Highlights from the Book of Joshua Source Material

Highlights from the Book of Joshua Source Material...... 2 Joshua - Outline of Contents...... 3 Chapters 1-5...... 5 Chapters 6-8...... 22 Chapters 9-11...... 34 Chapters 12-15...... 47 Chapters 16-20...... 63 Chapters 21-24...... 70

Joshua Source Material

This material has been sourced from the 2013 Watchtower Library compact disk. Scriptures Included. Only verses that are explained in some way are included in the Scripture Index. Hence, if the material explains the meaning of the text, gives its background, tells why the text was written, or clarifies an original-language word and its implications, the text would be indexed, since the verse or part of it is explained.

Scriptures that are used as proof texts but that are not explained are omitted. For example, Ezekiel 18:4 may be used merely to show that the soul dies. In this instance the scripture would not be indexed, since no explanation of the text is given.

Additional personal research is encouraged.

Joshua Joshua - Outline of Contents

1 Jehovah encourages Joshua (1-9) Read the Law in an undertone (8) Preparations to cross the Jordan (10-18) 2 Joshua sends two spies to Jericho (1-3) Rahab hides the spies (4-7) Promise to Rahab (8- 21a) Scarlet cord as a sign (18) The spies return to Joshua (21b-24) 3 Israel crosses the Jordan (1-17) 4 Stones to serve as a memorial (1-24) 5 Circumcision at Gilgal (1-9) Passover celebrated; manna stops (10-12) Prince of Jehovah’s army (13-15) 6 Wall of Jericho falls (1-21) Rahab and her family spared (22-27) 7 Israel defeated at Ai (1-5) Joshua’s prayer (6-9) Sin cause of Israel’s defeat (10-15) Achan exposed and stoned (16-26) 8 Joshua sets ambush against Ai (1-13) Ai successfully captured (14-29) Law read at Mount Ebal (30-35) 9 Shrewd Gibeonites seek peace (1-15) Gibeonites’ trick exposed (16-21) Gibeonites to fetch wood and water (22-27) 10 Israel defends Gibeon (1-7) Jehovah fights for Israel (8-15) Hailstones on fleeing enemies (11) The sun stands still (12-14) The attacking five kings killed (16-28) Cities in the south captured (29-43) 11 Cities in the north captured (1-15) Summary of Joshua’s conquests (16-23) 12 Kings defeated east of the Jordan (1-6) Kings defeated west of the Jordan (7-24) 13 Land yet to be conquered (1-7) Division of the land east of the Jordan (8-14) Reuben’s inheritance (15-23) Gad’s inheritance (24-28) Manasseh’s inheritance in the east (29-32) Jehovah is Levites’ inheritance (33) 14 Division of the land west of the Jordan (1-5) Caleb inherits Hebron (6-15) 15 Judah’s inheritance (1-12) Caleb’s daughter gets land (13-19) Cities of Judah (20-63) 16 Inheritance of Joseph’s sons (1-4) Ephraim’s inheritance (5-10) 17 Manasseh’s inheritance in the west (1-13) Additional land for Joseph’s sons (14-18) 18 Rest of the land distributed at Shiloh (1-10) Benjamin’s inheritance (11-28) 19 Simeon’s inheritance (1-9) Zebulun’s inheritance (10-16) Issachar’s inheritance (17-23) Asher’s inheritance (24-31) Naphtali’s inheritance (32-39) Dan’s inheritance (40-48) Joshua’s inheritance (49-51) 20 Cities of refuge (1-9) 21 Cities for the Levites (1-42) For Aaron’s descendants (9-19) For the rest of the Kohathites (20-26) For the Gershonites (27-33) For the Merarites (34-40) Jehovah’s promises fulfilled (43-45)

Joshua 22 Eastern tribes return home (1-8) Altar built at the Jordan (9-12) Meaning of the altar explained (13-29) Conflict settled (30-34) 23 Joshua’s farewell to Israel’s leaders (1-16) None of Jehovah’s words failed (14) 24 Joshua reviews Israel’s history (1-13) Exhortation to serve Jehovah (14-24) “As for me and my household, we will serve Jehovah” (15)Joshua’s covenant with Israel (25-28) Joshua’s death and burial (29-31) Joseph’s bones buried at Shechem (32) Eleazar’s death and burial (33)

Joshua Chapters 1-5 (Joshua 1:4) Your territory will extend from the wilderness up to Leb′a·non and to the great river, the Eu·phra′tes—all the land of the Hit′tites—and to the Great Sea on the west.

*** it-1 p. 144 Aram *** By David’s conquest of Aramaean kingdoms he extended the boundaries of his kingdom far to the N so that it reached to the Euphrates River, not far from Haran of Paddan-aram. He thus fulfilled Jehovah’s promise concerning the extent of Israel’s inheritance in the Promised Land.—De 1:7; 11:24; Jos 1:4. (Joshua 1:7) “Only be courageous and very strong, and observe carefully the entire Law that Moses my servant commanded you. Do not deviate from it either to the right or to the left, so that you may act wisely wherever you go.

*** w95 5/1 p. 12 Accept the Bible for What It Really Is *** Responsibility of Those in Positions of Oversight 16 In the matter of Scripture reading, special attention was directed to those who were overseers of the nation. To Joshua, Jehovah said: “Take care to do according to all the law.” With a view to his fulfilling that responsibility, he was told: “You must in an undertone read in it day and night, . . . for then you will make your way successful and then you will act wisely.” (Joshua 1:7, 8) As is true of any Christian overseer today, Joshua’s regular reading of the Scriptures would help him to keep clearly in mind the specific commandments that Jehovah had given to His people. Joshua also needed to understand how Jehovah had dealt with His servants under various circumstances. As he read statements of God’s purpose, it was important for him to think about his own responsibility in connection with that purpose.

