Joshua / Chapter 22

Joshua 22

34 verses • Westminster Leningrad Codex 1 tradition available

Translator's Introduction

What This Chapter Is About

Joshua blesses the Transjordan tribes and sends them home. They build a large altar by the Jordan, provoking the western tribes to threaten war. The Transjordan tribes explain the altar is a 'witness' — not for sacrifice — and conflict is averted.

What Makes This Chapter Remarkable

The near-civil-war over an altar reveals how seriously Israel takes centralized worship. The western tribes assume the altar violates Deuteronomy 12 and invoke the Achan precedent (v. 20) — one tribe's sin can bring judgment on all. The Transjordan explanation is theological: the altar is called Ed ('witness,' v. 34), a memorial ensuring future generations cannot say 'you have no share in the LORD.' The danger is not idolatry but exclusion — the river might become a boundary that severs covenant membership.

Translation Friction

The phrase ma'al ma'al (v. 16, 'acted treacherously with treachery') echoes the Achan language of 7:1. We rendered it consistently. The altar's name Ed (v. 34) is textually uncertain in some manuscripts — some read 'they called the altar Ed' while others omit the name. We followed the Masoretic reading and noted the variant.

Connections

The Achan warning (v. 20) references chapter 7. The centralized-worship concern reflects Deuteronomy 12. The Peor reference (v. 17) points to Numbers 25. This episode anticipates the tribal fractures that dominate Judges and eventually split the kingdom (1 Kings 12). The 'witness' concept connects to the stone witnesses in Genesis 31:47-48 and Joshua 24:27. **Tradition comparisons:** Targum Jonathan provides interpretive renderings: The resolution of the trans-Jordan altar crisis affirms Shekinah presence. National unity is confirmed by the Shekinah remaining among all Israel. See [Targum Jonathan on Joshua](/targum/joshua).

Joshua 22:1

אָ֚ז יִקְרָ֣א יְהוֹשֻׁ֔עַ לָרֽאוּבֵנִ֖י וְלַגָּדִ֑י וְלַחֲצִ֖י מַטֵּ֥ה מְנַשֶּֽׁה׃

Then Joshua summoned the Reubenites, the Gadites, and the half-tribe of Manasseh.

KJV Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,

Notes & Key Terms

Translator Notes

  1. The narrative returns to the Transjordan tribes who were first commissioned in chapter 1. Having fulfilled their military obligation to fight alongside their brothers west of the Jordan, they are now formally dismissed.
Joshua 22:2

וַיֹּ֣אמֶר אֲלֵיהֶ֔ם אַתֶּ֣ם שְׁמַרְתֶּ֗ם אֵ֚ת כׇּל אֲשֶׁ֣ר צִוָּ֣ה אֶתְכֶ֔ם מֹשֶׁ֖ה עֶ֣בֶד יְהוָ֑ה וַתִּשְׁמְע֣וּ בְקוֹלִ֔י לְכֹ֥ל אֲשֶׁר צִוִּ֖יתִי אֶתְכֶֽם׃

He said to them, "You have kept everything that Moses the servant of the LORD commanded you, and you have obeyed me in everything I commanded you.

KJV And said unto them, Ye have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you:

Notes & Key Terms

Translator Notes

  1. Joshua's commendation highlights dual obedience: to the original command of Moses (Numbers 32:20-22) and to Joshua's own instructions (1:12-18). The Transjordan tribes' faithfulness is explicitly confirmed — they did not abandon the western campaign.
Joshua 22:3

לֹ֤א עֲזַבְתֶּם֙ אֶת אֲחֵיכֶ֔ם זֶ֖ה יָמִ֣ים רַבִּ֑ים עַ֚ד הַיּ֣וֹם הַזֶּ֔ה וּשְׁמַרְתֶּ֕ם אֶת מִשְׁמֶ֕רֶת מִצְוַ֖ת יְהוָ֥ה אֱלֹהֵיכֶֽם׃

You have not abandoned your brothers through this long period — to this very day — and you have carried out the charge of the commandment of the LORD your God.

KJV Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God.

Notes & Key Terms

Translator Notes

  1. Zeh yamim rabbim ('this many days') — the conquest has taken years. The Transjordan warriors have been away from their families and their already-allocated territory throughout the entire campaign. Mishmeret mitsvat Yahweh ('the charge/duty of the commandment of the LORD') — their obedience is framed not merely as military duty to Joshua but as covenant faithfulness to God.
Joshua 22:4

וְעַתָּ֗ה הֵנִ֨יחַ יְהוָ֤ה אֱלֹהֵיכֶם֙ לַאֲחֵיכֶ֔ם כַּאֲשֶׁ֥ר דִּבֶּ֖ר לָהֶ֑ם וְעַתָּ֡ה פְּנ֣וּ וּלְכ֣וּ לָכֶם֩ לְאׇהֳלֵיכֶ֨ם אֶל אֶ֤רֶץ אֲחֻזַּתְכֶם֙ אֲשֶׁ֣ר ׀ נָתַ֣ן לָכֶ֗ם מֹשֶׁ֛ה עֶ֥בֶד יְהוָ֖ה בְּעֵ֥בֶר הַיַּרְדֵּֽן׃

Now the LORD your God has given rest to your brothers, just as he promised them. So turn and go to your tents, to the land of your possession that Moses the servant of the LORD gave you across the Jordan.

