὰ τείχη ("the walls will fall of themselves"), uses αὐτόματος to stress that the collapse is by no human force — the same theological point Heb 11:30 makes with πίστει. The chapter is saturated with the sacred number seven (seven priests, seven trumpets, the seventh day, seven circuits, vv. 8, 13, 15, 16). The ban is named ἀνάθεμα (vv. 17, 18), the LXX's standard rendering of Hebrew חֵרֶם (herem), and executed by the cognate verb ἀνεθεμάτισεν (v. 21); the metals alone are exempt, consecrated εἰς θησαυρὸν κυρίου ("to the treasury of the LORD," vv. 19, 24). κύριος σαβαωθ ("the LORD of hosts," v. 17) carries the untranslated Hebraism σαβαωθ (cf. Rom 9:29; Jas 5:4). The climactic v. 20, ἔπεσεν ἅπαν τὸ τεῖχος κύκλῳ, with its cognate-dative shout ἠλάλαξεν … ἀλαλαγμῷ μεγάλῳ, is the very wall-fall Heb 11:30 celebrates. Rahab the prostitute (Ρααβ τὴν πόρνην — the epithet retained, as in Heb 11:31; Jas 2:25) is "kept alive" (ἐζώγρησεν, v. 25) and "dwells in Israel to this day." Verse 26 contains a unique OG expansion absent from the MT: after the oath-curse (ἐπικατάρατος ὁ ἄνθρωπος ὃς οἰκοδομήσει), the Greek adds a fulfilment-notice naming the rebuilder "Hozan of Bethel," who founded the city at the cost of "Abiron his firstborn" and set its gates at the cost of his youngest "who survived" — anticipating and matching the historical fulfilment in Hiel of Bethel at 1 Kgs 16:34 (3 Kgdms 16:34 LXX). Indeclinable transliterated names — Ιεριχω, Ρααβ, Ισραηλ, Ναυη, Βαιθηλ, Αβιρων, Οζαν, and the Hebraism σαβαωθ — are tagged kind "x" with empty case; the declinable name Ἰησοῦς (gen. Ἰησοῦ, acc. Ἰησοῦν) is tagged "n" with its case. κύριος throughout renders the Tetragrammaton.

Joshua 7 — ΙΗΣΟΥΣ Ζ′

Theme. Achan's trespass brings defeat at Ai until hidden sin is exposed and purged from Israel.

Outline.

• A · 7:1 — The trespass in the devoted things. A single narratorial verse establishes the crisis: the sons of Israel collectively commit a great trespass (cognate accusative) when Αχαρ, of the tribe of Judah, purloins (ἐνοσφίσαντο — the verb of Acts 5:2–3) from the ἀνάθεμα, and the LORD's anger burns against the whole people.
• B · 7:2–5 — The defeat at Ai and the melting of the people's heart. Joshua's scouts counsel a token force; three thousand go up and are routed; thirty-six fall, and 'the heart of the people melted and became as water' (ἐπτοήθη ἡ καρδία τοῦ λαοῦ καὶ ἐγένετο ὥσπερ ὕδωρ), reversing Rahab's testimony (2:11).
• C · 7:6–9 — Joshua's lament before the LORD. Torn garments, dust on the head, daylong prostration before the ark, and a Mosaic intercessory complaint (ἵνα τί …;) culminating in the appeal to the LORD's 'great name' (τὸ ὄνομά σου τὸ μέγα).
• D · 7:10–15 — The LORD's rebuke and the remedy. 'Arise — why have you fallen?' Israel has sinned, transgressed the covenant, taken of the devoted thing, and so itself become ἀνάθεμα; the divine presence is conditioned on the purge. The lot-procedure (tribe / clan / household / man) and the sentence of burning are prescribed.
• E · 7:16–23 — The lot narrows to Achar; confession and recovery. The lot falls on Judah, the clan of Zarai, and finally Αχαρ; adjured to 'give glory to the LORD,' he confesses the see–covet–take sequence (εἶδον … ἐνθυμηθεὶς … ἔλαβον) and names the spoil hidden in his tent; messengers run and recover it, laying it before the LORD.
• F · 7:24–26 — Execution in the Valley of Achor; the LORD turns from his anger. Achar, his household, livestock, and goods are brought up to the Valley of Achor; the paronomastic verdict (τί ὠλέθρευσας ἡμᾶς; ἐξολεθρεύσαι σε κύριος) precedes the stoning by all Israel; a great stone-heap is raised, the LORD's fierce anger abates, and the place is named Emek-Achor 'to this day.'

Translation & textual notes. The Greek text of Joshua 7 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The chapter is built on the keyword ἀνάθεμα (the LXX rendering of Hebrew חֵרֶם, the devotion-to-destruction of Jericho's spoil, 6:17–18), which recurs as both the stolen object and the contagion of guilt that clings to the whole community (vv. 1, 11, 12, 13, 15). The corporate-solidarity logic is pointed: the plural verbs ἐπλημμέλησαν / ἐνοσφίσαντο and the collective subject οἱ υἱοὶ Ισραηλ (v. 1) make the sin of one man the sin of all — the principle Paul invokes with 'a little leaven leavens the whole lump' (1 Cor 5:6) and that surfaces in the Ananias-and-Sapphira judgment of Acts 5, where the same rare verb νοσφίζομαι ('purloin') is deliberately reused (Acts 5:2–3). The offender is named Αχαρ in the LXX (MT עָכָן 'Achan'), assimilated to the etiology of the Valley of Achor (Αχωρ, עָכוֹר 'trouble'; cf. 1 Chr 2:7, where MT itself reads עָכָר 'the troubler of Israel'). The defeat at Ai is rendered with the heart 'becoming as water' (ἐγένετο ὥσπερ ὕδωρ, v. 5), the very image Rahab used of the Canaanites' terror (2:11), now turned against Israel. Joshua's lament (vv. 7–9) follows the Mosaic intercessory pattern (ἵνα τί …; cf. Exod 5:22; 32:11–12), even voicing the unrealizable wish that Israel had stayed beyond the Jordan (καὶ εἰ κατεμείναμεν), and stakes everything on the LORD's 'great name.' The divine answer (vv. 10–15) is diagnosis and prescription: ἡμάρτηκεν ὁ λαός (perfect of abiding guilt), the verdict that Israel has itself ἐγενήθησαν ἀνάθεμα, the threat of withdrawn presence (οὐ προσθήσω … εἶναι μεθ᾽ ὑμῶν — a Hebraizing auxiliary use of προστίθημι), and the Deuteronomic purge-formula ἐξάρητε τὸ ἀνάθεμα (cf. Deut 13:5; 17:7). The lot-casting (vv. 14, 16–18) is presented as divine detection, not chance: at each stage 'the LORD indicates' (δείξῃ κύριος) and the unit 'is pointed out' (passive ἐνεδείχθη). Achar's confession (v. 21) reproduces the classic temptation-anatomy εἶδον … ἐνθυμηθεὶς … ἔλαβον (cf. Gen 3:6; 2 Sam 11) and inventories the spoil: the LXX reads ψιλὴν ποικίλην καλὴν ('a fine multicolored cloak') for MT's 'mantle of Shinar,' two hundred didrachmas of silver (= shekels), and γλῶσσαν … χρυσῆν ('a tongue/wedge of gold') of fifty didrachmas; the perfects ἐγκέκρυπται / κέκρυπται stress the persisting concealment that Joshua's μὴ κρύψῃς (v. 19) had forbidden. The execution (vv. 24–26) enacts the full corporate liability (πάντα ὅσα ἐστὶν αὐτῷ, v. 15), names the place twice (φάραγγα Αχωρ and the transliterated Εμεκαχωρ), and turns on the paronomasia ὠλέθρευσας / ἐξολεθρεύσαι (v. 25), the Greek mirror of the Hebrew play on עָכַר / עָכוֹר. The closing ἐπαύσατο κύριος τοῦ θυμοῦ τῆς ὀργῆς (v. 26) forms a wrath-inclusio with v. 1's ἐθυμώθη ὀργῇ κύριος, and the etiological tag ἕως τῆς ἡμέρας ταύτης ('to this day') anchors the tradition in the audience's geography (cf. 4:9; 5:9; 8:28–29).

Joshua 8 — ΙΗΣΟΥΣ Η′

Theme. The Lord gives Ai to Israel by ambush, then Joshua renews the law on the mountain.

Outline.

• A · 8:1–2 — Divine command: take Ai by ambush as Jericho was taken. YHWH reassures Joshua (μὴ φοβηθῇς μηδὲ δειλιάσῃς) and declares the king and land of Ai already given into his hands (δέδωκα). Ai is to be treated as Jericho — under the ban — but the livestock and spoil may be plundered (a concession Jericho did not allow), and an ambush (ἔνεδρα) is to be set behind the city.
• B · 8:3–12 — Joshua deploys the ambush and the main force. Thirty thousand picked warriors are sent by night to lie in ambush behind Ai (vv.3–4); the plan of the feigned retreat is explained (vv.5–8); the ambush takes position between Bethel and Ai, to the west (v.9); Joshua musters the army at dawn and advances with the elders, the main force taking station east of the city while the ambush lies to the west (vv.10–12).
• C · 8:14–23 — The feigned retreat, the firing of Ai, and the king captured. The king of Ai rushes out unaware of the trap (v.14); Israel feigns flight and the defenders pursue, leaving the city open (vv.15–17). At YHWH's word Joshua stretches out the javelin; the ambush rises, seizes the city, and burns it (vv.18–19). Seeing the smoke, the trapped men of Ai have nowhere to flee; Israel turns and the two forces annihilate them between (vv.20–22). The king is taken alive and brought to Joshua (v.23).
• D · 8:24–29 — Total destruction of Ai; the king hanged and buried under stones. Israel completes the slaughter and Joshua razes the city with the sword (v.24); twelve thousand fall, the whole population (v.25). Only livestock and spoil are taken, by YHWH's command (v.27). Ai is burned to a perpetual desolate mound (v.28); the king is hanged on a double tree, taken down at sunset, and buried in a pit under a heap of stones that stands 'to this day' (v.29) — fulfilling Deut 21:22–23.

Translation & textual notes. The Greek follows the Rahlfs–Hanhart critical text (Septuaginta, rev. ed. 2006); the apparatus is not reproduced. The LXX of Joshua is markedly shorter than the MT, and its versification differs: this chapter has 27 verses but NO verse 13 and NO verse 26 (the numbering runs 1–12, 14–25, 27–29). The shorter Greek lacks the MT's military doublets — the fuller second-detachment notice and recapitulation of MT 8:12–13 (the source of the absent v.13) and a redundant line corresponding to the absent v.26. A further major structural divergence: the Ebal covenant-renewal pericope (MT Josh 8:30–35 — Joshua's altar of unhewn stones on Mount Gebal/Ebal, the writing of a copy of the law, τὸ δευτερονόμιον, on the stones, and the public reading of the blessing and the curse before all Israel, the sojourner included, with the ark between Gerizim and Ebal, fulfilling Deut 27) does not stand here in Rahlfs; it is transposed to follow 9:2 (printed as 9:2a–f). Hence Joshua 8 in the LXX closes not with covenant worship but with the king's burial. Key renderings: the ambush vocabulary clusters around ἔνεδρον / ἐνεδρεύω / ἐνέδρα (vv.2, 4, 7, 9, 12, 14, 18, 19, 21); the feigned-retreat idiom φεύγω ... ἀπὸ προσώπου (vv.5–6, 15) renders נוּס מִפְּנֵי; the directional Hebraisms ἀπὸ θαλάσσης ('to the west', v.9, 12) and ἀπ᾽ ἀνατολῶν ('from the east', v.11) reflect יָם and מִזְרָח. The javelin γαῖσος (v.18, a Gallic loanword for כִּידוֹן) is held out as the battle-signal, the gesture recalling Moses' outstretched hand at the sea (Exod 14:16, 26). The slaughter is told in ban-language — ἕως τοῦ μὴ καταλειφθῆναι ... σεσωσμένον καὶ διαπεφευγότα (v.22), ἐν στόματι ῥομφαίας (v.24), ἀπὸ ἀνδρὸς καὶ ἕως γυναικός (v.25). The spoil-exception (πλήν, v.27) is framed by a double obedience-formula (κατὰ πρόσταγμα κυρίου ... ὃν τρόπον συνέταξεν κύριος), marking Israel's plundering as obedient — the deliberate foil to Achan (ch. 7). The city's reduction to a χῶμα ἀοίκητον (v.28) fulfils the irony of the name Ai (הָעַי, 'the ruin/heap'). Two aetiological ἕως τῆς ἡμέρας ταύτης formulae close vv.28 and 29.