*** w89 3/15 pp. 13-14 pars. 10-11 Look to Jehovah for Insight *** At the time that Joshua was entrusted with responsibility for leading Israel into the Promised Land, Jehovah told him: “Only be courageous and very strong to take care to do according to all the law that Moses my servant commanded you. Do not turn aside from it to the right or to the left, in order that you may act wisely everywhere you go. This book of the law should not depart from your mouth, and you must in an undertone read in it day and night, in order that you may take care to do according to all that is written in it; for then you will make your way successful and then you will act wisely.” The Hebrew word here rendered “act wisely” also means “act with insight.”—Joshua 1:7, 8. 11 How would Jehovah give such insight to Joshua? Not by some miraculous infusion. God’s written Word was the key to it. Joshua needed to fill his mind and heart with it, reading it and meditating on it regularly. As Joshua knew, God’s Word said that instruction from the Law would be given by the Levites. Hence, Joshua needed to appreciate this, not isolating himself as if he could figure it all out alone in view of the fact that he had a responsible position in the nation. (Proverbs 18:1) It was important for Joshua to be diligent in studying God’s written Word. If he did that, not neglecting any part of it, and if he obeyed it, then he would act with insight.—Compare 1 Kings 2:3.

Joshua *** w86 12/15 pp. 11-12 pars. 6-8 “Be Courageous and Very Strong” *** 6 When Moses sent Joshua to fight the Amalekites, “Joshua did just as Moses had said to him.” He was obedient; so, he gained the victory. We, too, will share in Jehovah’s vindication if we pay close attention to the battle instructions that we receive through his organization. Jehovah told Moses to memorialize His triumph over Amalek by writing it in a book and propounding it in Joshua’s ears. No doubt Joshua further magnified Jehovah’s victory by speaking about it to others. In the same way, we today can make known the mighty acts of the Sovereign Lord Jehovah, and we can proclaim his impending “day of vengeance” upon the wicked.—Exodus 17:10, 13, 14; Isaiah 61:1, 2; Psalm 145:1-4. 7 When Moses sent 12 chieftains to spy out the Promised Land, he included Joshua in their number. On returning, ten of the spies expressed great fear of the Canaanite inhabitants of the land and persuaded the people to campaign for a return to Egypt. But Joshua and Caleb boldly declared: “If Jehovah has found delight in us, then he will certainly bring us into this land and give it to us, a land that is flowing with milk and honey. Only against Jehovah do not rebel; and you, do not you fear the people of the land, for they are bread to us. Their shelter has turned away from over them, and Jehovah is with us. Do not fear them.”—Numbers 13:1–14:38. 8 However, the assembly of Israel continued to murmur, so that Jehovah stepped in and condemned those fearful Israelites to 40 years of wandering in the wilderness. Except for Caleb and Joshua, all their men of war died without seeing the Promised Land.

*** w86 12/15 pp. 10-11 pars. 3-5 “Be Courageous and Very Strong” *** As Joshua prepared to enter the Promised Land, God instructed him: “Only be courageous and very strong to take care to do according to all the law that Moses my servant commanded you. Do not turn aside from it to the right or to the left, in order that you may act wisely everywhere you go. This book of the law should not depart from your mouth, and you must in an undertone read in it day and night, in order that you may take care to do according to all that is written in it; for then you will make your way successful and then you will act wisely.”—Joshua 1:7, 8. 4 Ah, there is the secret! Read the Bible daily. It contains God’s law for us. Meditate on it. Heed its reminders. Do not let yourself be turned aside into the materialistic, immoral world around you. In whatever situation you find yourself, act with wisdom. Make practical application of the accurate knowledge and spiritual understanding that you have gained through your study of God’s Word. Speak about it to others. By doing so and by relying on Jehovah, you can indeed ‘be courageous and very strong, and make your way successful.’—Compare Psalm 1:1-3; 93:5; 119:165-168. 5 Joshua had been “the minister of Moses from his young manhood” onward. (Numbers 11:28) No doubt this close association had helped him to gain spiritual strength.

*** w86 12/15 p. 12 “Be Courageous and Very Strong” *** Jehovah’s Name to the Fore! 9 The Bible list of 12 spies names Joshua as Hoshea, meaning “Salvation.” But at this point the record says: “Moses continued to call Hoshea the son of Nun Jehoshua [meaning, ‘Jehovah Is Salvation’].” Why did Moses thus emphasize Jehovah’s name? It was because Joshua served primarily for the vindication of that name. Joshua became a living example of obedience to the

Joshua command that Moses would later emphasize to Israel: “You must love Jehovah your God with all your heart and all your soul and all your vital force.” (Joshua 1:8) This book of the Law should not depart from your mouth, and you must read it in an undertone day and night, in order to observe carefully all that is written in it; for then your way will be successful and then you will act wisely.

*** w13 4/15 pp. 7-8 par. 4 Receive Full Benefit From Reading the Bible *** 4 Jehovah does not want his servants to rush through a reading of his Word. He told Joshua of ancient times: “This book of the law should not depart from your mouth, and you must in an undertone read in it day and night.” (Josh. 1:8; Ps. 1:2) Does this instruction require that you literally utter in a low voice all the words you read from Genesis to Revelation? No. It means that you should read at a pace that allows for meditation. When you read the Bible “in an undertone,” it will help you to fix attention on portions that are especially useful and encouraging to you at that moment. On finding such phrases, verses, or accounts, read them slowly, perhaps forming the words with the tongue and lips. The full weight of a Scriptural point may strike you in a deeply personal way. Why is this important? Because getting the sense of God’s counsel gives you strong motivation to put it into practice.

*** w12 12/15 p. 4 par. 3 Find Real Success in Life *** 3 What matters most is whether Jehovah views us as successful, for our very lives depend on his approval. When giving Joshua the weighty assignment of leading the Israelites into the Promised Land, Jehovah told him to read the Mosaic Law “day and night” and to be careful to obey what was written in it. God assured him: “Then you will make your way successful and then you will act wisely.” (Josh. 1:7, 8) And you know that Joshua did prove to be successful.