KJV And now the LORD your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, and unto the land of your possession, which Moses the servant of the LORD gave you on the other side Jordan.

Notes & Key Terms

Translator Notes

  1. Heniach Yahweh Eloheikhem la'acheikhem ('the LORD your God has given rest to your brothers') — the condition for the Transjordan tribes' return has been met. The rest (menucha) promised in Deuteronomy 12:10 and affirmed in 21:44 triggers the release of their military obligation. P'nu ul'khu lakhem l'ohaleikhem ('turn and go to your tents') — the dismissal formula sends them home.
Joshua 22:5

רַ֣ק ׀ שִׁמְר֣וּ מְאֹ֗ד לַעֲשׂ֨וֹת אֶת הַמִּצְוָ֣ה וְאֶת הַתּוֹרָה֮ אֲשֶׁ֣ר צִוָּ֣ה אֶתְכֶ֗ם מֹשֶׁ֣ה עֶבֶד יְהוָה֒ לְ֠אַהֲבָ֠ה אֶת יְהוָ֨ה אֱלֹהֵיכֶ֜ם וְלָלֶ֧כֶת בְּכׇל דְּרָכָ֛יו וְלִשְׁמֹ֥ר מִצְוֺתָ֖יו וּלְדׇבְקָ֣ה ב֑וֹ וּלְעׇבְד֕וֹ בְּכׇל לְבַבְכֶ֖ם וּבְכׇל נַפְשְׁכֶֽם׃

Only take great care to carry out the commandment and the law that Moses the servant of the LORD charged you: to love the LORD your God, to walk in all his ways, to keep his commandments, to hold fast to him, and to serve him with all your heart and all your life.

KJV But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.

Notes & Key Terms

Translator Notes

  1. Joshua's farewell charge to the eastern tribes echoes the Shema (Deuteronomy 6:5) and the covenant stipulations of Deuteronomy. Five imperatives define covenant faithfulness: love (ahavah), walk (halak), keep (shamar), hold fast (davaq), serve (avad). Raq ('only/but') signals that the commission is conditional — their departure is permitted, but covenant loyalty must continue. Ul'dovqah bo ('to cling to him') — the verb davaq is used of the marriage bond in Genesis 2:24 and describes Israel's most intimate loyalty to God.
Joshua 22:6

וַיְבָ֧רֶךְ אוֹתָ֛ם יְהוֹשֻׁ֖עַ וַיְשַׁלְּחֵ֑ם וַיֵּלְכ֖וּ אֶל אׇהֳלֵיהֶֽם׃

Joshua blessed them and sent them away, and they departed for their tents.

KJV So Joshua blessed them, and sent them away: and they went to their tents.

Notes & Key Terms

Translator Notes

  1. Vay'varekh otam ('he blessed them') — Joshua performs a priestly function, invoking God's favor upon the departing tribes. The blessing signals formal closure of their joint military service.
Joshua 22:7

וְלַחֲצִ֣י ׀ שֵׁ֣בֶט הַמְנַשֶּׁ֗ה נָתַ֣ן מֹשֶׁה֮ בַּבָּשָׁן֒ וּלְחֶצְי֗וֹ נָתַ֤ן יְהוֹשֻׁ֙עַ֙ עִם אֲחֵיהֶ֔ם מֵעֵ֥בֶר הַיַּרְדֵּ֖ן יָ֑מָּה וְ֠גַ֠ם כִּ֣י שִׁלְּחָ֧ם יְהוֹשֻׁ֛עַ אֶל אׇהֳלֵיהֶ֖ם וַיְבָרֲכֵֽם׃

To the one half-tribe of Manasseh Moses had given territory in Bashan, while Joshua had given the other half territory among their brothers west of the Jordan. When Joshua sent them away to their tents, he also blessed them.

KJV Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them,

Notes & Key Terms

Translator Notes

  1. The narrator pauses to clarify the divided Manasseh situation — one half received land from Moses in the Transjordan, the other from Joshua in Canaan proper. This division will become a source of tension in the following narrative.
Joshua 22:8

וַיֹּ֨אמֶר אֲלֵיהֶ֜ם לֵאמֹ֗ר בִּנְכָסִ֨ים רַבִּ֜ים שׁ֣וּבוּ אֶל אׇהֳלֵיכֶ֗ם וּבְמִקְנֶ֣ה רַב מְאֹ֡ד בְּכֶ֣סֶף וּבְזָהָ֣ב וּבִנְחֹ֣שֶׁת וּבְבַרְזֶ֣ל וּבִשְׂלָמ֣וֹת ׀ הַרְבֵּ֣ה מְאֹ֗ד חִלְק֛וּ שְׁלַ֥ל אֹיְבֵיכֶ֖ם עִם אֲחֵיכֶֽם׃

He told them, "Return to your tents with great wealth — with very large herds, with silver, gold, bronze, iron, and a great quantity of clothing. Divide the plunder from your enemies with your brothers."

KJV And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren.