Joshua 9 — ΙΗΣΟΥΣ Θ′

Theme. Gibeon's deception secures peace because Israel judges by appearance without inquiring of the Lord.

Outline.

• A · 9:1–2 — The kings west of the Jordan muster for war (with the Mount Gebal altar excursus). The kings of the Amorites, Hittites, Canaanites, Perizzites, Hivites, Amorites, Girgashites, and Jebusites — in hill country, lowland, coast, and toward Antilebanon — gather ἐπὶ τὸ αὐτό to fight Joshua and Israel (vv. 1–2). The LXX then inserts, marked [a]–[f], the Mount Gebal (Ebal) pericope: Joshua builds an altar of unhewn stones, offers ὁλοκαυτώματα and a θυσία σωτηρίου, inscribes the δευτερονόμιον on the stones, processes the ark, and reads all the blessings and curses before the whole assembly.
• B · 9:3–13 — The Gibeonites' craftiness: the disguise and the petition. Hearing of Jericho and Ai, the Gibeonites act μετὰ πανουργίας (v. 4) with old sacks, burst-and-bound wineskins, patched sandals, worn garments, and moldy bread (vv. 4–5). At Galgal they pose as envoys ἐκ γῆς μακρόθεν and request a covenant (v. 6); when Israel suspects them (v. 7), they elaborate the lie — invoking YHWH's fame in Egypt and over Sihon and Og (vv. 9–10) and producing the staged stale provisions (vv. 11–13).
• C · 9:14–15 — The covenant made without inquiry of the LORD. The leaders take of the provision but κύριον οὐκ ἐπηρώτησαν (v. 14) — the chapter's pivotal failure. Joshua makes peace and a covenant to preserve them alive, and the leaders of the congregation swear an oath (v. 15).
• D · 9:16–21 — Discovery, the binding oath, and the murmuring congregation. After three days the deception is exposed: the Gibeonites dwell nearby (vv. 16–17, naming Gibeon, Kephira, Beroth, Iarin). Israel does not attack because of the oath sworn by the LORD (v. 18); the congregation murmurs (διεγόγγυσαν). The leaders rule that the oath forbids harming them lest wrath fall, and so they shall live as ξυλοκόποι καὶ ὑδροφόροι (vv. 19–21).
• E · 9:22–27 — Joshua's sentence: woodcutters and water-carriers for the altar of God. Joshua confronts and curses them (ἐπικατάρατοι, vv. 22–23); they confess they acted in fear of the LORD's conquest-command (vv. 24–25). Joshua delivers them from Israel's hand (v. 26) and appoints them hewers of wood and drawers of water for the congregation and the altar of God ἕως τῆς σήμερον ἡμέρας, even for the place the LORD will choose (v. 27).

Translation & textual notes. The Greek text of Joshua 9 follows the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Two features dominate. First, the arrangement differs from the Masoretic Text: the Mount Ebal altar-and-law pericope which the MT places at 8:30–35 appears in the LXX as an expansion within 9:2 (marked here [a]–[f]), so that the hostile muster of the kings is immediately juxtaposed with Israel's covenant renewal in obedience to Moses — Joshua builds the altar of whole, unhewn stones (θυσιαστήριον λίθων ὁλοκλήρων ἐφ᾿ οὓς οὐκ ἐπεβλήθη σίδηρος), offers sacrifices, writes 'the Deuteronomy' (τὸ δευτερονόμιον, the LXX's term for the copy of the law, whence the book's name) on the stones, and reads aloud all the εὐλογίαι and κατάραι (cf. Deut 27). Second is the Gibeonite deception itself. The defining term πανουργία ('cunning, guile', v. 4) shares its root with the serpent of Gen 3:1 — morally negative shrewdness; the disguise is itemized in vivid rare vocabulary (καταπεπελματωμένα, 'patched/re-soled', v. 5; εὐρωτιῶν, 'growing mold', v. 5; κατερρωγότας ... ἀποδεδεμένους, 'burst ... bound up', v. 4). The keyword διατίθεμαι/διαθήκη ('cut a covenant') recurs throughout (vv. 6, 7, 11, 15, 16). The hinge is v. 14: ἐπερωτάω is the technical term for seeking a divine oracle (cf. Num 27:21; 1 Sam 28:6), and its omission, set in bare καί-parataxis after 'the leaders took of their provision', indicts judgment κατὰ ὄψιν over recourse to God. The oath sworn κύριον τὸν θεὸν Ισραηλ (vv. 18, 19) is binding precisely because it invokes the divine name, so that οὐ δυνησόμεθα ἅψασθαι αὐτῶν ('we cannot touch them', v. 19) is a moral, not physical, impossibility; breaking it would bring ὀργή (v. 20) — realized historically in the famine of 2 Sam 21. Joshua's curse (ἐπικατάρατοι, v. 23, cognate with the κατάραι of v. 2[e]) imposes not death but perpetual servitude, defined by the pair ξυλοκόποι καὶ ὑδροφόροι (vv. 21, 23, 27; the phrase of Deut 29:11), extended in v. 27 to the altar of God and the place the LORD will choose (Deut 12:5). Note the LXX's Χορραῖον ('Horite', v. 7) where the MT reads 'Hivite', and the transliterated names Γαβαων, Γαλγαλα, Κεφιρα, Βηρωθ, πόλις Ιαριν (Kiriath-Jearim), Σηων, Εσεβων, Ωγ, Βασαν, Ασταρωθ, Εδραϊν, Γαιβαλ (Ebal), and Γαριζιν (Gerizim). The closing inclusio οἱ κατοικοῦντες Γαβαων (vv. 3, 27) and the etiological διὰ τοῦτο ... ἕως τῆς σήμερον ἡμέρας frame the whole as the origin of an enduring custom (cf. the later temple servants).

Joshua 10 — ΙΗΣΟΥΣ Ι′

Theme. The Lord routs the southern kings with hail and a halted sun as Joshua secures victory for Israel.

Outline.

• A · 10:1–5 — The Amorite coalition: five kings muster against Gibeon. Adoni-bezek of Jerusalem hears of Ai's fall and Gibeon's defection (vv. 1–2), and summons four allied kings to punish the defectors (vv. 3–4); the five march up and besiege Gibeon (v. 5).
• B · 10:6–11 — Gibeon's appeal, the night-march, the panic, and the hailstones. Gibeon appeals to Joshua at Gilgal (v. 6); Joshua marches up, assured by the LORD's oracle (vv. 7–8); arriving suddenly after an all-night march (v. 9), the LORD throws the coalition into panic and Israel routs them on the Beth-horon ascent (v. 10); the LORD casts great hailstones from heaven — more die from the hail than by the sword (v. 11).
• C · 10:12–14 — THE LONG DAY: the sun stands still over Gibeon. The headline cosmic miracle: Joshua's command to sun and moon (v. 12); the sun stands at mid-heaven and does not hasten to set for about a whole day (v. 13); there was no day like it before or since, when the LORD heeded a man's voice, for the LORD fought for Israel (v. 14).
• D · 10:16–27 — The five kings in the cave at Makkedah: capture and execution. The kings flee and hide (v. 16); Joshua seals and guards the cave while pressing the pursuit (vv. 17–19); the army returns safe and silent (vv. 20–21); the kings are brought out, their necks set under the commanders' feet (vv. 22–24), executed, hanged until evening, and cast back into the sealed cave 'to this day' (vv. 25–27).
• E · 10:28–39 — The southern sweep: city by city devoted to destruction. Makkedah (v. 28), Libnah (vv. 29–30), Lachish — with Gezer's relief-king Horam (vv. 31–33), Eglon (vv. 34–35), Hebron (vv. 36–37), and Debir (vv. 38–39), each struck ἐν στόματι ξίφους on the pattern of Jericho and one another.
• F · 10:40–42 — Summary of the southern conquest: the LORD fought for Israel. Joshua struck the whole land — hill country, Negeb, lowland, slopes — and all their kings, leaving no survivor, from Kadesh-Barnea to Gaza and over Goshen to Gibeon (vv. 40–41), at one stroke, because κύριος ὁ θεὸς Ισραηλ συνεπολέμει τῷ Ισραηλ (v. 42).

Translation & textual notes. The Greek text of Joshua 10 follows the Rahlfs–Hanhart critical text (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the apparatus is not reproduced. Versification: the chapter has 41 verses with NO verse 15 — the numbering runs 1–14 and then 16–42, so the verse-object count (41) is one fewer than the highest verse-number (42). The material the MT places in a separate v. 15 (Joshua's return to Gilgal) is absent from the Greek transmission represented by Rahlfs; this edition follows the reference numbering exactly and does not interpolate a v. 15. A related text-critical point bears on the long-day passage: the citation of the Book of the Upright (βιβλίον τοῦ εὐθοῦς, the Book of Jashar) found in the MT and some Greek witnesses is absent from the Rahlfs text annotated here, so the words tier does not include it (the connection is noted in the discourse-notes of vv. 12–13). The personal name Ἰησοῦς ('Joshua', = יְהוֹשֻׁעַ) is declined as a second-declension noun (gen./dat. Ἰησοῦ, acc. Ἰησοῦν) and tagged as a declinable noun; the transliterated, uninflected names (Αδωνιβεζεκ, Ιερουσαλημ, Γαι, Ιεριχω, Γαβαων, Χεβρων, Λαχις, Μακηδα, Ισραηλ, etc.) are indeclinable (kind "x"), with case shown by an accompanying article where present (e.g. τῇ Λαχις, τῷ Ισραηλ). κύριος throughout renders the Tetragrammaton יהוה; the chapter alternates κύριος, ὁ θεός, and the full title κύριος ὁ θεὸς Ισραηλ for the one divine warrior. Several Greek names diverge from the MT: Αδωνιβεζεκ (MT Adoni-zedek), Αιλαμ (MT Hoham, v. 3; Horam, v. 33), Φιδων (Piram), Ιεφθα (Japhia), and Οδολλαμ (MT Eglon); Δαβιρ serves both as the personal name of Eglon's king (v. 3) and as the city Debir (vv. 38–39). The LXX-Hellenistic third-plural aorist ending -οσαν appears at ἐξηγάγοσαν (v. 23), ἐλάβοσαν (v. 28), and κατεφύγοσαν (v. 27). Cognate-accusative Hebraisms intensify the slaughter: συνέτριψεν … σύντριψιν μεγάλην (v. 10), κόπτοντες … κοπὴν μεγάλην (v. 20). The recurring conquest-formula (capture → ἐν στόματι ξίφους → ἐξωλέθρευσαν πᾶν ἐμπνέον → 'no survivor' → comparison to Jericho/the previous city) governs vv. 28–39, and the διασεσῳσμένος / διαπεφευγώς ('survivor / fugitive') merism marks total ḥērem. Verses 38–39 form a single syntactic unit, the participle περικαθίσαντες (v. 38) finding its finite verb only in ἔλαβον (v. 39).