*** w09 12/1 p. 17 He Wants Us to Succeed *** First, Joshua must regularly fill his heart with God’s word. Jehovah says: “You must in an undertone read in it day and night.” (Verse 8) One reference work states: “God was commanding Joshua to remember His Law by ‘muttering’ it to himself, ‘pondering’ it, or ‘musing over’ it.” Reading and meditating on God’s Word each day will help Joshua to handle the challenges that lie ahead. Second, Joshua needs to apply what he learns from God’s Word. Jehovah tells him: “Take care to do according to all that is written in it; for then you will make your way successful.” (Verse 8) Joshua’s success is linked to his doing God’s will. How could it be otherwise? God’s will always succeeds.— Isaiah 55:10, 11.

*** w04 12/15 p. 15 par. 16 Jehovah Is Our Helper *** When Joshua was entrusted with the responsibility of leading Israel, he was told: “This book of the law [which had been recorded by Moses] should not depart from your mouth, and you must in an undertone read in it day and night, in order that you may take care to do according to all that is written in it; for then you will make your way successful and then you will act wisely.” Note that God did not promise Joshua some miraculous infusion of wisdom. Rather, if Joshua read and

Joshua meditated on the “book of the law,” then he would act wisely.—Joshua 1:8; Psalm 1:1-3.

*** w96 5/15 p. 11 par. 6 Devote Yourself to Reading *** 6 How can you get the most out of your reading of God’s Word and Christian publications? You are likely to find it beneficial to do what was done by Joshua, a God-fearing leader of ancient Israel. He was commanded: “This book of the law should not depart from your mouth, and you must in an undertone read in it day and night, in order that you may take care to do according to all that is written in it; for then you will make your way successful and then you will act wisely.” (Joshua 1:8) ‘Reading in an undertone’ means saying the words to yourself in a low voice. This is a memory aid, for it impresses the material on the mind. Joshua was to read in God’s Law “day and night,” or regularly. That was the way to be successful and to act wisely in discharging God-given responsibilities. Such regular reading of God’s Word can help you in a similar way.

*** w96 5/15 p. 16 par. 4 Read God’s Word and Serve Him in Truth *** (Psalm 26:3; 119:130) However, we need to seek understanding, as did Moses’ successor, Joshua. The “book of the law” was not to depart from his mouth, and he was to read in it day and night. (Joshua 1:8) Not to let the “book of the law” depart from his mouth meant that Joshua was not to quit telling others the enlightening things it said. Reading in the Law day and night meant that Joshua was to meditate on it, was to study it.

Joshua written Word was the key to it. Joshua needed to fill his mind and heart with it, reading it and meditating on it regularly. As Joshua knew, God’s Word said that instruction from the Law would be given by the Levites. Hence, Joshua needed to appreciate this, not isolating himself as if he could figure it all out alone in view of the fact that he had a responsible position in the nation. (Proverbs 18:1) It was important for Joshua to be diligent in studying God’s written Word. If he did that, not neglecting any part of it, and if he obeyed it, then he would act with insight.—Compare 1 Kings 2:3.

*** it-2 p. 363 Meditation *** When Joshua was appointed as the overseer of the nation of Israel, he was instructed to make a copy of Jehovah’s law, and he was told (as rendered in many Bible versions) to “meditate” thereon day and night. (Jos 1:8; AS, KJ, JB, RS) The Hebrew word here for “meditate” is ha·ghah′. It basically means “utter inarticulate sounds” and is rendered “moan,” ‘growl,’ ‘coo,’ and ‘mutter.’ (Isa 16:7; 31:4; 38:14; 59:3) Ha·ghah′ also has the meanings “utter in an undertone” and “meditate.” (Ps 35:28; Pr 15:28) The New World Translation appropriately renders the Hebrew term ha·ghah′, appearing in Joshua 1:8, “you must in an undertone read.” (See also Ps 1:2.) Reading in an undertone would impress more indelibly on the mind the material on which one was meditating. Gesenius’s Hebrew and Chaldee Lexicon (translated by S. Tregelles, 1901, p. 215) says of ha·ghah′: “Prop[erly] to speak with oneself, murmuring and in a low voice, as is often done by those who are musing.”—Compare Ps 35:28; 37:30; 71:24; Isa 8:19; 33:18.

*** w86 12/15 p. 11 pars. 3-4 “Be Courageous and Very Strong” *** This book of the law should not depart from your mouth, and you must in an undertone read in it day and night, in order that you may take care to do according to all that is written in it; for then you will make your way successful and then you will act wisely.”—Joshua 1:7, 8. 4 Ah, there is the secret! Read the Bible daily. It contains God’s law for us. Meditate on it. Heed its reminders. Do not let yourself be turned aside into the materialistic, immoral world around you. In whatever situation you find yourself, act with wisdom. Make practical application of the accurate knowledge and spiritual understanding that you have gained through your study of God’s Word. Speak about it to others. By doing so and by relying on Jehovah, you can indeed ‘be courageous and very strong, and make your way successful.’—Compare Psalm 1:1-3; 93:5; 119:165-168. (Joshua 1:9) Have I not commanded you? Be courageous and strong. Do not be struck with terror or fear, for Jehovah your God is with you wherever you go.”

*** w13 1/15 pp. 8-9 par. 8 Be Courageous—Jehovah Is With You! *** 8 Joshua must have been greatly strengthened when he heard Jehovah’s further words: “Be courageous and strong. Do not suffer shock or be terrified, for Jehovah your God is with you wherever you go.” (Josh. 1:9) Jehovah is with us too. So let us “not suffer shock or be terrified” regardless of our trials. Especially noteworthy is the statement: “Be courageous and strong. . . . Jehovah your God is with you.” Those words of Joshua 1:9 have been chosen as the yeartext for 2013. They will surely strengthen us in the months ahead, as will the words and actions of other examples of faith and courage.

*** yb13 p. 2 2013 Yeartext ***

Joshua 2013 Yeartext “Be Courageous and Strong. . . . Jehovah Your God Is With You.”—Joshua 1:9 In 1473 B.C.E., the Israelites were poised to enter the Promised Land, but powerful enemies stood before them. “Be courageous and very strong,” God commanded Joshua. If he remained faithful, Joshua would be successful. “Do not suffer shock or be terrified,” he was told, “for Jehovah your God is with you wherever you go.” And God did prove to be with him, for the Israelites conquered their enemies in just six years.—Josh. 1:7-9. True Christians are soon to cross into the promised new world, so they need to be courageous and strong. Like Joshua, we face powerful enemies who strive to break our integrity. The battles we fight are waged, not with spears and swords, but with spiritual weapons, and Jehovah trains us to use them skillfully. Whatever situation you may face, be assured that if you are courageous, strong, and faithful, Jehovah will be with you to make you victorious. (Joshua 1:11) “Pass throughout the camp and give this command to the people, ‘Get provisions ready, because in three days you will cross the Jordan to go in and take possession of the land that Jehovah your God is giving you to possess.’”