Notes & Key Terms

Translator Notes

  1. The enumeration of riches — livestock, precious metals, iron, clothing — describes the war spoils accumulated through the conquest campaigns. The instruction to divide the plunder with those who remained in the Transjordan follows the precedent Moses established for shared spoils (Numbers 31:27) and David will later codify (1 Samuel 30:24-25).
Joshua 22:9

וַיָּשֻׁ֣בוּ וַיֵּלְכ֡וּ בְּנֵ֣י רְאוּבֵ֣ן וּבְנֵי גָ֣ד וַחֲצִ֣י שֵׁבֶט֩ הַמְנַשֶּׁ֨ה מֵאֵ֜ת בְּנֵ֣י יִשְׂרָאֵ֗ל מִשִּׁלֹ֛ה אֲשֶׁ֥ר בְּאֶ֥רֶץ כְּנַ֖עַן לָלֶ֗כֶת אֶל אֶ֤רֶץ הַגִּלְעָד֙ אֶל אֶ֣רֶץ אֲחֻזָּתָ֔ם אֲשֶׁ֥ר נֹאחֲז֖וּ בָ֑הּ עַל פִּ֥י יְהוָ֖ה בְּיַ֥ד מֹשֶֽׁה׃

The Reubenites, the Gadites, and the half-tribe of Manasseh left the Israelites at Shiloh in the land of Canaan to travel to the land of Gilead — the land of their possession that they had received in accordance with the LORD's command through Moses.

KJV And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the LORD by the hand of Moses.

Notes & Key Terms

Translator Notes

  1. The departure from Shiloh marks a geographic separation: the central sanctuary remains in Canaan while the eastern tribes cross back over the Jordan. This physical distance creates the theological anxiety that drives the rest of the chapter.
Joshua 22:10

וַיָּבֹ֗אוּ אֶל גְּלִילוֹת֙ הַיַּרְדֵּ֔ן אֲשֶׁ֖ר בְּאֶ֣רֶץ כְּנָ֑עַן וַיִּבְנ֣וּ בְנֵי רְאוּבֵ֣ן וּבְנֵי גָ֣ד וַחֲצִ֣י שֵׁבֶט֩ הַמְנַשֶּׁ֨ה שָׁ֧ם מִזְבֵּ֛חַ עַל הַיַּרְדֵּ֖ן מִזְבֵּ֥חַ גָּד֖וֹל לְמַרְאֶֽה׃

When they reached the region of the Jordan in the land of Canaan, the Reubenites, the Gadites, and the half-tribe of Manasseh built an altar there by the Jordan — an impressively large altar.

KJV And when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to.

Notes & Key Terms

Translator Notes

  1. Mizbeach gadol l'mar'eh ('an altar great in appearance') — the altar's conspicuous size is emphasized, making it impossible to overlook. The critical detail is its location: on the western bank of the Jordan, still technically in Canaan. This ambiguity — who built it and why — triggers the crisis. From the western tribes' perspective, an unauthorized altar threatens the centralization of worship commanded in Deuteronomy 12.
Joshua 22:11

וַיִּשְׁמְעוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לֵאמֹ֕ר הִנֵּ֣ה בָנ֡וּ בְנֵי רְאוּבֵ֣ן וּבְנֵי גָ֣ד וַחֲצִ֣י שֵׁבֶט֩ הַמְנַשֶּׁ֨ה אֶת הַמִּזְבֵּ֜חַ אֶל מ֣וּל ׀ אֶ֣רֶץ כְּנַ֗עַן אֶל גְּלִילוֹת֙ הַיַּרְדֵּ֔ן אֶל עֵ֖בֶר בְּנֵ֥י יִשְׂרָאֵֽל׃

The Israelites received word: "The Reubenites, the Gadites, and the half-tribe of Manasseh have built an altar facing the land of Canaan, in the Jordan region, on the Israelite side."

KJV And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel.

Notes & Key Terms

Translator Notes

  1. The report reaches the western tribes as alarming news. El mul erets K'na'an ('facing the land of Canaan') — the phrasing suggests the altar is oriented toward Canaan, visible from the western side. El ever b'nei Yisra'el ('on the side of the Israelites') — the altar stands at the border, a visible marker between east and west.
Joshua 22:12

וַֽיִּשְׁמְעוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיִּקָּ֨הֲל֔וּ כׇּל עֲדַ֥ת בְּנֵ֥י יִשְׂרָאֵ֖ל שִׁלֹ֑ה לַעֲל֥וֹת עֲלֵיהֶ֖ם לַצָּבָֽא׃

When the Israelites heard this, the entire assembly of the Israelites gathered at Shiloh to march against them in war.

KJV And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.

Notes & Key Terms

Translator Notes

  1. The western tribes' immediate response is military mobilization — the same response mandated in Deuteronomy 13:12-18 for a city that has turned to idolatry. The willingness to wage civil war against fellow Israelites demonstrates the seriousness with which they view potential apostasy. The Achan narrative (chapter 7) proved that one group's sin brings judgment on the entire community.
Joshua 22:13

וַיִּשְׁלְח֨וּ בְנֵ֣י יִשְׂרָאֵ֗ל אֶל בְּנֵ֣י רְאוּבֵ֣ן וְאֶל בְּנֵי גָ֣ד וְאֶל חֲצִ֣י שֵׁבֶט מְנַשֶּׁ֡ה אֶל אֶ֣רֶץ הַגִּלְעָ֔ד אֶת פִּ֥ינְחָ֖ס בֶּן אֶלְעָזָ֥ר הַכֹּהֵֽן׃