Joshua 11 — ΙΗΣΟΥΣ ΙΑ′

Theme. Hazor and the northern coalition fall before Joshua, and the land begins to rest from war.

Outline.

• A · 11:1–5 — The northern coalition mustered at the waters of Merom. Jabin king of Hazor, hearing of Israel's southern victories, summons a roster of northern kings (Jobab of Maron, the kings of Symoon and Aziph, vv. 1) and the regional kings and peoples (vv. 2–3). They come out "like the sand of the sea in multitude" with horses and very many chariots (v. 4), assembling and encamping at the waters of Merom to make war on Israel (v. 5).
• B · 11:6–9 — The LORD's oracle of victory and the hamstringing command. The LORD says μὴ φοβηθῇς, for by this time tomorrow he will give them over routed; Joshua is to hamstring (νευροκοπήσεις) the horses and burn the chariots (v. 6). Joshua falls on them suddenly (ἐξάπινα) at Merom (v. 7); the LORD gives them into Israel's hand and they are pursued to Greater Sidon with no survivor left (v. 8). Joshua does exactly as commanded (v. 9).
• C · 11:10–15 — The capture and ban of Hazor and the coalition cities. Joshua takes Hazor — "formerly the head of all these kingdoms" — and its king (v. 10), devotes every living thing to destruction and burns the city (v. 11). All the royal cities and kings are taken and banned "as Moses the servant of the LORD commanded" (v. 12); only the mound-cities are spared from burning, Hazor alone burned (v. 13); the spoil is kept but the people destroyed (v. 14) — exactly as the LORD commanded Moses and Moses Joshua: "he transgressed nothing" (v. 15).
• D · 11:16–23 — Conquest summary, divine hardening for the ban, and rest from war. Joshua takes the whole land — hill country, Negeb, Goshen, lowland, slopes, the mountain of Israel (vv. 16–17) — in a long war (v. 18). No city escaped capture (v. 19), for it was "from the LORD" that their heart was hardened to fight Israel, ἵνα ἐξολεθρευθῶσιν (v. 20). The Anakim are cut off from the hill country, surviving only in Gaza, Gath, and Ashdod (vv. 21–22). Joshua takes the whole land "as the LORD commanded Moses," gives it to Israel as an inheritance by tribes, and the land rested from war (v. 23).

Translation & textual notes. The Greek follows the Rahlfs–Hanhart critical text (Septuaginta, rev. ed. 2006); the apparatus is not reproduced. Joshua (Ἰησοῦς) in the LXX is textually complex: the Old Greek is often shorter than the MT and its toponymy is heavily transliterated and divergent — MT Madon appears as Μαρρων, Shimron as Συμοων, Achshaph as Αζιφ, and the "waters of Merom" become τὸ ὕδωρ Μαρρων (vv. 5, 7). The chapter's distinctive vocabulary repays attention: νευροκοπέω ("to hamstring / hough," lit. "cut the sinew," νεῦρον + κόπτω; vv. 6, 9), the LXX rendering of Hebrew עִקֵּר, neutralizes the coalition's chariot-cavalry advantage in keeping with Deut 17:16's ban on multiplying horses; the perfect participle τετροπωμένους ("routed," v. 6) presents the still-future victory as already accomplished. The ḥērem-root חרם is rendered throughout by ἐξολεθρεύω, the chapter's leitwort (vv. 11, 12, 14, 20 ×2, 21 ×2), reinforced by the total-destruction formula οὐ κατελείφθη … ἐμπνέον ("no breathing thing was left," vv. 8, 11, 14, 22). The obedience-refrain recurs in three forms — ὃν τρόπον (vv. 9, 12, 15), and finally καθότι ἐνετείλατο κύριος τῷ Μωυσῇ (v. 23) — with Moses styled ὁ παῖς κυρίου ("the servant of the LORD," v. 12). The theological heart is v. 20: διὰ κυρίου ἐγένετο κατισχῦσαι αὐτῶν τὴν καρδίαν ("it was from the LORD that their heart was hardened"); the LXX uses κατισχύω ("strengthen / harden") where Exodus uses σκληρύνω, both rendering Hebrew חִזֵּק — the same root as Pharaoh's hardening, placing this verse in the same theological family as Exod 4–14 and Paul's reflection on divine hardening at Rom 9:17–18. The chapter closes with the Deuteronomistic rest-formula καὶ ἡ γῆ κατέπαυσεν πολεμουμένη (v. 23): the verb καταπαύω and its cognate noun κατάπαυσις ("rest") become the key terms of the divine-rest theology developed in Heb 3–4. Note also the unusual αἱ πόλεις αἱ κεχωματισμέναι ("the cities built on mounds," v. 13), a technical rendering of Hebrew הֶעָרִים הָעֹמְדוֹת עַל־תִּלָּם, and the Hellenistic third-plural ἐλάβοσαν (-οσαν ending, v. 19).

Joshua 12 — ΙΗΣΟΥΣ ΙΒ′

Theme. The conquered kings east and west of the Jordan stand as a memorial to the Lord's victory.

Outline.

• A · 12:1–6 — Kings east of the Jordan: Sihon and Og, defeated under Moses. A heading (v. 1) covers the kings whose land Israel took 'beyond the Jordan toward the sunrise,' from the Wadi Arnon to Mount Hermon. Two are named: Sihon king of the Amorites, dwelling at Heshbon and ruling from Aroer (vv. 2–3), and Og king of Bashan, the last survivor of the giants (Rephaim), dwelling at Ashtaroth and Edrei (vv. 4–5). The frame closes (v. 6) attributing this eastern conquest to Moses, the servant of the LORD, who granted the territory to Reuben, Gad, and half-Manasseh.
• B · 12:7–8 — Heading for the western kings: Joshua's conquest and allotment. A second heading (v. 7), repeating the formula of v. 1 verbatim, covers the kings whom Joshua and the sons of Israel struck west of the Jordan, from Baal-Gad in the plain of Lebanon to Mount Halak; this land Joshua gave the tribes 'to inherit by their allotments.' Verse 8 details six terrain-types (hill country, lowland, Arabah, slopes, wilderness, Negeb) and the six dispossessed peoples (Hittite, Amorite, Canaanite, Perizzite, Hivite, Jebusite).
• C · 12:9–24 — The enumerated roster of the Canaanite kings. Each king is named by his city in the bare accusative (βασιλέα Ιεριχω, βασιλέα τῆς Γαι, …), all governed by ἀνεῖλεν of v. 7. The roster runs from Jericho and Ai (v. 9) through Jerusalem, Hebron, Lachish, Gezer, Debir, Hazor, Megiddo and the rest, closing (v. 24) with the king of Tirzah and the summary πάντες οὗτοι βασιλεῖς εἴκοσι ἐννέα.

Translation & textual notes. The Greek text of Joshua 12 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The chapter is a register in two movements joined by a deliberate structural parallel: the cataloguing formula καὶ οὗτοι οἱ βασιλεῖς … οὓς ἀνεῖλον/ἀνεῖλεν opens both the eastern frame (v. 1) and the western frame (v. 7), and the allotment-clause ἔδωκεν αὐτὴν Μωυσῆς … ἐν κληρονομίᾳ (v. 6) is exactly mirrored by ἔδωκεν αὐτὴν Ἰησοῦς … κληρονομεῖν (v. 7), binding the Transjordanian conquest under Moses to the Cisjordanian conquest under Joshua. The verb ἀνεῖλεν of v. 7 grammatically governs the entire list of vv. 9–24, where each entry is a bare accusative τὸν βασιλέα / βασιλέα + indeclinable city-name. The chapter is markedly transliterative: nearly every toponym (Εσεβων, Βασαν, Ασταρωθ, Ιεριχω, Χεβρων, Λαχις, Ασωρ, etc.) is an uninflected Hebrew name. Theologically weighted is v. 4, where Og is ὑπελείφθη ἐκ τῶν γιγάντων ('was left over from the giants'), the LXX rendering רְפָאִים by γίγαντες and presenting the conquered Og as the last of a legendary giant-race (cf. Deut 3:11). The closing total of v. 24, βασιλεῖς εἴκοσι ἐννέα ('twenty-nine kings'), diverges from the Masoretic thirty-one, reflecting a shorter and differently-summed list in the Greek tradition; and at v. 23 the LXX reads Γωιμ τῆς Γαλιλαίας ('Goiim of Galilee') where the MT has 'Goiim in Gilgal.'

Joshua 13 — ΙΗΣΟΥΣ ΙΓ′

Theme. Though much land remains, Joshua begins allotting the inheritance and recounts the Transjordan grants.

Outline.

• A · 13:1–7 — Much land remains: the LORD's inventory of the unconquered and the command to apportion. Joshua is old, yet much land remains (vv. 1–2). The LORD catalogues the unconquered regions — Philistine pentapolis, Geshurite, Canaanite, Sidonian, Lebanon to Lebo-Hamath (vv. 2–5) — pledges to destroy them himself (v. 6), and commands the allotment to the nine and a half tribes from the Jordan to the Great Sea (vv. 6–7).
• B · 13:8–14 — The Transjordan grant of Moses recapitulated; Levi's non-inheritance. The two and a half tribes had already received their land east of the Jordan from Moses ὁ παῖς κυρίου (v. 8): from Aroer and the Arnon over the Mishor, Sihon's Heshbon kingdom (vv. 9–10), Gilead, the Geshurite/Maacathite border, Hermon, and Og's Bashan, who alone survived "from the giants" (vv. 11–12). Geshur and Maacath were not dispossessed (v. 13). The first Levite refrain follows: the LORD himself is Levi's inheritance (v. 14).
• C · 13:15–23 — The inheritance of Reuben; the slaying of Balaam. Moses' grant to Reuben by clans (vv. 15, 23): from Aroer across the Mishor, Heshbon, and a catalogue of plateau towns (vv. 16–20); Sihon's kingdom and the Midianite chiefs slain with him (v. 21); the embedded notice that Balaam the diviner was killed in the rout (v. 22); the Jordan as western boundary (v. 23).
• D · 13:24–28 — The inheritance of Gad. Moses' grant to Gad by clans (vv. 24, 28): Jazer, the Gilead cities, half the Ammonite land to Aroer facing Rabbah (v. 25); Heshbon to Ramath-mizpeh, Betonim, Mahanaim (v. 26); the valley towns and the rest of Sihon's kingdom, with the Jordan as boundary up to the Sea of Chinnereth (v. 27).
• E · 13:29–32 — The inheritance of half-Manasseh and the closing Transjordan summary. Moses' grant to half-Manasseh by clans (v. 29): from Mahanaim through all Bashan, Og's kingdom, the sixty Havvoth-jair towns (v. 30); half of Gilead with Ashtaroth and Edrei, allotted to the sons of Machir son of Manasseh (v. 31). The chapter closes with the colophon: these are the inheritances Moses distributed in Araboth Moab, beyond the Jordan, opposite Jericho, on the east (v. 32).