*** w04 12/1 p. 9 par. 4 Highlights From the Book of Joshua *** 1:11. Joshua asks the people to get provisions ready and not idly wait for God to provide them. Jesus’ admonition to stop being anxious about the necessities of life, along with his promise that “all these other things will be added to you,” does not mean that we should take no measures to support ourselves.—Matthew 6:25, 33. (Joshua 2:1) Then Joshua the son of Nun secretly sent two men out from Shit′tim as spies. He told them: “Go and inspect the land, especially Jer′i·cho.” So they went and came to the house of a prostitute named Ra′hab, and they stayed there.

*** w13 11/1 p. 12 She Was “Declared Righteous by Works” *** RAHAB THE PROSTITUTE Rahab was a prostitute. That stark fact so alarmed some Bible commentators in the past that they claimed that she was merely an innkeeper. The Bible, though, is quite clear and does not whitewash the facts. (Joshua 2:1; Hebrews 11:31; James 2:25) In Canaanite society, Rahab’s profession was probably respectable enough. However, culture cannot always eradicate conscience, that inner sense of right and wrong that Jehovah has given us all. (Romans 2:14, 15) Rahab may have keenly sensed that her way of life was degrading. Perhaps, like many today in such walks of life, she felt that she was trapped, with no other choice if she wanted to care for her family.

*** w13 11/1 p. 13 She Was “Declared Righteous by Works” *** SHE RECEIVED THE SPIES One day, sometime before Israel marched around Jericho, two strangers appeared at Rahab’s door. The two men were hoping to pass unnoticed, but in that tense city, many were on the alert to detect any potential spies from Israel. Sharp-eyed Rahab may have been quick to draw her own conclusions. Not that it was unusual for strange men to come to her door, but these two wanted only

Joshua lodging—not the services of a prostitute.

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Jericho Jos 2:1-24; 4:13; 5:13–6:26

*** it-1 p. 1151 Hospitality *** It seems that prostitutes sometimes operated lodging places. Rahab the prostitute of Jericho lodged the two spies sent out by Joshua, and she showed kindness and hospitality to them by hiding them from their pursuers. (Jos 2:1-13)

*** it-2 p. 702 Prostitute *** Rahab. Rahab is an example of a prostitute who expressed faith in God and was counted righteous. (Jas 2:25) Men sent by Joshua to spy out Jericho lodged at Rahab’s house. (Jos 2:1) It would not be reasonable to assume that they did so for immoral purposes. As to their motive, Professors C. F. Keil and F. Delitzsch, in Commentary on the Old Testament remark: “Their entering the house of such a person would not excite so much suspicion. Moreover, the situation of her house against or upon the town wall was one which facilitated escape. But the Lord so guided the course of the spies, that they found in this sinner the very person who was the most suitable for their purpose, and upon whose heart the tidings of the miracles wrought by the living God on behalf of Israel had made such an impression, that she not only informed the spies of the despondency of the Canaanites, but, with believing trust in the power of the God of Israel, concealed the spies from all the inquiries of her countrymen, though at the greatest risk to herself.” (1973, Vol. II, Joshua, p. 34) In view of God’s statement that Israel was to drive out the Canaanites because of their immoral practices and in view also of God’s blessing on the conquest of Jericho and upon Rahab herself, it would be entirely unreasonable to assume that the spies committed immorality with Rahab or that she continued her practice of prostitution afterward.—Le 18:24-30.

*** w86 12/15 p. 16 pars. 5-6 How Majestic Is Jehovah’s Name! *** Joshua dispatched two spies, representing all Israel, and told them: “Go, take a look at the land and Jericho.” Why spy on Jericho? Though the city was small and was no match for the army of Israel, it commanded the approaches to Canaan. As things worked out, the presence there of the spies afforded some opportunity for those in Jericho to identify themselves clearly as being for or against Jehovah. “So [the spies] went and came to the house of a prostitute woman whose name was Rahab, and they took up lodging there.” (Joshua 2:1-7) No doubt divine guidance led those spies to Rahab’s house, just as angelic guidance today often leads Jehovah’s Witnesses to persons praying for spiritual help! “The eyes of Jehovah are toward the righteous ones, and his ears are toward their cry for help.”—Psalm 34:15; see also 2 Chronicles 16:9. 6 Why would those spies enter the house of a prostitute? Not for immoral purposes but likely to mislead Canaanite observers. Rahab’s words to the spies indicated that she had no immoral interest in them. Knowing that they were servants of Jehovah, she could tell them of her keen desire to become a worshiper of Jehovah. She even risked her life by hiding them on her roof. She was like the “sheep” of Jesus’ parable, who show kindness to the Lord’s “brothers.” (Matthew 25:31-46) While acting discreetly, Jehovah’s Witnesses today do not hesitate to visit and study the Bible with

Joshua such interested ‘friends of peace.’—Luke 10:5-7. (Joshua 2:3) At that the king of Jer′i·cho sent word to Ra′hab: “Bring out the men who came and are staying in your house, for they have come to spy out the entire land.”

*** w13 11/1 p. 14 She Was “Declared Righteous by Works” *** Suddenly, though, messengers from the king of Jericho arrived! Word had spread that spies from Israel had come to the house of Rahab. What would Rahab do? If she protected those two strangers, might she not put herself and her entire household at risk? Would not the people of Jericho slaughter them all if she sheltered such enemies? On the other hand, Rahab could now have no doubt about the identity of the men. If she already knew that Jehovah was a far better God than her own, might this be her opportunity to take a stand on Jehovah’s side? (Joshua 2:4) But the woman took the two men and hid them. Then she said: “Yes, the men came to me, but I did not know where they were from.