The Israelites sent Phinehas son of Eleazar the priest to the Reubenites, the Gadites, and the half-tribe of Manasseh in the land of Gilead,

KJV And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,

Notes & Key Terms

Translator Notes

  1. Phinehas is the ideal choice for this embassy. He had demonstrated zealous loyalty to the LORD by acting against apostasy at Baal-peor (Numbers 25:7-13), for which he received the covenant of perpetual priesthood. His presence signals both the gravity of the accusation and the theological competence of the delegation.
Joshua 22:14

וַעֲשָׂרָ֤ה נְשִׂיאִם֙ עִמּ֔וֹ נָשִׂ֥יא אֶחָ֛ד נָשִׂ֥יא אֶחָ֖ד לְבֵ֣ית אָ֑ב לְכֹ֨ל מַטּ֤וֹת יִשְׂרָאֵל֙ וְאִ֣ישׁ רֹ֤אשׁ בֵּ֥ית אֲבוֹתָ֖ם הֵ֥מָּה לְאַלְפֵ֥י יִשְׂרָאֵֽל׃

along with ten leaders — one leader from each ancestral house for every tribe of Israel. Each was the head of his ancestral house among the divisions of Israel.

KJV And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was an head of the house of their fathers among the thousands of Israel.

Notes & Key Terms

Translator Notes

  1. Ten tribal leaders accompany Phinehas — one from each of the western tribes (excluding Reuben, Gad, and the eastern half of Manasseh). The delegation's size gives it national authority; this is not an informal inquiry but an official confrontation.
Joshua 22:15

וַיָּבֹ֗אוּ אֶל בְּנֵ֣י רְאוּבֵ֣ן וְאֶל בְּנֵי גָ֣ד וְאֶל חֲצִ֣י שֵׁבֶט מְנַשֶּׁ֡ה אֶל אֶ֣רֶץ הַגִּלְעָ֔ד וַיְדַבְּר֥וּ אִתָּ֖ם לֵאמֹֽר׃

They came to the Reubenites, the Gadites, and the half-tribe of Manasseh in the land of Gilead and said to them:

KJV And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying,

Notes & Key Terms

Translator Notes

  1. The delegation crosses the Jordan into Gilead — notably choosing diplomacy before military action, despite the army already being assembled at Shiloh.
Joshua 22:16

כֹּ֣ה אָמְר֞וּ כֹּ֣ל ׀ עֲדַ֣ת יְהוָ֗ה מָ֣ה הַמַּ֤עַל הַזֶּה֙ אֲשֶׁ֤ר מְעַלְתֶּם֙ בֵּאלֹהֵ֣י יִשְׂרָאֵ֔ל לָשׁ֣וּב הַיּ֔וֹם מֵאַחֲרֵ֖י יְהוָ֑ה בִּבְנוֹתְכֶ֤ם לָכֶם֙ מִזְבֵּ֔חַ לִמְרׇדְכֶ֥ם הַיּ֖וֹם בַּיהוָֽה׃

"This is what the entire assembly of the LORD says: What is this treachery you have committed against the God of Israel? You have turned away from following the LORD today by building yourselves an altar — rebelling against the LORD this very day!

KJV Thus saith the whole congregation of the LORD, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD?

Notes & Key Terms

Translator Notes

  1. Mah ha-ma'al hazzeh ('what is this treachery?') — ma'al is a strong term for covenant unfaithfulness, the same word used for Achan's violation (7:1). The accusation is framed as rebellion (mered) against God, not merely a dispute between tribes. The delegation speaks as kol adat Yahweh ('the entire assembly of the LORD'), investing their words with collective covenant authority.
Joshua 22:17

הַמְעַט לָ֙נוּ֙ אֶת עֲוֺ֣ן פְּע֔וֹר אֲשֶׁ֤ר לֹ֥א הִטַּהַ֛רְנוּ מִמֶּ֖נּוּ עַ֣ד הַיּ֣וֹם הַזֶּ֑ה וַיְהִ֥י הַנֶּ֖גֶף בַּעֲדַ֥ת יְהוָֽה׃

Is the sin at Peor not enough for us? We have not yet purified ourselves from it to this day, even though a plague struck the assembly of the LORD!

KJV Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD,

Notes & Key Terms

Translator Notes

  1. The delegation invokes the Baal-peor catastrophe (Numbers 25:1-9) as a corporate memory of apostasy's consequences. The claim that Israel has 'not yet purified from it to this day' treats the Peor incident as ongoing corporate guilt — the wound is still fresh, and another act of unfaithfulness could reopen it. The plague at Peor killed 24,000 Israelites.
Joshua 22:18

וְאַתֶּ֗ם תָּשֻׁ֙בוּ֙ הַיּ֔וֹם מֵאַחֲרֵ֖י יְהוָ֑ה וְהָיָ֗ה אַתֶּ֞ם תִּמְרְד֤וּ הַיּוֹם֙ בַּיהוָ֔ה וּמָחָ֕ר אֶל כׇּל עֲדַ֥ת יִשְׂרָאֵ֖ל יִקְצֹֽף׃

And now you would turn away from following the LORD today? If you rebel against the LORD today, tomorrow his anger will fall on the entire assembly of Israel!