Translation & textual notes. The Greek text of Joshua 13 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The chapter is dense with transliterated Palestinian toponyms and tribal gentilics whose orthography fluctuates across the manuscript tradition (Γεσιρι, Μαχατι, Μισωρ, Δαιβων/Δαιβαν). It opens the land-distribution section with the divine refrain that Joshua is πρεσβύτερος προβεβηκὼς τῶν ἡμερῶν while ἡ γῆ ὑπολέλειπται πολλή (v. 1). The LXX renders the Philistine lords' cities as αἱ πέντε σατραπεῖαι τῶν Φυλιστιιμ (v. 3), using a Persian-administrative loanword for the Hebrew סְרָנִים. The Greek distinguishes declinable names (Ἰησοῦς, Μωυσῆς, Λίβανος, Ιορδάνης, the Greek-formed regional gentilics Γαλααδῖτις/Βασανῖτις and the satrapy-gentilics Γαζαῖος, Ἀζώτιος, etc.) from the mass of indeclinable transliterations (Φυλιστιιμ, Σηων, Ωγ, Αερμων, Αραβωθ Μωαβ). Og is described as κατελείφθη ἀπὸ τῶν γιγάντων (v. 12), γίγας being the LXX's standard rendering of רְפָאִים. The Balaam-notice (v. 22) labels him ὁ μάντις ('the diviner', rendering קֹסֵם), a pejorative associating him with forbidden divination (Deut 18:10), and records his death ἐν τῇ ῥοπῇ ('in the rout / by the decisive turn of battle'). The theological centre is the Levite refrain of v. 14 — κύριος ὁ θεὸς Ισραηλ οὗτος αὐτῶν κληρονομία — an inversion of the κληρονομία keyword that dominates the chapter: Levi's "inheritance" is YHWH himself, not territory (cf. Num 18:20; Deut 18:2). The chapter's verbal frame is the cognate cluster κλῆρος / κληρονομία / καταμερισμός / κατακληρονομέω, and it closes (v. 32) by echoing v. 14's locative ἐν Αραβωθ Μωαβ … κατὰ Ιεριχω, sealing the Transjordan distribution before the western allotment of chs. 14ff. (Note: the Rahlfs text of Joshua 13 ends at v. 32; the second Levite-inheritance doublet that appears as MT v. 33 is not present as a separate verse here, so the refrain stands once, at v. 14.)

Joshua 14 — ΙΗΣΟΥΣ ΙΔ′

Theme. Caleb claims Hebron in old age because he followed the Lord wholeheartedly.

Outline.

• A · 14:1–5 — The Cisjordan inheritance distributed by lot through Eleazar and Joshua. The narrator opens the land-distribution west of the Jordan: these are the inheritances the sons of Israel received in Canaan, apportioned by lot (κατὰ κλήρους) through Eleazar the priest, Joshua son of Naue, and the heads of the tribal families, 'as the LORD commanded by the hand of Moses' (vv. 1–2). The arithmetic is glossed: two-and-a-half tribes were already settled east of the Jordan, the Levites receive no κλῆρος but only cities and pasture, and Joseph counts as two tribes (Manasseh and Ephraim), keeping the tally whole (vv. 3–4). The section closes with the obedience-formula: 'as the LORD commanded Moses, so the sons of Israel did, and they divided the land' (v. 5).
• B · 14:6–9 — Caleb's appeal: the spy-report and Moses' oath. Caleb son of Jephunneh the Kenizzite comes with the sons of Judah to Joshua at Gilgal and recalls the word the LORD spoke about him and Joshua at Kadesh-Barnea (v. 6). At forty he was sent by Moses to spy out the land and answered 'according to his mind' — a faithful report — while his fellow-spies 'turned aside the heart of the people'; Caleb alone 'wholly devoted himself to follow after the LORD his God' (προσετέθην ἐπακολουθῆσαι, vv. 7–8). On that day Moses swore that the land Caleb's foot had trodden would be his inheritance and his children's forever, because he wholly followed after the LORD (v. 9).
• C · 14:10–12 — Caleb at eighty-five: still strong, he claims the mountain of the Anakim. Caleb testifies that the LORD has kept him alive these forty-five years through the wilderness wandering, and now at eighty-five he is still as strong as on the day Moses sent him, vigorous to go out and come in for war (vv. 10–11). He therefore asks for 'this mountain' — Hebron — which the LORD promised; though the Anakim are there with great fortified cities, he is confident that 'if the LORD is with me I will utterly destroy them' (ἐξολεθρεύσω αὐτούς, v. 12), grounding the inheritance-by-perseverance in divine presence rather than human strength.
• D · 14:13–15 — Joshua grants Hebron; the land rests from war. Joshua blesses Caleb and gives him Hebron as an inheritance (vv. 13–14); the narrator notes that Hebron has belonged to Caleb 'to this day' precisely because he followed the command of the LORD God of Israel — the perseverance-theme made permanent in the land. An antiquarian closing note (v. 15) records that Hebron's former name was the city Arbok, mother-city of the Anakim, and seals the whole distribution with the refrain 'and the land had rest from war' (ἡ γῆ ἐκόπασεν τοῦ πολέμου; cf. 11:23).

Translation & textual notes. The Greek text of Joshua 14 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The Greek Joshua (Ἰησοῦς) is among the more freely rendered books of the LXX, and chapter 14 opens the great Cisjordan land-distribution (chs. 14–19): the inheritance west of the Jordan is apportioned by lot (κατὰ κλήρους) through Eleazar the priest and Joshua son of Naue, together with the tribal heads, 'as the LORD commanded by the hand of Moses' (vv. 1–5). The arithmetic of the tribes is carefully glossed: two-and-a-half tribes had already received their portion east of the Jordan, Levi receives no κλῆρος but only cities to dwell in with their pasture-lands (τὰ ἀφωρισμένα … τοῖς κτήνεσιν), and the doubling of Joseph into Manasseh and Ephraim keeps the count of inheriting tribes whole (vv. 3–4). The chapter's dramatic centre is Caleb son of Jephunneh the Kenizzite — a clan of Edomite/Kenizzite stock incorporated into Judah, which makes his exemplary faith the more striking — who comes with the sons of Judah to Joshua at Gilgal and recalls the events of forty-five years earlier (vv. 6–12): at forty he was sent by Moses from Kadesh-Barnea to spy out the land and brought back a faithful report 'according to his (Moses') mind' (κατὰ τὸν νοῦν αὐτοῦ), while his fellow-spies 'turned aside the heart of the people' (μετέστησαν τὴν καρδίαν τοῦ λαοῦ). Twice the text marks Caleb's wholehearted faith with προσετέθην / προσετέθης ἐπακολουθῆσαι (ὀπίσω) κυρίου ('I wholly devoted myself to follow after the LORD', vv. 8–9; cf. Num 14:24; 32:11–12; Deut 1:36), the verb προστίθημι ('to add oneself wholly to') rendering the Hebrew מִלֵּא אַחֲרֵי ('fully follow after'). Now eighty-five (40 + 45) and still vigorous for war (ἰσχύων … ἐξελθεῖν καὶ εἰσελθεῖν, a Hebraism for the full conduct of life), Caleb claims 'this mountain' — Hebron, with its fortified cities and the giant Anakim (οἱ Ενακιμ) — confident that 'if the LORD is with me I will utterly destroy them' (ἐξολεθρεύσω). Joshua blesses him and gives him Hebron as an inheritance 'to this day,' because he followed the command of the LORD God of Israel (vv. 13–14). The chapter closes with an antiquarian note (v. 15): Hebron's former name was the city Arbok (Kiriath-Arba), mother-city of the Anakim — 'and the land had rest from war' (ἡ γῆ ἐκόπασεν τοῦ πολέμου), the formulaic refrain (cf. 11:23) that frames the whole distribution as covenant fulfilment.

Joshua 15 — ΙΗΣΟΥΣ ΙΕ′

Theme. Judah receives its broad inheritance, with Caleb's household and Jerusalem's unfinished conquest in view.

Outline.

• A · 15:1–12 — The borders of Judah's allotment: south, east, north, and west. The territory is fixed by a continuous boundary itinerary. The south line (vv. 1–4) runs from the edge of Edom and the wilderness of Zin, by the Ascent of Akrabbim and Kadesh-barnea, out to the Wadi of Egypt and the Great Sea. The east border is the Salt (Dead) Sea up to the Jordan (v. 5); the north border (vv. 5b–11) climbs by Beth-hoglah, the Valley of Achor, En-rogel, and the Valley of Hinnom past the Jebusite shoulder (= Jerusalem), out by the Waters of Nephtoah, Baal (Kiriath-jearim), and Ekron to the sea; the west border is the Great Sea (v. 12). The personified survey-verbs (ἀναβαίνει, καταβαίνει, διεκβάλλει, παραπορεύεται) drive the description.
• B · 15:13–19 — Caleb's portion, the Anakim, and Achsah's springs. By divine decree (διὰ προστάγματος τοῦ θεοῦ) Caleb son of Jephunneh receives Hebron (Arbok, mother-city of Enak) and drives out the three Anakim (vv. 13–14). He marches against Debir, formerly "City of Letters," and offers Achsah to whoever captures it (vv. 15–16); Othniel son of Kenaz takes it and wins her (v. 17). Achsah, dismounting, asks for a blessing and for springs — "you have given me the land of the Negeb, give me also Golathmain" — and receives the upper and lower springs (vv. 18–19; cf. Judg 1:11–15).
• C · 15:20–32 — Cities of the Negeb (the southern district). After the heading "this is the inheritance of the tribe of the sons of Judah" (v. 20), the first catalogue lists the southernmost towns on the Edomite frontier toward the wilderness (vv. 21–32), including Kadesh and Beer-sheba, closing with the tally "twenty-nine cities and their villages" (v. 32).
• D · 15:33–47 — Cities of the Shephelah (the lowland, ἐν τῇ πεδινῇ). The second catalogue covers the western foothills (vv. 33–47) in sub-blocks sealed by tallies — fourteen (v. 36), sixteen (v. 41), ten (v. 44) — then the Philistine coastal towns Ekron, Ashdod, and Gaza, extending to the Wadi of Egypt and the Great Sea (vv. 45–47).
• E · 15:48–60 — Cities of the hill country (ἐν τῇ ὀρεινῇ). The third catalogue lists the Judean highlands (vv. 48–60): eleven cities (v. 51), nine including Hebron (v. 54), nine (v. 57), six (v. 59) — the Greek here adding the eleven-town Bethlehem cluster marked [a] — and finally Kiriath-baal (Kiriath-jearim) and Rabbah, two cities (v. 60).
• F · 15:61–62 — Cities of the wilderness (ἐν τῇ ἐρήμῳ). The brief final catalogue lists the desert towns by the Dead Sea (vv. 61–62), including the City of Salt and En-gedi, closing with "seven cities and their villages" (v. 62).
• G · 15:63 — The unconquered Jebusite: Jerusalem not dispossessed. The chapter ends with a candid etiological note: the sons of Judah could not destroy the Jebusite of Jerusalem, "and the Jebusites dwell in Jerusalem with the sons of Judah to this day" — anticipating David's later capture of the city (2 Sam 5:6–9; cf. Judg 1:21).