*** w04 12/1 p. 9 par. 1 Highlights From the Book of Joshua *** 2:4, 5—Why does Rahab mislead the king’s men who are searching for the spies? Rahab protects the spies at the risk of her life because she has come to have faith in Jehovah. Therefore, she is under no obligation to divulge the spies’ whereabouts to men who are seeking to harm God’s people. (Matthew 7:6; 21:23-27; John 7:3-10) In fact, Rahab was “declared righteous by works,” including the act of misdirecting the emissaries of the king.—James 2:24-26.

*** w93 12/15 p. 22 Rahab—Declared Righteous by Works of Faith *** Rahab Takes Her Stand Soon, Rahab receives two unexpected visitors—spies from the Israelite encampment. They seek a lodging place, and she admits them to her home. But word of their presence reaches the ears of the king of Jericho. He promptly dispatches his minions of law enforcement to take them into custody. —Joshua 2:1, 2. By the time the king’s officers arrive, Rahab has taken her stand for Jehovah God. “Bring out the men that came to you,” demand the royal emissaries. Rahab has concealed the spies among stalks of flax laid to dry on her roof. She says: “Yes, the men did come to me, and I did not know from where they were. And it came about at the closing of the [city] gate by dark that the men went out. I just do not know where the men have gone. Chase after them quickly, for you will overtake them.” (Joshua 2:3-5) That the king’s men do—in vain. Rahab has thrown the enemies off the trail.

*** w93 12/15 p. 25 Rahab—Declared Righteous by Works of Faith *** What about Rahab’s misleading words to pursuers of the spies? God approved of her course. (Compare Romans 14:4.) She took a risk in order to protect his servants, giving evidence of her faith. While malicious lying is wrong in Jehovah’s eyes, a person is not obligated to divulge truthful information to people who are not entitled to it. Even Jesus Christ did not give full details or direct answers when doing so could have brought unnecessary harm. (Matthew 7:6; 15:1-6; 21:23-27;

Joshua John 7:3-10) Evidently, Rahab’s course of misdirecting the enemy officers must be viewed in that light. (Joshua 2:5) And at dark when the city gate was about to be closed, the men went out. I do not know where the men went, but if you quickly chase after them, you will catch up with them.”

*** w13 11/1 p. 14 She Was “Declared Righteous by Works” *** And it came about at the closing of the gate by dark that the men went out. I just do not know where the men have gone. Chase after them quickly, for you will overtake them.” (Joshua 2:4, 5) Imagine Rahab watching the faces of the king’s emissaries. Did she wonder if they could tell that her heart was racing? Her ruse worked! The king’s men hurried off in the direction of the fords of the Jordan. (Joshua 2:7) Rahab must have breathed a quiet sigh of relief. Using simple strategy, she had misdirected murderous men who had no right to the truth and she had saved innocent servants of Jehovah.

Joshua John 7:3-10) Evidently, Rahab’s course of misdirecting the enemy officers must be viewed in that light.

*** it-2 p. 245 Lie *** While malicious lying is definitely condemned in the Bible, this does not mean that a person is under obligation to divulge truthful information to people who are not entitled to it. Jesus Christ counseled: “Do not give what is holy to dogs, neither throw your pearls before swine, that they may never trample them under their feet and turn around and rip you open.” (Mt 7:6) That is why Jesus on certain occasions refrained from giving full information or direct answers to certain questions when doing so could have brought unnecessary harm. (Mt 15:1-6; 21:23-27; Joh 7:3-10) Evidently the course of Abraham, Isaac, Rahab, and Elisha in misdirecting or in withholding full facts from nonworshipers of Jehovah must be viewed in the same light.—Ge 12:10-19; chap 20; 26:1-10; Jos 2:1-6; Jas 2:25; 2Ki 6:11-23. (Joshua 2:6) (However, she had taken them up to the roof and hidden them among stalks of flax laid in rows on the roof.)

*** it-1 p. 839 Flax *** When the flax had “flower buds” it was ready for harvesting (Ex 9:31), which was done by pulling or hoeing it up. The flax was then dried. Likely the stalks of flax on the roof of Rahab’s house at Jericho had been laid there for this purpose.—Jos 2:6. (Joshua 2:11) When we heard about it, we lost heart, and no one has any courage because of you, for Jehovah your God is God in the heavens above and on the earth beneath.

*** w13 11/1 pp. 14-15 She Was “Declared Righteous by Works” *** Rahab then revealed something of even greater importance to us. She said: “Jehovah your God is God in the heavens above and on the earth beneath.” (Joshua 2:11) The reports she had heard about Jehovah were enough to teach her at least this much: Israel’s God was worthy of her trust. She put her faith in Jehovah.

*** it-2 p. 1026 Spirit *** Heart and spirit. The heart is frequently tied in with the spirit, indicating a definite relationship. Since the figurative heart is shown to have the capacity for thinking and motivation, and to be intimately related with emotions and affection (see HEART), it undoubtedly has a major share in the development of the spirit (the dominant mental inclination) that one shows. Exodus 35:21 places heart and spirit in parallel in saying that “everyone whose heart impelled him, . . . everyone whose spirit incited him,” brought contributions for the tabernacle construction. Conversely, on learning of Jehovah’s powerful works on behalf of Israel, the Canaanites’ ‘hearts began to melt and no spirit arose among them,’ that is, there was no urge to initiate action against the Israelite forces. (Jos 2:11; 5:1; compare Eze 21:7.) (Joshua 2:22) So they left and went to the mountainous region and stayed there for three days, until the pursuers returned. The pursuers had been looking for them on every road but did not find them.

Joshua *** w13 11/1 p. 15 She Was “Declared Righteous by Works” *** Following Rahab’s advice, the two spies clambered down the wall by means of a rope hanging from her window and then slipped off toward the mountains. There were many caves along the steep slopes to the north of Jericho where the spies could hide until it was safe to return to the Israelite camp with the good news that they had acquired from Rahab. (Joshua 3:1) Then Joshua got up early in the morning, and he and all the Israelites departed from Shit′tim and came to the Jordan. They spent the night there before crossing over.