KJV But that ye must turn away this day from following the LORD? and it will be, seeing ye rebel to day against the LORD, that to morrow he will be wroth with the whole congregation of Israel.

Notes & Key Terms

Translator Notes

  1. The theological principle of corporate solidarity: one group's sin brings divine wrath on the whole community. This is the Achan principle (chapter 7) and the lesson of Peor (Numbers 25). The delegation's concern is not merely tribal purity but national survival.
Joshua 22:19

וְאַ֡ךְ אִם טְמֵאָ֣ה ׀ אֶ֣רֶץ אֲחֻזַּתְכֶ֗ם עִבְר֨וּ לָכֶ֜ם אֶל אֶ֣רֶץ ׀ אֲחֻזַּ֣ת יְהוָ֗ה אֲשֶׁ֤ר שָׁכַן שָׁם֙ מִשְׁכַּ֣ן יְהוָ֔ה וְהֵאָחֲז֖וּ בְּתוֹכֵ֑נוּ וּבַיהוָ֣ה אַל תִּמְרֹ֗דוּ וְאֹתָ֙נוּ֙ אֶל תִּמְרֹ֔דוּ בִּבְנֹתְכֶ֤ם לָכֶם֙ מִזְבֵּ֔חַ מִבַּלְעֲדֵ֕י מִזְבַּ֖ח יְהוָ֥ה אֱלֹהֵֽינוּ׃

If the land of your possession is defiled, then cross over to the land of the LORD's possession, where the LORD's tabernacle stands, and take territory among us. But do not rebel against the LORD, and do not rebel against us, by building an altar for yourselves besides the altar of the LORD our God.

KJV Notwithstanding, if the land of your possession be unclean, then pass ye over unto the land of the possession of the LORD, wherein the LORD'S tabernacle dwelleth, and take possession among us: but rebel not against the LORD, nor rebel against us, in building you an altar beside the altar of the LORD our God.

Notes & Key Terms

Translator Notes

  1. A remarkable offer: if the eastern tribes feel their Transjordan territory is ritually impure (t'me'ah) — lacking the divine presence that sanctifies Canaan — they are invited to relocate within the western territories. Erets achuzzat Yahweh ('the land of the LORD's possession') — the land where the tabernacle dwells is considered the LORD's own property. This implies that land east of the Jordan, though divinely allocated, has a secondary status. Mibal'adei mizbach Yahweh ('besides/apart from the altar of the LORD') — the concern is cultic centralization: only one legitimate altar exists.
Joshua 22:20

הֲל֣וֹא ׀ עָכָ֣ן בֶּן זֶ֗רַח מָ֤עַל מַ֙עַל֙ בַּחֵ֔רֶם וְעַ֛ל כׇּל עֲדַ֥ת יִשְׂרָאֵ֖ל הָ֣יָה קָ֑צֶף וְה֤וּא אִ֣ישׁ אֶחָ֗ד לֹ֥א גָוַ֛ע בַּעֲוֺנ֖וֹ לְבַדּֽוֹ׃

Did not Achan son of Zerah commit treachery with what was devoted to destruction, and wrath fall on the entire assembly of Israel? He was not the only one who perished for his sin."

KJV Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.

Notes & Key Terms

Translator Notes

  1. The Achan reference (chapter 7) is the delegation's most powerful argument. Ma'al ma'al ba-cherem ('he committed treachery regarding the devoted things') — the same term ma'al used in verse 16. Achan's individual sin caused Israel's defeat at Ai and resulted not only in his death but in the deaths of the thirty-six soldiers who fell in battle (7:5). V'hu ish echad lo gava ba'avono l'vaddo ('he was one man — he did not perish in his sin alone') — corporate accountability means individual transgression has collective consequences.
Joshua 22:21

וַיַּעֲנ֣וּ בְנֵ֣י רְאוּבֵ֣ן וּבְנֵי גָ֣ד וַחֲצִ֣י שֵׁבֶט הַמְנַשֶּׁ֡ה וַיְדַבְּר֗וּ אֶת רָאשֵׁ֛י אַלְפֵ֥י יִשְׂרָאֵ֖ל׃

The Reubenites, the Gadites, and the half-tribe of Manasseh answered the heads of the Israelite divisions:

KJV Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel,

Notes & Key Terms

Translator Notes

  1. The eastern tribes now deliver their defense — a carefully constructed theological argument that will vindicate their intentions.
Joshua 22:22

אֵל֩ ׀ אֱלֹהִ֨ים ׀ יְהוָ֜ה אֵ֣ל ׀ אֱלֹהִ֤ים ׀ יְהוָה֙ ה֣וּא יֹדֵ֔עַ וְיִשְׂרָאֵ֖ל ה֣וּא יֵדָ֑ע אִם בְּמֶ֤רֶד וְאִם בְּמַ֙עַל֙ בַּיהוָ֔ה אַל תּוֹשִׁיעֵ֖נוּ הַיּ֥וֹם הַזֶּֽה׃

"The Mighty One, God, the LORD! The Mighty One, God, the LORD! He knows — and let Israel know — if this was in rebellion or in treachery against the LORD, then do not spare us today!