Translation & textual notes. The Greek text of Joshua 15 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The boundary-survey of vv. 1–12 is written in a vivid sustained present tense: the border-line "goes up" (ἀναβαίνει), "goes down" (καταβαίνει), "passes through / goes out" (διεκβάλλει / διεκβαλεῖ, future and present alternating freely), "passes alongside" (παραπορεύεται / παρελεύσεται), and "goes around" (περιπορεύεται / περιελεύσεται) — a personification of the line that renders the Hebrew imperfect-narrative of the survey, fixing the boundary by topographical verbs rather than coordinates. The technical vocabulary is consistent: ὅριον / ὅρια ("border," גְּבוּל), διέξοδος ("the outgoing / terminus of the border," תֹּצְאוֹת), and the directional nouns λίψ / λιβός ("south / the Negeb," נֶגֶב), βορρᾶς ("north"), ἀνατολαί ("east"), δυσμαί ("west"). The Salt Sea (ἡ θάλασσα ἡ ἁλυκή) is the Dead Sea; ἡ θάλασσα ἡ μεγάλη ("the Great Sea") is the Mediterranean and the western boundary (v. 12). The LXX frequently translates rather than transliterates name-elements — πηγὴ ἡλίου for En-shemesh (v. 7), Πόλις ἡλίου for Beth-shemesh (v. 10), Πόλις γραμμάτων for Kiriath-sepher (vv. 15–16, 49) — and glosses old names with current ones via the formula αὕτη ἐστίν ("this is …": Jerusalem v. 8, Kiriath-jearim v. 9, Hebron vv. 13/54, Bethlehem v. 59). In the city-catalogue (vv. 20–62) the toponyms are heavily transliterated and often diverge sharply from the Masoretic forms, and the Greek numeral-tallies do not always match the listed names — a recognized feature of the Old Greek of Joshua, which preserves a textually distinct and frequently shorter tradition than MT. Most strikingly, the Greek of v. 59 carries an eleven-town district anchored on Ephratah/Bethlehem (Tekoa, Peor, Etam, Karem, Gallim, Bether, etc.) that has dropped out of the Masoretic Text by homoeoteleuton; it is marked here with the siglum [a]. The Caleb episode (vv. 13–19) parallels Judg 1:11–15; the closing Jebusite note (v. 63) parallels Judg 1:21 and is fulfilled at 2 Sam 5:6–9. κύριος, where it occurs, renders the Tetragrammaton.

Joshua 16 — ΙΗΣΟΥΣ ΙϚ′

Theme. Ephraim receives its allotment, yet Gezer's Canaanites remain within the land.

Outline.

• A · 16:1–4 — The lot of the sons of Joseph: the southern boundary from the Jordan to the sea. The boundary begins at the Jordan by Jericho on the east (v. 1), ascends through the wilderness hill-country to Bethel/Luz, passes out by the border of Ataroth (Χαταρωθι, v. 2), and runs down westward past the Japhletite border (Απταλιμ) and Beth-horon the Lower until its outgoing (διέξοδος) reaches the sea (v. 3). The summary names the recipients: the sons of Joseph — Ephraim and Manasseh (v. 4).
• B · 16:5–9 — The allotment of Ephraim by its families, with its border-towns. Ephraim's boundary, surveyed κατὰ δήμους ('by families'), runs from the eastern landmarks (Ataroth, Erok) to Upper Beth-horon and Gazara (v. 5), seaward to Ikasmon, then circling (περιελεύσεται) by Therma, Thenasa, Sellesa and Ianoka (v. 6), down through Macho and Ataroth with their villages to Jericho and out to the Jordan (v. 7), and from Taphou seaward to Chelkana, terminating at the sea — 'this is the inheritance of the tribe of Ephraim' (v. 8). A note records the Ephraimite enclave-cities set apart within Manasseh's inheritance (v. 9).
• C · 16:10 — The unconquered Canaanites of Gezer: the incomplete-conquest note and the Gezer-dowry plus. Ephraim did not destroy (οὐκ ἀπώλεσεν) the Canaanite of Gezer, who kept dwelling (κατῴκει) in Ephraim 'to this day' (ἕως τῆς ἡμέρας ταύτης). The Rahlfs text appends a second ἕως-clause, harmonized with 3 Kgdms 9:16: until Pharaoh king of Egypt went up, took and burned the city, slew (ἐξεκέντησαν) its Canaanite and Perizzite inhabitants, and gave it as a dowry (ἐν φερνῇ) to his daughter.

Translation & textual notes. The Greek text of Joshua 16 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The chapter belongs to the tribal-allotment cycle (chs. 13–21) and is dominated by toponyms transliterated from a Hebrew Vorlage that frequently diverges from the Masoretic Text: several names (Χαταρωθι, Απταλιμ for 'the Japhletite', Εροκ, Ικασμων for MT Michmethath, Θερμα, Θηνασα, Σελλησα, Μαχω, Χελκανα for the brook Kanah) resist secure alignment with MT, reflecting both textual fluidity in the boundary-lists and mechanical transliteration of obscure names. The border is described by a chain of future-tense 'itinerary' verbs (ἀναβήσεται, ἐξελεύσεται, παρελεύσεται, διελεύσεται, περιελεύσεται, πορεύσεται, ἐλεύσεται, διεκβαλεῖ) that personify the boundary as a moving line, the LXX's standard rendering of the Hebrew weqatal boundary-formulae of גְּבוּל (Greek ὅριον). The recurring noun ἡ διέξοδος ('the outgoing / terminus', vv. 3, 8) marks the seaward end-point; the compass seams ἀπὸ ἀνατολῶν ('from the east') and ἐπὶ τὴν θάλασσαν ('to the sea/west') orient the survey on its east–west axis. Gezer appears under two transliterations — Γαζαρα (v. 5) and Γαζερ (v. 10). The chapter closes with the incomplete-conquest motif paralleled at Judg 1:29: Ephraim's failure to dispossess (οὐκ ἀπώλεσεν) the Canaanite, and the etiological tag ἕως τῆς ἡμέρας ταύτης. Notably, this Rahlfs form of v. 10 carries a substantial plus over MT: in place of the familiar tributary-labour clause (MT 'and became a servant subject to forced labour'; cf. ὑπόφορος / εἰς φόρον δουλεύων elsewhere), it appends a notice harmonized with 3 Kgdms (1 Kgs) 9:16 — that the Canaanite remained until Pharaoh king of Egypt took and burned the city, slew (ἐξεκέντησαν) its Canaanite and Perizzite inhabitants, and gave it as a dowry (ἐν φερνῇ) to his daughter, Solomon's Egyptian wife. The φόρος/forced-labour tradition is thus absent from this textual form, replaced by the Gezer-dowry tradition; both are variant resolutions of the same unconquered-city tension.

Joshua 17 — ΙΗΣΟΥΣ ΙΖ′

Theme. Manasseh's inheritance is settled, and Joseph's tribes are told to clear the hill country and press the Canaanites.

Outline.

• A · 17:1–2 — The lot of Manasseh: the warrior Machir and the remaining clans. The territory falls to Manasseh as Joseph's firstborn (πρωτότοκος τῷ Ιωσηφ). To Machir the father of Gilead — "a man of war" (ἀνὴρ … πολεμιστής, v. 1) — go Gilead and Bashan east of the Jordan; the remaining male clans of Manasseh (Iezer, Kelez, Ieziel, Sychem, Symarim, Opher) receive the western allotment by their families (κατὰ δήμους αὐτῶν, v. 2).
• B · 17:3–6 — The daughters of Zelophehad inherit by the command of the LORD. Zelophehad son of Opher had no sons but only daughters — Mahlah, Noah, Hoglah, Milcah, Tirzah (v. 3). They stand before Eleazar the priest, Joshua, and the rulers, claiming the inheritance God commanded διὰ χειρὸς Μωυσῆ; and a lot is given to them among their father's brothers διὰ προστάγματος κυρίου ("by the command of the LORD", v. 4), the fulfilment of Num 27/36. The land of Gilead is reckoned to the remaining Manassites (vv. 5–6).
• C · 17:7–13 — The borders of Manasseh; the Canaanites not dispossessed but enslaved. The boundary runs from the Manassite territory down to the ravine and the sea, dividing Manasseh from Ephraim and meeting Asher to the north and Issachar to the east (vv. 7–10). Within Issachar and Asher fall the Canaanite cities — Beth-shean, Dor, Megiddo, Napheta and their villages (v. 11). But the sons of Manasseh could not dispossess these cities (οὐκ ἠδυνάσθησαν … ἐξολεθρεῦσαι, v. 12); when Israel grew strong they put the Canaanites to forced labour (ὑπηκόους) but did not utterly destroy them (v. 13).
• D · 17:14–18 — The sons of Joseph complain; Joshua's charge to clear the forest. The sons of Joseph object to Joshua: why one lot and one measuring-line (κλῆρον ἕνα καὶ σχοίνισμα ἕν) for so numerous a blessed people (v. 14)? Joshua answers: if you are a great people, go up into the forest and clear it for yourselves (ἀνάβηθι εἰς τὸν δρυμὸν καὶ ἐκκάθαρον, v. 15). They protest that the hill country is not enough and that the Canaanite of the plain has elite cavalry and iron (v. 16). Joshua repeats and amplifies the charge: the forest will be yours when you clear it, and you shall drive out the Canaanite with his iron chariotry, "for you prevail over him" (σὺ γὰρ ὑπερισχύεις αὐτοῦ, vv. 17–18).

Translation & textual notes. The Greek text of Joshua 17 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The chapter is the second western Joseph-allotment, structured in four movements (lot of Machir/clans, vv. 1–2; daughters of Zelophehad, vv. 3–6; boundary-survey and Canaanite enclaves, vv. 7–13; Joseph's complaint and Joshua's charge, vv. 14–18). The fronted dative τῷ Σαλπααδ (v. 3) is a Hebraizing pendent-topic construction resumed by αὐτῷ ("he had no sons"). The daughters' petition (v. 4) reproduces the tribunal of Num 27:2 (Eleazar / Joshua / the rulers) and grounds the claim in prior command διὰ χειρὸς Μωυσῆ ("through the hand of Moses"), reporting its grant with the divine-passive ἐδόθη and the key phrase διὰ προστάγματος κυρίου. The boundary-survey (vv. 7–10) uses the technical verbs of the genre — πορεύεται, καταβήσεται, συνάψουσιν — and the terminus-word διέξοδος ("outgoing"); it is dense with heavily transliterated and partly garbled toponyms (Ανασσα, Λαβεκ, Δηλαναθ, Θαφθωθ, Καρανα, Ιαριηλ, Ναφετα) reflecting the translator's difficulty with the Hebrew Vorlage of the Codex-B tradition Rahlfs follows. The conquest-failure formula οὐκ ἠδυνάσθησαν … ἐξολεθρεῦσαι (v. 12) and the forced-labour resolution ἐποίησαν τοὺς Χαναναίους ὑπηκόους (v. 13) parallel Judg 1:27–28; v. 13 closes with the emphatic fronted-infinitive Hebraism ἐξολεθρεῦσαι … οὐκ ἐξωλέθρευσαν ("to destroy them, they did not destroy"). In the complaint-dialogue the Joseph-tribes personify themselves in the singular (ἐγὼ … λαὸς πολύς εἰμι, v. 14) and appeal to divine blessing; Joshua turns their own premise into a challenge, and the chapter climaxes on ὑπερισχύεις ("you are stronger than he", v. 18), grounding conquest in divinely-given superiority rather than recording its completion. κύριος renders the Tetragrammaton; the declinable Ἰησοῦς (Joshua son of Nun) is treated as a noun throughout.

Joshua 18 — ΙΗΣΟΥΣ ΙΗ′

Theme. At Shiloh Joshua surveys and divides the remaining land, and Benjamin receives its lot.

Outline.