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Shittim Jos 2:1; 3:1 (Joshua 3:4) But keep a distance of about 2,000 cubits from it; do not come any nearer to it, so that you may know which is the way to go, for you have not traveled on this way before.”

*** it-1 p. 397 Camp *** It appears that the people in general were removed a considerable distance from the tabernacle; some commentators suggest some 900 m (3,000 ft), because there was to be a distance of “about two thousand cubits” between the people and the ark of the covenant when the crossing of the Jordan began. (Jos 3:4) (Joshua 3:5) Joshua now said to the people: “Sanctify yourselves, for tomorrow Jehovah will do wonderful things among you.”

*** w01 4/15 p. 4 pars. 6-7 Behold the Doer of Wonderful Things! *** Joshua, Moses’ successor, was to lead God’s people across another body of water and into the Promised Land. Joshua said: “Sanctify yourselves, for tomorrow Jehovah will do wonderful things in your midst.” (Joshua 3:5) What wonderful things? 7 Well, the account shows that Jehovah opened a watery barrier, the Jordan River, so that many thousands of men, women, and children could pass over on dry ground. (Joshua 3:7-17) If we had been there watching the river open and all those people cross safely, we would have been struck by how wonderful an accomplishment this was! It displayed God’s power over creation.

*** it-2 p. 856 Sanctification *** Sometimes the Hebrew word for “sanctify” was used in the sense of preparing or making oneself ready or in fit condition. Jehovah commanded Moses to say to the complaining Israelites: “Sanctify yourselves for tomorrow, as you will certainly eat meat.” (Nu 11:18) Before Israel crossed the Jordan River, Joshua ordered: “Sanctify yourselves, for tomorrow Jehovah will do wonderful things in your midst.” (Jos 3:5) In all cases the term has a religious, spiritual, and moral sense. It can denote the getting away from anything that displeases Jehovah or appears bad in his eyes, including physical uncleanness. God said to Moses: “Go to the people, and you must sanctify them today and tomorrow, and they must wash their mantles. . . . because on the third day Jehovah will come down

Joshua before the eyes of all the people upon Mount Sinai.” (Ex 19:10, 11) The word is used to mean purifying or cleansing, as at 2 Samuel 11:4, which reads: “She was sanctifying herself from her uncleanness.” (Joshua 3:15) As soon as the carriers of the Ark reached the Jordan and the priests carrying the Ark dipped their feet into the edge of the waters (now the Jordan overflows its banks all the days of harvest),

*** w04 12/1 p. 9 par. 6 Highlights From the Book of Joshua *** 3:15. Since the report of the spies who were sent to Jericho is favorable, Joshua acts quickly, without waiting for the waters of the Jordan to subside. When it comes to deeds involving true worship, we must act courageously rather than delay until the circumstances seem more suitable.

*** it-1 p. 19 Abib *** The latter, or spring, rains also began and these helped to bring the Jordan River to flood stage. (Jos 3:15)

*** it-2 p. 105 Jordan *** Usually the portion of the Jordan below the Sea of Galilee averages from 1 to 3 m (3 to 10 ft) in depth and is approximately 27 to 30 m (90 to 100 ft) wide. But in the spring the Jordan overflows its banks and is then much wider and deeper. (Jos 3:15) At flood stage it would not have been safe for the Israelite nation of men, women, and children to cross the Jordan, especially not near Jericho. The current there is so swift that in more recent times bathers have actually been swept away. However, Jehovah miraculously dammed up the Jordan, making it possible for the Israelites to cross on dry land. (Jos 3:14-17)

*** w86 12/15 p. 13 par. 13 “Be Courageous and Very Strong” *** 13 It was the time of harvest in the year 1473 B.C.E., and the Jordan River was at flood stage. How could several million souls, old and young, men, women, and children, be brought through that raging torrent? Yet Jehovah had commanded Joshua: “Now get up, cross this Jordan, you and all this people.” In turn, the people told Joshua: “All that you have commanded us we shall do.” Israel broke camp. The priests marched out first, bearing the ark of the covenant, which was carefully covered and which represented Jehovah’s presence with them. Jehovah then started to ‘do wonderful things in their midst,’ for “at the instant that the carriers of the Ark came as far as the Jordan and the feet of the priests carrying the Ark were dipped in the edge of the waters . . . the waters descending from above began to stand still.” The waters below “were cut off,” to flow on to the Dead Sea, “and the people passed over.” (Joshua 1:2, 16; 3:5-16) (Joshua 3:16) the waters flowing from upstream stood still. They rose up like a dam very far away at Adam, the city near Zar′e·than, while the waters descending toward the Sea of the Ar′a·bah, the Salt Sea, drained away. They were halted, and the people crossed over opposite Jer′i·cho.

*** it-1 p. 46 Adam ***

Joshua 2. A city mentioned at Joshua 3:16 as being at the side of Zarethan. It is generally identified with Tell ed-Damiyeh (Tel Damiyaʼ), a site E of the Jordan River about 1 km (0.6 mi) S of the confluence of the Jordan and the torrent valley of Jabbok; it is about 28 km (17 mi) NNE of Jericho. The name of the city may be derived from the color of the alluvial clay, which is abundant in that region.—1Ki 7:46. The Bible record indicates that the damming up of the Jordan’s waters at the time of Israel’s crossing the river took place at Adam. The Jordan Valley narrows considerably, beginning at the site of Tell ed-Damiyeh (Tel Damiyaʼ) northward, and history records that in the year 1267 a blockage of the river occurred at this very point due to the falling of a lofty mound across the river, stopping the flow of water for some 16 hours. In modern times, earth tremors in the summer of 1927 again caused landslides that dammed up the Jordan so that the flow of water was cut off for 21 1⁄2 hours. (The Foundations of Bible History: Joshua, Judges, by J. Garstang, London, 1931, pp. 136, 137) If this was the means God saw fit to employ, then such a damming of the river in the days of Joshua was miraculously timed and effected so as to synchronize with the crossing of the Jordan on the day previously announced by Jehovah through Joshua.—Jos 3:5-13.