KJV The LORD God of gods, the LORD God of gods, he knoweth! and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, (save us not this day,)

Notes & Key Terms

Translator Notes

  1. El Elohim Yahweh, El Elohim Yahweh — the triple divine name, repeated twice (six total names), forms the most solemn oath formula in the Hebrew Bible. This is an appeal to the divine court: God is invoked as witness, judge, and guarantor of truth. The eastern tribes stake their lives on their sincerity — 'do not spare us today' (al toshi'enu) — if their motives are impure. The intensification through repetition conveys the emotional weight of being unjustly accused.
Joshua 22:23

לִבְנ֣וֹת לָ֗נוּ מִזְבֵּ֙חַ֙ לָשׁ֣וּב מֵאַחֲרֵ֣י יְהוָ֔ה וְאִם לְהַעֲל֨וֹת עָלָ֤יו עוֹלָה֙ וּמִנְחָ֔ה וְאִם לַעֲשׂ֥וֹת עָלָ֖יו זִבְחֵ֣י שְׁלָמִ֑ים יְהוָ֖ה ה֥וּא יְבַקֵּֽשׁ׃

If we built an altar to turn away from following the LORD, or to offer burnt offerings, grain offerings, or fellowship offerings on it — let the LORD himself call us to account!

KJV That we have built us an altar to turn from following the LORD, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the LORD himself require it;

Notes & Key Terms

Translator Notes

  1. The eastern tribes categorically deny all three types of sacrificial use: olah (burnt offerings), minchah (grain offerings), and zivchei sh'lamim (fellowship/peace offerings). By denying sacrificial intent, they eliminate the charge of cultic rivalry with the Shiloh tabernacle. Yahweh hu y'vaqqesh ('let the LORD himself seek it out') — they submit to divine judgment rather than human.
Joshua 22:24

וְאִ֡ם לֹא֩ מִדְּאָגָ֨ה מִדָּבָ֜ר עָשִׂ֣ינוּ אֶת זֹ֗את לֵאמֹ֗ר מָחָ֞ר יֹאמְר֤וּ בְנֵיכֶם֙ לְבָנֵ֣ינוּ לֵאמֹ֔ר מַה לָּכֶ֕ם וְלַיהוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל׃

Rather, we did this out of a specific concern — that in the future your children might say to our children, 'What do you have to do with the LORD, the God of Israel?'

KJV And if we have not rather done it for fear of this thing, saying, In time to come your children might speak unto our children, saying, What have ye to do with the LORD God of Israel?

Notes & Key Terms

Translator Notes

  1. The true motive emerges: fear of future exclusion. Middea'gah middavar ('out of anxiety about a matter') — the eastern tribes acted from theological worry, not rebellion. Their fear is that the Jordan will become not just a geographic boundary but a covenant boundary, and their descendants will be cut off from worship of the LORD.
Joshua 22:25

וּגְב֣וּל נָתַן יְהוָ֗ה בֵּינֵ֙נוּ֙ וּבֵ֣ינֵיכֶ֔ם בְּנֵ֣י רְאוּבֵ֣ן וּבְנֵי גָ֑ד אֶת הַיַּרְדֵּ֔ן אֵ֥ין לָכֶ֛ם חֵ֖לֶק בַּיהוָ֑ה וְהִשְׁבִּ֤יתוּ בְנֵיכֶם֙ אֶת בָּנֵ֔ינוּ לְבִלְתִּ֖י יְרֹ֥א אֶת יְהוָֽה׃

For the LORD has set the Jordan as a boundary between us and you, Reubenites and Gadites. You have no share in the LORD!' And your children would cause our children to stop revering the LORD.

KJV For the LORD hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the LORD: so shall your children make our children cease from fearing the LORD.

Notes & Key Terms

Translator Notes

  1. Ein lakhem cheleq ba-Yahweh ('you have no share/portion in the LORD') — this feared declaration would sever the eastern tribes from Israel's covenant identity. The Jordan River, intended merely as a geographic feature, could become a theological barrier. The concern anticipates the real historical tensions between the Transjordan and Cisjordan communities.
Joshua 22:26

וַנֹּ֕אמֶר נַעֲשֶׂה נָּ֣א לָ֗נוּ לִבְנ֤וֹת אֶת הַמִּזְבֵּ֙חַ֙ לֹ֥א לְעוֹלָ֖ה וְלֹ֥א לְזָֽבַח׃

So we said, 'Let us take action and build an altar — not for burnt offerings and not for sacrifice,

KJV Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice:

Notes & Key Terms

Translator Notes

  1. The emphatic lo l'olah v'lo l'zavach ('not for burnt offering and not for sacrifice') is the interpretive key to the entire episode. The altar has no sacrificial function. It is a witness marker, a memorial — a purpose that the following verse will make explicit.
Joshua 22:27

כִּ֣י עֵ֣ד הוּא֩ בֵּינֵ֨ינוּ וּבֵינֵיכֶ֜ם וּבֵ֣ין דֹּרוֹתֵ֗ינוּ אַחֲרֵ֙ינוּ֙ לַעֲבֹ֞ד אֶת עֲבֹדַ֤ת יְהוָה֙ לְפָנָ֔יו בְּעוֹלוֹתֵ֥ינוּ וּבִזְבָחֵ֖ינוּ וּבִשְׁלָמֵ֑ינוּ וְלֹ֣א יֹאמְר֧וּ בְנֵיכֶ֛ם מָחָ֥ר לְבָנֵ֖ינוּ אֵ֥ין לָכֶ֛ם חֵ֖לֶק בַּיהוָֽה׃

but as a witness between us and you and our generations after us — that we perform the service of the LORD before him with our burnt offerings, our sacrifices, and our fellowship offerings. Then your children will not say to our children in the future, "You have no share in the LORD."'