• A · 18:1 — Assembly at Shiloh: the tent of meeting and the subdued land. The whole congregation gathers at Shiloh and pitches the tent of meeting there; the closing clause ἡ γῆ ἐκρατήθη ὑπ᾿ αὐτῶν marks the formal end of the conquest and the turn to distribution.
• B · 18:2–7 — Joshua's rebuke and the survey-commission. Seven tribes remain without an inheritance (v. 2). Joshua reproaches their delay and commissions three men per tribe to traverse and describe the land in seven portions (vv. 3–6), noting that Levi's portion is the priesthood of the LORD and that Gad, Reuben, and half-Manasseh already hold their Transjordan inheritance from Moses (v. 7).
• C · 18:8–10 — The survey executed and the lot cast before the LORD. The men go out, survey the land (χωροβατέω), record it city by city in seven portions in a scroll, and return (vv. 8–9); Joshua casts the lot for them at Shiloh before the LORD (v. 10).
• D · 18:11–20 — Benjamin's allotment: the boundary. The first lot falls to Benjamin, between Judah and Joseph (v. 11). The line is traced: the northern border from the Jordan past Jericho into the hill country (vv. 12–13), the western turn to Kiriath-baal/Kiriath-jearim (vv. 14–15), the southern descent past Hinnom, Jebus, and En-rogel (vv. 16–17), and the eastern terminus at the Jordan/Salt Sea (vv. 18–20).
• E · 18:21–28 — Benjamin's city-list. An enumerated list by clans: Jericho, Beth-hoglah, and others (twelve cities, vv. 21–24); then Gibeon, Ramah, Beeroth, Mizpeh, and the rest, ending with Jebus ('this is Jerusalem') and Gibeath-jearim (thirteen cities, vv. 25–28), with the summary that this is Benjamin's inheritance by clans.

Translation & textual notes. The Greek follows the Rahlfs–Hanhart critical text (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the apparatus is not reproduced. Joshua 18 stands at the center of the land-distribution section (chs. 13–21). Its theological pivot is the relocation to Shiloh (Σηλω): the tent of meeting is pitched (ἔπηξαν … τὴν σκηνὴν τοῦ μαρτυρίου, v. 1), and the lot is cast ἔναντι κυρίου three times over (vv. 6, 8, 10), grounding the allotment in sacral procedure at the new sanctuary. The chapter introduces the technical surveying verb χωροβατέω ('traverse/survey land on foot', vv. 8–9), distinctive to LXX-Joshua, and renders the survey-document concretely as a scroll (εἰς βιβλίον, v. 9). The boundary-description (vv. 11–20) is built on a chain of future verbs (προσαναβήσεται, ἀναβήσεται, καταβήσεται, διελεύσεται, περιελεύσεται) translating Hebrew waw-consecutive perfects, producing a traveling-eye account of the line's course; topographical Hebrew terms are calqued (κατὰ νώτου = כֶּתֶף 'shoulder/ridge'; ἡ διέξοδος = תּוֹצָאוֹת 'outgoings/terminus'; λοφιά for לָשׁוֹן 'tongue/bay' of the Salt Sea, v. 19). The Old Greek is notably free with the dense toponymy: place-names are transliterated idiosyncratically (Βαιθηλ, Καριαθιαριν, Γαβαων), and the city-list of vv. 21–28 diverges from the MT in both spelling and the alignment of individual names, with several Hebrew compound names run together in Greek (Εμεκραφαϊν for עֵמֶק רְפָאִים, v. 16; Γαβαωθιαριμ for גִּבְעַת קִרְיַת, v. 28). Two editorial identification-glosses orient the reader: αὕτη ἐστὶν Βαιθηλ for Luz (v. 13) and the climactic Ιεβους αὕτη ἐστὶν Ιερουσαλημ (v. 28), placing the future capital on Benjamin's border. Note also Γαιεννα (v. 16) = גֵּיא הִנֹּם, the valley of Hinnom whose name yields NT γέεννα ('Gehenna').

Joshua 19 — ΙΗΣΟΥΣ ΝΑΥΗ ΙΘ′

Theme. The final tribal allotments are cast at Shiloh, and Joshua receives his own inheritance.

Outline.

• A · 19:1–9 — The second lot: Simeon within the portion of Judah. The lot 'comes out' for Simeon, but its inheritance falls ἀνὰ μέσον κλήρων υἱῶν Ιουδα — in the midst of Judah's lot (v. 1). A city-list follows (Beersheba, Ziklag, and the rest, vv. 2–7), bounded southward toward the Negev (κατὰ λίβα, v. 8). The narrator explains the anomaly: Judah's share was μείζων ('larger') than the tribe needed, so Simeon inherited within it (v. 9), fulfilling Jacob's word that Simeon would be 'divided in Israel' (Gen 49:7).
• B · 19:10–16 — The third lot: Zebulun. Zebulun's boundary is traced westward to the sea and round its eastern and northern marches (vv. 10–14), terminating in a list of frontier towns (v. 15) and closed by the summary formula αὕτη ἡ κληρονομία (v. 16). The toponymy is heavily transliterated and difficult to align with the Masoretic boundary description.
• C · 19:17–23 — The fourth lot: Issachar. Issachar's lot (ὁ κλῆρος ὁ τέταρτος, v. 17) is described by a town-list (vv. 18–21) whose border touches Tabor and runs to the Jordan (ὁ Ιορδάνης, v. 22), the natural eastern limit; the section closes with the standard summary (v. 23).
• D · 19:24–31 — The fifth lot: Asher. Asher's coastal-and-Galilean inheritance (ὁ κλῆρος ὁ πέμπτος, v. 24) reaches Carmel and the sea (v. 26), abuts Zebulun (v. 27), and extends north 'as far as Sidon the great' (ἕως Σιδῶνος τῆς μεγάλης, v. 28) and the territory of the Tyrians (v. 29) before the closing summary (v. 31).
• E · 19:32–39 — The sixth lot: Naphtali. Naphtali's lot (ὁ κλῆρος ὁ ἕκτος, v. 32) is bounded by the Jordan (vv. 33–34) and includes the fortified cities of the Tyrians, Tyre, and Kedesh and Hazor (vv. 35–38), with the summary at v. 39.
• F · 19:40–48 — The seventh lot: Dan, the Amorite pressure, and Lachish. Dan's lot (ὁ κλῆρος ὁ ἕβδομος, v. 40) lists towns toward the Joppa coast (vv. 41–46). The LXX summary (v. 47) is expanded with the conquest-failure note: the Amorite pressed the Danites into the hill country and would not let them descend to the valley; the sons of Judah took Lachish (Λασενδακ), and the Amorite remained as a forced-labour subject under the hand of Ephraim (v. 48) — a bridge to the Judges narrative of Danite displacement (cf. Judg 1:34–35; 18).
• G · 19:49–50 — Joshua's own inheritance: Timnath-Serah. When the apportioning of the land was finished, Israel gave Joshua son of Nun an inheritance among them by the command of God (διὰ προστάγματος τοῦ θεοῦ): the city he asked for, Timnath-Serah (Θαμνασαραχ) in the hill country of Ephraim, which he rebuilt and settled (vv. 49–50; cf. Josh 24:30).
• H · 19:51 — Colophon: the divisions made at Shiloh before the LORD. The closing colophon names Eleazar the priest, Joshua son of Nun, and the heads of the fathers' houses as those who apportioned the inheritances by lot 'in Shiloh before the LORD' (ἐν Σηλω ἐναντίον κυρίου) at the door of the tent of witness, sealing the whole land-division (chs. 13–19) as an act performed at the cultic centre.

Translation & textual notes. The Greek text of Joshua 19 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Joshua 19 concludes the second great land-division section of the book (chs. 13–19), recording the sixth through twelfth allotments cast 'by lot' (κλῆρος, rendering Hebrew גּוֹרָל) at Shiloh: Simeon, whose inheritance lies inside the over-large portion of Judah (vv. 1–9); Zebulun (vv. 10–16); Issachar (vv. 17–23); Asher (vv. 24–31); Naphtali (vv. 32–39); and Dan (vv. 40–48), followed by Joshua's own inheritance at Timnath-Serah (Θαμνασαραχ) in the hill country of Ephraim (vv. 49–50) and the colophon closing the whole distribution (v. 51). The chapter is dominated by boundary-and-city lists, and the Old Greek of Joshua frequently transliterates the Hebrew toponyms rather than rendering them, often diverging markedly from the Masoretic forms (e.g. Βηρσαβεε for Beersheba, Σικελακ for Ziklag, Λασενδακ at v. 48 conflating Leshem/Dan). Because Greek lacks a fixed declension for these borrowed names, the overwhelming majority stand as indeclinable forms, while genuinely Hellenised names — ὁ Ιορδάνης ('the Jordan', vv. 22, 33, 34), Σιδῶνος ('of Sidon', v. 28), οἱ Τύριοι ('the Tyrians', vv. 29, 35), ὁ Κάρμηλος (v. 26), Ἰόππη (v. 46), Ἰησοῦς (vv. 49, 51), and the gentilic ὁ Αμορραῖος ('the Amorite', vv. 47–48) — are fully declined. The recurring formula ἐξῆλθεν ὁ κλῆρος ('the lot came out') presents the allotment as the sovereign act of YHWH working through the sacred lot (cf. Prov 16:33); the closing colophon (v. 51) names Eleazar the priest, Joshua son of Nun, and the heads of the fathers' houses as the human officiants 'before the LORD' (ἐναντίον κυρίου) at the door of the tent of witness in Shiloh, binding the entire land-division to the cultic centre.

Joshua 20 — ΙΗΣΟΥΣ Κ′

Theme. Cities of refuge are set apart so the manslayer can flee from vengeance and receive judgment.

Outline.

• A · 20:1–2 — Divine command to Joshua: appoint the cities of refuge. YHWH addresses Joshua (v. 1) and commands him to instruct the sons of Israel to establish the cities of refuge (αἱ πόλεις τῶν φυγαδευτηρίων, v. 2) which YHWH had already spoken of through Moses (διὰ Μωυσῆ; cf. Num 35:9–34; Deut 19:1–13). The command presents the cities not as a Joshua-era innovation but as the fulfilment of an earlier Mosaic ordinance.
• B · 20:3 — The law of asylum for the unintentional manslayer. v. 3 states the cities' purpose: refuge for the one who strikes a person ἀκουσίως ('unintentionally'). The killer is protected from the blood-avenger (ὁ ἀγχιστεύων τὸ αἷμα) until he can stand before the congregation for judgment (ἕως ἂν καταστῇ ἐναντίον τῆς συναγωγῆς εἰς κρίσιν), establishing due process that distinguishes manslaughter from murder.
• C · 20:7–9 — The six cities designated, west and east of Jordan, and their function. Three cities are set apart west of the Jordan — Kadesh, Shechem, and Kiriath-Arba/Hebron (v. 7) — and three east of it — Bezer, Ramoth, and Golan (v. 8), each within a named tribal territory. The closing summary (v. 9) declares these the appointed cities (αἱ πόλεις αἱ ἐπίκλητοι) for both Israelite and resident alien, so that the unintentional killer may flee there and not die at the hand of the blood-avenger before standing trial before the congregation.