*** w86 12/15 p. 13 pars. 13-14 “Be Courageous and Very Strong” *** the waters descending from above began to stand still.” The waters below “were cut off,” to flow on to the Dead Sea, “and the people passed over.” (Joshua 1:2, 16; 3:5-16) A stupendous miracle indeed! 14 The rampaging Jordan finds a parallel in the flood of humanity that is now plunging headlong toward destruction at Armageddon. (Compare Isaiah 57:20; Revelation 17:15.) Today, as mankind stands at the brink of that final plunge, Jehovah fortifies his people, now numbering over 3,000,000 —a number comparable to that of God’s people who marched with Joshua.—Compare Habakkuk 2:3. (Joshua 3:17) While the priests carrying the ark of Jehovah’s covenant kept standing still on dry ground in the middle of the Jordan, all Israel crossed over on dry ground until the whole nation had finished crossing the Jordan.

*** w86 12/15 p. 13 par. 15 “Be Courageous and Very Strong” *** 15 While the millions of Israel were passing over the riverbed, “the priests carrying the ark of Jehovah’s covenant kept standing immovable on dry ground in the middle of the Jordan,” to represent the interruption of matters by Jehovah God. (Joshua 3:17) It was in 1919 that the small band of anointed Witnesses stepped courageously before the “waters” of mankind. (Joshua 4:6) to serve as a sign among you. If your children should later ask you, ‘Why do you have these stones?’

Joshua acts. Future sons of Israel were to be told that this memorial was “in order that all the peoples of the earth may know Jehovah’s hand, that it is strong; in order that you may indeed fear Jehovah your God always.” (Joshua 4:1-8, 20-24) In modern times, marvelous acts of Jehovah in preserving his people, despite vicious attacks by political and religious leaders, stand as a memorial that he is with his people. No doubt his grand modern-day works in vindication of his name will be memorialized permanently in his new system of things.—Revelation 12:15, 16; Psalm 135:6, 13. (Joshua 4:7) you must tell them: ‘Because the waters of the Jordan were halted from before the ark of Jehovah’s covenant. When it crossed the Jordan, the waters of the Jordan were halted. These stones will serve as a lasting memorial to the people of Israel.’”

*** w86 12/15 pp. 13-14 “Be Courageous and Very Strong” *** Memorializing the Miracle 16 Jehovah proceeded to memorialize this Jordan miracle, commanding that 12 men, representing the tribes of Israel, take up 12 stones from the riverbed and deposit these on the western shore at Gilgal. Those stones would stand there as a lasting memorial to Jehovah’s name and his mighty acts. Future sons of Israel were to be told that this memorial was “in order that all the peoples of the earth may know Jehovah’s hand, that it is strong; in order that you may indeed fear Jehovah your God always.” (Joshua 4:1-8, 20-24) In modern times, marvelous acts of Jehovah in preserving his people, despite vicious attacks by political and religious leaders, stand as a memorial that he is with his people. No doubt his grand modern-day works in vindication of his name will be memorialized permanently in his new system of things.—Revelation 12:15, 16; Psalm 135:6, 13. (Joshua 4:9) Joshua also set up 12 stones in the middle of the Jordan at the place where the feet of the priests who carried the ark of the covenant stood, and the stones are there to this day.

*** w86 12/15 p. 14 pars. 17-18 “Be Courageous and Very Strong” *** 17 A further memorial was in order: “There were also twelve stones that Joshua set up in the middle of the Jordan on the standing place of the feet of the priests carrying the ark of the covenant, and they continue there until this day.” As the priests came up out of the riverbed and Jehovah released the dammed-up floodwaters, these came swirling around the 12 stones of testimony. (Joshua 4:9) Henceforth, that flood could not escape the presence of those stones. Likewise today, humankind plunges ever more swiftly toward the “Dead Sea” of Armageddon. But it cannot escape the testimony that Jehovah’s Witnesses have piled up worldwide as they stand “firm in one spirit, with one soul striving side by side for the faith of the good news.” (Philippians 1:27, 28) Available records show that, during the 67 years up until this year 1986, the Witnesses have placed in the homes of the people earth wide over 570,000,000 bound books and more than 6,400,000,000 copies of the Watchtower and Awake! magazines, as well as millions of magazine subscriptions—a monumental testimony indeed! 18 We can be happy that the witness has continued until this year 1986. Doing God’s will has been hard work, as when the 12 men each shouldered his memorial stone and carried it all the way to Gilgal. But a grand pioneer spirit has united God’s modern-day people, stimulating them constantly to “be courageous and very strong.”—Psalm 27:14; 31:24; Zephaniah 3:9. (Joshua 4:19) The people came up from the Jordan on the tenth day of the first month and camped at Gil′gal on the eastern border of Jer′i·cho.

Joshua *** it-1 p. 737 Israelite Conquest of the Promised Land *** Gilgal Jos 4:19–5:12; 9:3-6 (Joshua 5:1) As soon as all the kings of the Am′or·ites who were on the west side of the Jordan and all the kings of the Ca′naan·ites who were by the sea heard that Jehovah had dried up the waters of the Jordan before the Israelites until they had crossed over, they lost heart, and they lost all courage because of the Israelites.

*** it-1 p. 98 Amorite *** As for the Amorites W of the Jordan, “their hearts began to melt” upon hearing of the Israelites’ miraculous crossing of the Jordan. This miracle, combined with the smashing victories Israel had already obtained, may explain, in part, why the Amorites made no attack upon the Israelite camp during the ensuing period in which the Israelite males were circumcised or while the Passover was celebrated. (Jos 5:1, 2, 8, 10) (Joshua 5:2) At that time Jehovah said to Joshua: “Make for yourself flint knives and circumcise the men of Israel again, a second time.”

*** it-2 p. 180 Knife *** “Flint knives” were made by Joshua for use in circumcising the sons of Israel at Gibeath-haaraloth. (Jos 5:2-4) The Hebrew term designating these knives is che′rev, generally rendered “sword.” (See Jos 5:2, ftn.) The common “Canaanite” flint knife was about 15 cm (6 in.) in length and had a raised center ridge and a double edge.