KJV But that it may be a witness between us, and you, and our generations after us, that we might do the service of the LORD before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children may not say to our children in time to come, Ye have no part in the LORD.

Notes & Key Terms

Translator Notes

  1. Ki ed hu beinenu uveineikhem ('for it is a witness between us and you') — the altar is a memorial, not a cultic rival. Its purpose is testimonial: to declare across generations that the eastern tribes belong to the same covenant community and worship the same God at the same central sanctuary. The irony is layered: the very act that appeared to threaten cultic unity was motivated by a desire to preserve it.
Joshua 22:28

וַנֹּ֗אמֶר וְהָיָ֗ה כִּ֥י יֹאמְר֛וּ אֵלֵ֥ינוּ וְאֶל דֹּרֹתֵ֖ינוּ מָחָ֑ר וְאָמַ֡רְנוּ רְאוּ֩ אֶת תַּבְנִ֨ית מִזְבַּ֤ח יְהוָה֙ אֲשֶׁ֣ר עָשׂ֣וּ אֲבוֹתֵ֔ינוּ לֹ֥א לְעוֹלָ֖ה וְלֹ֥א לְזָ֑בַח כִּי עֵ֣ד ה֔וּא בֵּינֵ֖ינוּ וּבֵינֵיכֶֽם׃

We reasoned that if they say this to us or to our descendants in the future, we can reply, 'Look at this replica of the LORD's altar that our ancestors built — not for burnt offerings and not for sacrifice, but as a witness between us and you.'

KJV Therefore said we, that it shall be, when they should so say to us or to our generations in time to come, that we may say again, Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offerings, nor for sacrifices; but it is a witness between us and you.

Notes & Key Terms

Translator Notes

  1. Tavnit mizbach Yahweh ('the pattern/replica of the altar of the LORD') — the altar is explicitly described as a tavnit, a copy or representation of the legitimate altar. The word tavnit is the same used for the 'pattern' of the tabernacle shown to Moses on Sinai (Exodus 25:9). The copy points to the original; it does not replace it.
Joshua 22:29

חָלִ֣ילָה לָּ֗נוּ מִמֶּ֙נּוּ֙ לִמְרֹ֣ד בַּיהוָ֔ה וְלָשׁ֥וּב הַיּ֖וֹם מֵאַחֲרֵ֣י יְהוָ֑ה לִבְנ֨וֹת מִזְבֵּ֜חַ לְעֹלָ֤ה לְמִנְחָה֙ וּלְזֶ֔בַח מִלְּבַ֗ד מִזְבַּ֛ח יְהוָ֥ה אֱלֹהֵ֖ינוּ אֲשֶׁ֥ר לִפְנֵ֥י מִשְׁכָּנֽוֹ׃

Far be it from us to rebel against the LORD or to turn away from following the LORD today by building an altar for burnt offerings, grain offerings, or sacrifice — apart from the altar of the LORD our God that stands before his tabernacle!"

KJV God forbid that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the LORD our God that is before his tabernacle.

Notes & Key Terms

Translator Notes

  1. Chalilah lanu ('far be it from us / heaven forbid') — the strongest Hebrew expression of moral horror at the accusation. The eastern tribes affirm the exclusive legitimacy of the tabernacle altar at Shiloh. Mil'vad mizbach Yahweh Eloheinu asher lifnei mishkano ('apart from the altar of the LORD our God which is before his tabernacle') — they acknowledge one legitimate altar, one tabernacle, one place of sacrifice.
Joshua 22:30

וַיִּשְׁמַ֞ע פִּינְחָ֣ס הַכֹּהֵ֗ן וּנְשִׂיאֵ֤י הָעֵדָה֙ וְרָאשֵׁ֛י אַלְפֵ֥י יִשְׂרָאֵ֖ל אֲשֶׁ֣ר אִתּ֑וֹ אֶת הַ֨דְּבָרִ֔ים אֲשֶׁ֣ר דִּבְּר֗וּ בְּנֵ֣י רְאוּבֵ֣ן וּבְנֵי גָ֣ד וּבְנֵ֥י מְנַשֶּׁ֖ה וַיִּיטַ֥ב בְּעֵינֵיהֶֽם׃

When Phinehas the priest and the leaders of the assembly — the heads of the Israelite divisions who were with him — heard what the Reubenites, Gadites, and Manassites said, they were satisfied.

KJV And when Phinehas the priest, and the princes of the congregation, and heads of the thousands of Israel which were with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them.