Translation & textual notes. The Greek text of Joshua 20 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Joshua 20 in the LXX is markedly shorter than the Masoretic text: the Old Greek lacks the equivalent of MT vv. 4–6 (the detailed procedure by which the manslayer presents his case at the city gate, the elders' reception of him, the stipulation that he remain until the death of the high priest, and his subsequent return home). As a result, the LXX verse numbering preserved here jumps directly from v. 3 to v. 7 — there are NO verses 4, 5, or 6 in the Greek — and the chapter contains only six verses, numbered 1, 2, 3, 7, 8, and 9. The chapter records the appointment of the cities of refuge (αἱ πόλεις τῶν φυγαδευτηρίων) for the unintentional manslayer (ὁ φονεὺς ὁ πατάξας ψυχὴν ἀκουσίως). The asylum-law is framed by the recurring threat of the blood-avenger, ὁ ἀγχιστεύων τὸ αἷμα — the LXX's rendering of גֹּאֵל הַדָּם ('the redeemer of blood'), the kinsman charged with avenging a slain relative — from whose hand the unintentional killer is protected ἕως ἂν καταστῇ … εἰς κρίσιν ('until he stands … for judgment'). The six cities are distributed three west of the Jordan — Kadesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath-Arba (Αρβοκ), that is Hebron, in the hill country of Judah (v. 7) — and three east of the Jordan — Bezer (Βοσορ) in the wilderness plain of Reuben, Ramoth (Αρημωθ) in Gilead of Gad, and Golan (Γαυλων) in Bashan of Manasseh (v. 8). The closing summary (v. 9) extends the asylum-provision both to the sons of Israel and to the resident alien (ὁ προσήλυτος ὁ προσκείμενος), realising the cultic principle of one law for native and sojourner alike (cf. Num 35:15). The toponyms are largely transliterated and indeclinable (Καδης, Συχεμ, Αρβοκ, Χεβρων, Βοσορ, Αρημωθ, Γαυλων), while a few place- and region-names are declined as ordinary Greek nouns (Γαλιλαίᾳ, Ιορδάνου, Βασανίτιδι).

Joshua 21 — ΙΗΣΟΥΣ ΝΑΥΗ ΚΑ′

Theme. The Levites receive their cities, and the Lord fulfills every good word spoken to Israel.

Outline.

• A · 21:1–3 — The Levites' petition at Shiloh and the granting of cities with pasturelands. The clan-heads of Levi approach Eleazar the priest, Joshua son of Nun, and the tribal heads at Shiloh in the land of Canaan (v. 1), invoking the Mosaic command (ἐνετείλατο κύριος ἐν χειρὶ Μωυσῆ) that the Levites be given cities to dwell in with pasturelands for their livestock (v. 2; cf. Num 35:1–8). The sons of Israel duly give, διὰ προστάγματος κυρίου ('by the ordinance of the LORD'), the cities and their pasturelands (v. 3).
• B · 21:4–8 — The casting of lots: the four Levitical groups. The lot (ὁ κλῆρος) comes out for the four Levitical divisions: the Kohathite line of Aaron receives thirteen cities from Judah, Simeon, and Benjamin (v. 4); the remaining Kohathites ten from Ephraim, Dan, and half-Manasseh (v. 5); the Gershonites thirteen from Issachar, Asher, Naphtali, and half-Manasseh in Bashan (v. 6); the Merarites twelve from Reuben, Gad, and Zebulun (v. 7). The summary (v. 8) stresses that all was done by lot (κληρωτί) as the LORD had commanded through Moses.
• C · 21:9–19 — The cities of the Aaronic priests (thirteen). From Judah, Simeon, and Benjamin the priests receive Hebron (Kiriath-Arba, mother-city of the Anakim) as a city of refuge — its fields and villages, however, belonging to Caleb (vv. 11–12) — together with Libnah and the other towns each with its set-apart lands, nine cities from the two tribes (vv. 13–16) and four from Benjamin (vv. 17–18), a total of thirteen priestly cities (v. 19).
• D · 21:20–26 — The cities of the remaining Kohathites (ten). The Kohathite clans not of Aaron's line receive from Ephraim the refuge-city Shechem with its set-apart lands and others (vv. 20–22), from Dan four cities (vv. 23–24), and from half-Manasseh two (v. 25) — ten cities in all with their set-apart lands (v. 26).
• E · 21:27–33 — The cities of the Gershonites (thirteen). The Gershonites receive from half-Manasseh the refuge-city Golan in Bashan and others (v. 27), from Issachar (vv. 28–29), Asher (vv. 30–31), and Naphtali the refuge-city Kadesh in Galilee and others (v. 32) — thirteen cities according to their clans (v. 33).
• F · 21:34–40 — The cities of the Merarites (twelve). The Merarite clans receive from Zebulun (vv. 34–35), from Reuben across the Jordan the refuge-city Bosor in the wilderness of Mishor (vv. 36–37), and from Gad the refuge-city Ramoth in Gilead and others (vv. 38–39) — twelve cities in all, the lot of the remaining Levites (v. 40).
• G · 21:41–42 — Summary: the forty-eight Levitical cities and Joshua's own inheritance. All the Levitical cities within the possession of Israel number forty-eight with their pasturelands, each city ringed by its grazing-land (vv. 41–42a). The LXX plus (v. 42b–e) adds that Joshua finished dividing the land, received the city he asked for, Thamnasarach in the hill-country of Ephraim, rebuilt and settled it, and laid up there the flint knives of the circumcision.
• H · 21:43–45 — Fulfillment capstone: the LORD gave the land, gave rest, and not one word failed. The conquest narrative reaches its theological climax: κύριος gave Israel all the sworn land, which they inherited and settled (v. 43); he gave them rest on every side, and no enemy stood before them, for the LORD delivered all their enemies into their hands (v. 44); and οὐ διέπεσεν ἀπὸ πάντων τῶν ῥημάτων τῶν καλῶν ὧν ἐλάλησεν κύριος — 'not one of all the good words the LORD spoke to the sons of Israel failed; all came to pass' (v. 45).

Translation & textual notes. The Greek text of Joshua 21 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Joshua 21 narrates the allotment of the forty-eight Levitical cities with their pasturelands assigned by lot from within the inheritances of the other tribes — the structural conclusion of the land-distribution that began in ch. 13. The Aaronic priests (the Kohathite line of Aaron) receive thirteen cities from Judah, Simeon, and Benjamin (vv. 9–19); the remaining Kohathites ten (vv. 20–26); the Gershonites thirteen (vv. 27–33); the Merarites twelve (vv. 34–40), for a total of forty-eight (vv. 41–42). The LXX of Joshua employs two different renderings for the Levitical 'pasturelands': περισπόρια ('surrounding sown-lands / grazing-grounds', renders Hebrew מִגְרָשׁ; vv. 2, 3, 8, 11, 34–41) and the substantivized participle τὰ ἀφωρισμένα ('the set-apart lands'; vv. 13–32), the latter formed from ἀφορίζω; the alternation reflects the composite character of the Greek translation. The recurring designation πόλις φυγαδευτήριον / φυγαδευτήριον τῷ φονεύσαντι ('city of refuge for the one who has killed') links this chapter to the cities of asylum of ch. 20 (cf. Num 35). At v. 42 the LXX preserves a substantial plus (marked [a]–[d] in critical editions, integrated here without the apparatus sigla) narrating that Joshua finished dividing the land, received his own inheritance at Thamnasarach in the hill-country of Ephraim, rebuilt and dwelt in the city, and deposited there the flint knives of the circumcision at Gilgal (cf. 5:2–3; 24:30 LXX) — material absent from the Masoretic Text. The chapter culminates in the great fulfillment summary of vv. 43–45: κύριος gave Israel all the land he swore to the fathers, gave them rest on every side (κατέπαυσεν … κυκλόθεν), and οὐ διέπεσεν ἀπὸ πάντων τῶν ῥημάτων τῶν καλῶν … πάντα παρεγένετο — 'not one of all the good words failed; all came to pass' — the theological capstone of the entire conquest narrative and a touchstone of biblical covenant-faithfulness (cf. 23:14; 1 Kgs 8:56).

Joshua 22 — ΙΗΣΟΥΣ ΚΒ′

Theme. The eastern tribes build a witness altar, and covenant crisis turns into renewed unity before the Lord.

Outline.

• A · 22:1–6 — Joshua's dismissal and charge: love and serve the LORD. Joshua summons the Transjordan tribes (v. 1) and commends their obedience to Moses and himself (vv. 2–3). Now that the LORD has given rest (κατέπαυσεν, v. 4), they may return; but the charge is to keep the law of Moses — to love the LORD, walk in his ways, cleave to him and serve him with whole heart and soul (v. 5), the Shema in LXX idiom. Joshua blesses and sends them (v. 6).
• B · 22:7–9 — Departure with spoil to Gilead. A recapitulation of Manasseh's divided settlement (v. 7); the tribes depart with great wealth — cattle, silver, gold, iron, clothing — and divide the spoil of their enemies with their brothers (v. 8), going from Shiloh in Canaan to the land of Gilead, allotted by the LORD through Moses (v. 9).
• C · 22:10–12 — The great altar built; Israel musters for war at Shiloh. At Gilgal by the Jordan, still in Canaan, the tribes build a great and conspicuous altar (βωμὸν μέγαν τοῦ ἰδεῖν, v. 10). When Israel hears that an altar stands on the borders of Canaan (v. 11), the whole congregation gathers at Shiloh to make war (v. 12).
• D · 22:13–20 — Phinehas's delegation accuses; Peor and Achar recalled. Israel sends Phinehas with ten chiefs, one per ancestral house (vv. 13–14). They charge the tribes with trespass and apostasy (v. 16), recall the plague of Peor (v. 17), warn of corporate wrath (v. 18), offer to share their own land (v. 19), and cite Achar, whose single trespass with the devoted thing brought wrath on all (v. 20).
• E · 22:21–29 — The Transjordan tribes' defense: the altar is a witness, not for sacrifice. The accused reply with a triple oath (v. 22): if they built the altar to apostatize or to sacrifice, let the LORD require it (v. 23). They acted out of caution (ἕνεκεν εὐλαβείας, v. 24) lest future western generations deny their share across the Jordan (vv. 24–25). The altar is a μαρτύριον (vv. 26–28); far be it from them to rebel and build a sacrificial altar besides the LORD's own (v. 29).
• F · 22:30–34 — Reconciliation: Phinehas satisfied; the altar named "Witness." Phinehas and the chiefs are pleased (ἤρεσεν, v. 30); he declares the LORD is among them and that they have delivered Israel from the LORD's hand (v. 31). The delegation returns and reports (v. 32); it pleases Israel, who bless God and abandon the war (v. 33). Joshua names the altar a witness "that the LORD is their God" (v. 34).

Translation & textual notes. The Greek text of Joshua 22 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The chapter's pivotal theological device is the LXX's consistent lexical distinction between βωμός (the disputed/illegitimate altar — vv. 10, 11, 16, 19, 23, 26, 34) and θυσιαστήριον (the one legitimate altar of the LORD — vv. 19, 28, 29), encoding the Deuteronomic theology of a single sanctioned place of sacrifice. The Shema-charge of v. 5 (ἀγαπᾶν κύριον … ἐξ ὅλης τῆς διανοίας … καὶ ἐξ ὅλης τῆς ψυχῆς) reproduces Deut 6:5 LXX, using διάνοια for Hebrew לֵבָב. Two precedents of corporate guilt structure the accusation: τὸ ἁμάρτημα Φογωρ (Peor, Num 25) at v. 17, and Αχαρ ὁ τοῦ Ζαρα with the ἀνάθεμα (Achan, Josh 7) at v. 20, the latter with the cognate-dative Hebraism πλημμελείᾳ ἐπλημμέλησεν. The defense opens with the solemn doubled triple-name ὁ θεὸς θεὸς … κύριος (v. 22), rendering Hebrew אֵל אֱלֹהִים יְהוָה, and a self-imprecatory oath (μὴ ῥύσαιτο ἡμᾶς). The chapter's keyword μαρτύριον ("witness," vv. 27, 28, 34) defines the altar's true function, climaxing in the etiological naming of v. 34 (Hebrew עֵד, "Witness"). Notable renderings include the futuristic/peace-offering terminology θυσία σωτηρίου (vv. 23, 27, 29) alongside the bare transliteration σαλαμιν (= שְׁלָמִים) at v. 29, a sign of close formal dependence on the Hebrew; the verb ἀποστρέφω is used with calculated irony, meaning "return home" (vv. 4, 32) and "turn away / apostatize" (vv. 16, 18, 23, 29).

Joshua 23 — ΙΗΣΟΥΣ ΝΑΥΗ ΚΓ′

Theme. Joshua's farewell warns Israel to cling to the Lord and not turn toward the nations left in the land.

Outline.

• A · 23:1–2 — Setting and summons: the aged Joshua convenes all Israel's leaders. After the LORD had given rest from all surrounding enemies, Joshua — old and advanced in days — summons the sons of Israel, their council of elders (γερουσία), rulers, scribes, and judges, opening with the testamentary note ἐγὼ γεγήρακα καὶ προβέβηκα ταῖς ἡμέραις.
• B · 23:3–5 — Retrospect and promise: the LORD has fought and will drive out the rest. Joshua appeals to what Israel has seen: it is the LORD their God who fought for them (v. 3). He has allotted the remaining nations by lot from the Jordan to the Great Sea (v. 4), and he himself will dispossess them — sending even wild beasts — until they perish, so that Israel may inherit their land (v. 5).
• C · 23:6–8 — Exhortation: keep the Law; do not invoke their gods, but cling to the LORD. Be very strong to keep and do all written in the book of the law of Moses, turning neither right nor left (v. 6); do not enter among the nations or name, bow to, or serve their gods (v. 7); but cling (προσκολληθήσεσθε) to the LORD as you have done to this day (v. 8).
• D · 23:9–13 — One routs a thousand; the warning against apostasy and the nations as a snare. The LORD has dispossessed great and strong nations and none has withstood Israel (v. 9); one man routs a thousand because the LORD fights (v. 10); so take heed to love the LORD (v. 11). But if you turn back, join the nations and intermarry (v. 12), the LORD will no longer drive them out: they become snares and darts until you perish from the good land (v. 13).
• E · 23:14–16 — Farewell: every good word fulfilled, and the threat of the curse. Joshua announces his death ('I am departing the way', v. 14) and calls Israel to know in heart and soul that not one word of the LORD has failed; just as every good word has come, so the LORD will bring every evil word until Israel is destroyed from the land (v. 15) if they transgress the covenant and serve other gods (v. 16).

Translation & textual notes. The Greek text of Joshua 23 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Joshua 23 is the first of Joshua's two farewell discourses (the second is the Shechem covenant of ch. 24). The opening idiom πρεσβύτερος προβεβηκὼς ταῖς ἡμέραις ('old, advanced in days', v. 1) recurs from Josh 13:1 and Gen 24:1. The chapter is thoroughly Deuteronomic: κατισχύσατε … φυλάσσειν καὶ ποιεῖν πάντα τὰ γεγραμμένα ἐν τῷ βιβλίῳ τοῦ νόμου Μωυσῆ (v. 6) echoes Josh 1:7–8 and Deut 5:32 (the 'turn neither right nor left' idiom); the prohibitions of v. 7 against naming, bowing to, and serving the nations' gods restate Exod 23:13 and Deut 7:16. The verb προσκολλάομαι ('cling', v. 8) is the LXX's signature rendering of דָּבַק, the covenant-loyalty term (Deut 10:20; 11:22; 30:20), used also of marital union at Gen 2:24. The military theology peaks at v. 10 (εἷς ὑμῶν ἐδίωξεν χιλίους, cf. Lev 26:8; Deut 32:30), with the imperfect ἐξεπολέμει ('kept fighting') depicting the LORD's sustained warfare. The protasis of vv. 12–13 employs the rare double-compound συγκαταμίγνυμι ('mix thoroughly together') and the expanded snare-catalogue (παγίδας … σκάνδαλα … ἥλους ἐν ταῖς πτέρναις … βολίδας ἐν τοῖς ὀφθαλμοῖς), a vivid rendering of the thorn-and-snare imagery of Exod 23:33; 34:12; Num 33:55. The fulfilment-formula of v. 14 — οὐ διέπεσεν εἷς λόγος … οὐ διεφώνησεν ἐξ αὐτῶν — renders לֹא נָפַל דָּבָר אֶחָד (cf. Josh 21:45; 1 Kgs 8:56), with διαφωνέω used in its LXX sense 'be lacking / go missing.' The blessing-curse symmetry of v. 15 (ὃν τρόπον … οὕτως) turns the keyword ἐξολεθρεύω — used of the doomed nations throughout (vv. 4, 5, 9) — back against a covenant-breaking Israel, a sobering inclusio. The closing pair λατρεύσητε … προσκυνήσητε (v. 16) inverts the order of v. 7, framing the whole exhortation with the idolatry-prohibition.

Joshua 24 — ΙΗΣΟΥΣ ΚΔ′

Theme. Joshua renews the covenant, calls Israel to choose the Lord, and closes with burial and witness.

Outline.

• A · 24:1–13 — Joshua's historical recital in the LORD's voice: from Terah to the conquest. Joshua gathers all the tribes of Israel at Shelo and stands them before God (v. 1). Speaking the messenger-formula τάδε λέγει κύριος (v. 2), he recites the saving history in the first person of YHWH: the fathers beyond the River served other gods (v. 2); the LORD took Abraham, led him through all the land, multiplied his seed and gave him Isaac (v. 3); to Isaac he gave Jacob and Esau, gave Esau Mount Seir, while Jacob and his sons went down to Egypt (v. 4). The Egyptians afflicted them, the LORD struck Egypt and brought them out (vv. 5–7), into the Amorite land beyond the Jordan which they inherited (v. 8); Balak summoned Balaam to curse, but the LORD would not, and blessed Israel instead (vv. 9–10); they crossed the Jordan, took Jericho and its seven nations, and the LORD sent the hornet ahead and gave them a land for which they had not labored (vv. 11–13).
• B · 24:14–24 — The summons to choose, and the people's threefold pledge. On the basis of the recital Joshua issues the great call: fear the LORD, serve him in sincerity, and put away the foreign gods served beyond the River and in Egypt (v. 14). The famous either/or — choose this day whom you will serve — climaxes in ἐγὼ δὲ καὶ ἡ οἰκία μου λατρεύσομεν κυρίῳ (v. 15). The people answer that they will not forsake the LORD, recounting his deeds (vv. 16–18). Joshua presses them with the warning that the LORD is a holy and jealous God who will not bear their transgressions (vv. 19–20); they pledge again (v. 21), and Joshua makes them witnesses against themselves (v. 22), calling them to put away the foreign gods and incline their hearts to the LORD (v. 23); a third time they pledge: 'the LORD we will serve, and his voice we will obey' (v. 24).
• C · 24:25–28 — The covenant at Shechem and the great stone witness. Joshua cuts a covenant with the people that day and gives them law and judgment at Shelo before the tent of the God of Israel (v. 25). He writes these words in the book of the law of God and sets up a great stone under the terebinth before the LORD (v. 26). The stone is declared a witness (μαρτύριον) that has 'heard' all the words the LORD spoke, a standing testimony against any future apostasy (v. 27). Joshua then sends the people away, each to his own place (v. 28).
• D · 24:29–33 — Deaths and burials: Joshua, the flint knives, Joseph's bones, Eleazar (LXX expansions). The book closes with a burial cluster. Israel served the LORD all the days of Joshua and of the elders who outlived him (v. 29). Joshua son of Naue, servant of the LORD, dies at 110 years (v. 30) and is buried at Thamnathasachara on Mount Ephraim; the LXX adds that the flint knives used to circumcise Israel at Gilgal were buried with him and remain there 'to this day' (v. 31). The bones of Joseph, brought up from Egypt, are buried at Sikima in the plot of land Jacob bought (v. 32). Finally Eleazar son of Aaron the high priest dies and is buried; the long LXX plus (v. 33) recounts the carrying of the ark, Phinehas' priesthood, and Israel's apostasy to Astarte, for which the LORD gave them to Eglom king of Moab eighteen years — bridging to Judges.

Translation & textual notes. The Greek text of Joshua 24 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Joshua 24 is the closing chapter of the book: the covenant assembly (the LXX reads εἰς Σηλω, 'at Shelo/Shiloh', vv. 1, 25, where the MT has שְׁכֶמָה, 'to Shechem'). Joshua delivers, in the LORD's own voice (τάδε λέγει κύριος, v. 2), a sweeping historical recital from Terah and Abraham (vv. 2–3) through Isaac, Jacob and Esau (v. 4), the Exodus (vv. 5–7), the Transjordan conquest (v. 8), the Balak/Balaam episode (vv. 9–10), and the taking of Jericho with its seven nations (vv. 11–13). The recital is dominated by first-person divine verbs (ἔλαβον, ὡδήγησα, ἐπλήθυνα, ἔδωκα) and climaxes in the disclaimer οὐκ ἐν τῇ ῥομφαίᾳ σου οὐδὲ ἐν τῷ τόξῳ σου ('not by your sword nor by your bow', v. 12) and the gift of a land for which Israel did not labor, build, or plant (v. 13). On this basis Joshua issues the summons φοβήθητε κύριον καὶ λατρεύσατε αὐτῷ (v. 14) and the confession ἐγὼ δὲ καὶ ἡ οἰκία μου λατρεύσομεν κυρίῳ (v. 15). The people make a threefold pledge (vv. 16–18, 21, 24), sealed by the optative of repudiation μὴ γένοιτο (v. 16). Joshua's warning that the LORD is θεὸς ἅγιος … ζηλώσας (v. 19) and that οὐ μὴ δύνησθε λατρεύειν κυρίῳ is a deliberate intensification of the covenant's gravity, and he makes the people μάρτυρες … καθ᾽ ὑμῶν, witnesses against themselves (v. 22). The covenant is cut with the cognate construction διέθετο … διαθήκην (v. 25), inscribed in the book of the law (v. 26), and memorialized in the great stone personified as having 'heard' (ἀκήκοεν) the LORD's words (v. 27). The closing burial-cluster (vv. 28–33) carries two notable LXX divergences from the MT: at v. 31 the flint knives (αἱ μάχαιραι αἱ πέτριναι) of the Gilgal circumcision are said to be buried with Joshua and to remain 'to this day'; and v. 33 carries a long plus — the carrying of the ark, Phinehas' succession to the priesthood, and Israel's apostasy to Astarte and the Astaroth, for which the LORD gave them into the hand of Eglom (Eglon) king of Moab for eighteen years (cf. Judg 3:12–14) — making the LXX end of Joshua a deliberate bridge into the book of Judges.

Major translation & exegetical cruxes

Where the Greek legitimately admits more than one rendering or reading — or where the LXX diverges from the Hebrew — the point was flagged in the lexical notes and chapter text_notes rather than decided silently; the more common analysis was generally taken and the alternative noted. The principal cruxes in LXX Joshua:

How the data set is organized

• lxx-interlinear/data/joshua{1..24}.json — the durable scholarly content: one JSON object per chapter (reference, titles, text-note, outline, and verses with per-word annotation and per-verse discourse notes). The data set shares the nt-interlinear toolkit and schema with the New Testament volumes.
• lxx-interlinear/ — the LXX data home and index builder; rendering reuses the chapter-agnostic nt-interlinear toolkit (stdlib-only HTML; headless-Chromium PDF). Adding a chapter (or a book) requires no code changes.
• Rendered artifacts — Joshua{1..24}.html and .pdf under lxxsite/Joshua/, linked from its index.html in the Septuagint site root.

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. LEH / Muraoka) or a full commentary.