Notes & Key Terms

Translator Notes

  1. Vayyitav b'eineihem ('it was good in their eyes') — the defense is accepted. Phinehas, the zealot who killed an Israelite and a Midianite woman for idolatry at Peor (Numbers 25:7-8), is persuaded that the altar poses no threat to covenant faithfulness. His acceptance carries enormous weight.
Joshua 22:31

וַיֹּ֣אמֶר פִּ֠ינְחָ֠ס בֶּן אֶלְעָזָ֨ר הַכֹּהֵ֜ן אֶל בְּנֵ֣י רְאוּבֵ֣ן וְאֶל בְּנֵי גָ֣ד וְאֶל בְּנֵ֣י מְנַשֶּׁ֗ה הַיּ֤וֹם יָדַ֙עְנוּ֙ כִּ֣י בְתוֹכֵ֔נוּ יְהוָ֕ה אֲשֶׁ֥ר לֹ֥א מְעַלְתֶּ֛ם בַּיהוָ֖ה הַמַּ֣עַל הַזֶּ֑ה אָ֗ז הִצַּלְתֶּ֛ם אֶת בְּנֵ֥י יִשְׂרָאֵ֖ל מִיַּ֥ד יְהוָֽה׃

Phinehas son of Eleazar the priest said to the Reubenites, the Gadites, and the Manassites, "Today we know that the LORD is among us, because you have not committed this treachery against the LORD. You have now rescued the Israelites from the hand of the LORD!"

KJV And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the LORD is among us, because ye have not committed this trespass against the LORD: now ye have delivered the children of Israel out of the hand of the LORD.

Notes & Key Terms

Translator Notes

  1. Hayom yada'nu ki v'tokheinu Yahweh ('today we know that the LORD is in our midst') — the absence of sin confirms the divine presence. Phinehas's declaration reverses the crisis: the feared ma'al has not occurred, so the feared wrath will not come. Az hitsaltem et b'nei Yisra'el miyyad Yahweh ('then you have delivered the Israelites from the hand of the LORD') — a striking phrase: rescue not from enemies but from God's own judgment. The greatest danger Israel faces is not foreign armies but divine wrath provoked by covenant unfaithfulness.

Targum Jonathan (Aramaic, 1st-5th c. CE)shekinah

"Today we know that the Shekinah of the LORD is among us."

The resolution of the trans-Jordan altar crisis affirms Shekinah presence. National unity is confirmed by the Shekinah remaining among all Israel.

Joshua 22:32

וַיָּ֣שׇׁב פִּינְחָ֣ס בֶּן אֶלְעָזָ֣ר הַכֹּהֵ֡ן וְהַנְּשִׂיאִ֡ים מֵאֵ֣ת בְּנֵ֣י רְאוּבֵ֣ן וּמֵאֵ֣ת בְּנֵי גָד֩ מֵאֶ֨רֶץ הַגִּלְעָ֜ד אֶל אֶ֤רֶץ כְּנַ֙עַן֙ אֶל בְּנֵ֣י יִשְׂרָאֵ֔ל וַיָּשִׁ֥בוּ אוֹתָ֖ם דָּבָֽר׃

Phinehas son of Eleazar the priest and the leaders returned from the Reubenites and Gadites in the land of Gilead to the Israelites in the land of Canaan and brought back their report.

KJV And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again.

Notes & Key Terms

Translator Notes

  1. The delegation returns with the exonerating report. Diplomacy, led by the right person (Phinehas), has prevented a catastrophic civil war.
Joshua 22:33

וַיִּיטַ֣ב הַדָּבָ֗ר בְּעֵינֵ֣י בְנֵ֣י יִשְׂרָאֵל֮ וַיְבָרְכ֣וּ אֱלֹהִים֒ בְּנֵ֣י יִשְׂרָאֵ֔ל וְלֹ֤א אָמְרוּ֙ לַעֲל֣וֹת עֲלֵיהֶ֔ם לַצָּבָ֖א לְשַׁחֵ֣ת אֶת הָאָ֑רֶץ אֲשֶׁ֛ר בְּנֵ֥י רְאוּבֵ֖ן וּבְנֵ֥י גָ֖ד יֹשְׁבִ֥ים בָּֽהּ׃

The report satisfied the Israelites. They praised God and abandoned any plan to march against the Reubenites and Gadites in war to devastate the land where they lived.

KJV And the thing pleased the children of Israel; and the children of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelt.

Notes & Key Terms

Translator Notes

  1. Vay'var'khu Elohim ('they blessed/praised God') — the resolution prompts worship. The phrase 'to devastate the land' (l'shachet et ha-arets) reveals how close the nation came to fratricidal destruction. The entire episode models a pattern: accusation, investigation, defense, resolution — a template for handling internal conflict within the covenant community.
Joshua 22:34

וַיִּקְרְא֛וּ בְּנֵ֥י רְאוּבֵ֖ן וּבְנֵי גָ֣ד לַמִּזְבֵּ֑חַ כִּ֣י עֵ֥ד הוּא֙ בֵּ֣ינֹתֵ֔ינוּ כִּ֥י יְהוָ֖ה הָאֱלֹהִֽים׃

The Reubenites and the Gadites named the altar "Witness" — "For it is a witness between us that the LORD is God."

KJV And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the LORD he is God.

Notes & Key Terms

Translator Notes

  1. The altar receives the name Ed ('Witness'). The naming act mirrors other memorial-naming episodes in the Pentateuch (e.g., Galeed in Genesis 31:47-48). Ki Yahweh ha-Elohim ('for the LORD is God') — the confession embedded in the naming affirms the shared monotheistic faith of all twelve tribes, east and west. The altar becomes a permanent declaration that geographic separation does not create theological division.
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