*** w86 12/15 pp. 18-19 par. 13 How Majestic Is Jehovah’s Name! *** The men who had grown up in the wilderness were circumcised. This symbolized their putting away everything that might hinder wholehearted devotion to Jehovah. (Deuteronomy 10:16; 30:5, 6)

*** w86 12/15 p. 19 par. 13 How Majestic Is Jehovah’s Name! *** Joshua 5:1-15. (Joshua 5:6) The Israelites had walked for 40 years in the wilderness until the entire nation had died off, that is, the men of war who left Egypt who did not obey the voice of Jehovah. Jehovah swore to them that he would never let them see the land that Jehovah had sworn to their forefathers to give to us, a land flowing with milk and honey.

*** it-1 p. 1135 Honey, Honeycomb *** A Land of Milk and Honey. The description of Palestine as “a land flowing with milk and honey,” often repeated in the Scriptures, is apt, for not only was the land well supplied with the product of bees but also with the syrup of fruits. (Ex 3:8; Le 20:24; De 11:9; Jos 5:6)

Joshua (Joshua 5:8) When they finished circumcising the entire nation, they remained where they were in the camp until they recovered.

*** it-1 p. 98 Amorite *** As for the Amorites W of the Jordan, “their hearts began to melt” upon hearing of the Israelites’ miraculous crossing of the Jordan. This miracle, combined with the smashing victories Israel had already obtained, may explain, in part, why the Amorites made no attack upon the Israelite camp during the ensuing period in which the Israelite males were circumcised or while the Passover was celebrated. (Jos 5:1, 2, 8, 10) (Joshua 5:9) Then Jehovah said to Joshua: “Today I have rolled away from you the reproach of Egypt.” So that place has been called Gil′gal until this day.

*** it-1 pp. 944-961 Gilgal *** At Gilgal all the Israelite males born in the wilderness were circumcised, Jehovah afterward saying that he “rolled away the reproach of Egypt from off [them].” The site was then given the name “Gilgal,” meaning “Rolling; Rolling Away,” to serve as a reminder of this. (Jos 5:8, 9)

*** it-2 p. 779 Reproach *** For an Israelite male to be uncircumcised during the period of the Law covenant would be cause for reproach. (Compare Jg 14:3.) Thus when all the males born during the wilderness journey were finally circumcised just after the crossing of the Jordan, Jehovah stated: “Today I have rolled away the reproach of Egypt from off you.” (Jos 5:2-9) Since the evidence indicates that the Egyptians practiced circumcision, this may mean that now the Egyptians would have no basis for reproaching Israel because so many of its males were uncircumcised. (Jer 9:25, 26; see CIRCUMCISION.) On the other hand, circumcision was “a sign of the covenant” between Jehovah and Abraham’s seed. (Ge 17:9-11) Now, by this circumcision of the new generation that had grown up in the wilderness (the older generation having died there), circumcision could point to a reaffirming of their covenant relationship with God. The 40 years of wandering having ended, God was also showing them his favor; he had introduced them into the Promised Land and would now enable them to conquer it. Therefore any past Egyptian taunts, or reproach, because of what may have seemed to the Egyptians to be inability of Jehovah to bring Israel into a land of their own were now proved false. (Joshua 5:10) The Israelites continued to camp at Gil′gal, and they observed the Passover on the 14th day of the month, in the evening, on the desert plains of Jer′i·cho.

*** it-1 p. 98 Amorite *** As for the Amorites W of the Jordan, “their hearts began to melt” upon hearing of the Israelites’ miraculous crossing of the Jordan. This miracle, combined with the smashing victories Israel had already obtained, may explain, in part, why the Amorites made no attack upon the Israelite camp during the ensuing period in which the Israelite males were circumcised or while the Passover was celebrated. (Jos 5:1, 2, 8, 10) (Joshua 5:13) When Joshua was near Jer′i·cho, he looked up and saw a man standing in front of him with a drawn sword in his hand. Joshua walked up to him and asked: “Are you on our side or on the

Joshua side of our adversaries?”

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Jericho Jos 2:1-24; 4:13; 5:13–6:26 (Joshua 5:14) To this he said: “No, but I have come as prince of Jehovah’s army.” With that Joshua fell with his face to the ground and prostrated himself and said to him: “What does my lord have to say to his servant?”

*** w04 12/1 p. 9 par. 2 Highlights From the Book of Joshua *** 5:14, 15—Who is “the prince of the army of Jehovah”? The prince who comes to strengthen Joshua as the conquest of the Promised Land begins is likely none other than “the Word”—Jesus Christ in his prehuman existence. (John 1:1; Daniel 10:13) How strengthening it is to have the assurance that the glorified Jesus Christ is with God’s people today as they engage in spiritual warfare!

*** w98 6/15 p. 24 Jesus—The Ruler “Whose Origin Is From Early Times” *** Israel next began its conquest of the Promised Land of Canaan. Near the city of Jericho, Joshua received reassurance of the Word’s continuing oversight of the nation. There he met up with a man carrying a drawn sword. Joshua walked up to the stranger and asked: “Are you for us or for our adversaries?” Imagine Joshua’s surprise when the stranger revealed his identity, saying: “No, but I —as prince of the army of Jehovah I have now come.” Little wonder that Joshua fell on his face before this exalted representative of Jehovah, no doubt the prehuman Jesus who would later become “Messiah the Leader.”—Joshua 5:13-15; Daniel 9:25.

*** it-1 p. 216 Attitudes and Gestures *** Prostrating. Joshua prostrated himself before an angel, “as prince of the army of Jehovah,” not in worship, but in acknowledgment of the superior office the angel held and of the fact that the angel was obviously sent from Jehovah with a command for him.—Jos 5:14.

*** it-1 p. 961 Gilgal *** Jehovah’s angel is reported to have gone “from Gilgal to Bochim.” (Jg 2:1) This may allude to the angelic appearance near Gilgal shortly after Israel had crossed the Jordan (Jos 5:10-14) and therefore suggests that the same angel appeared at Bochim.

*** w86 12/15 p. 19 par. 13 How Majestic Is Jehovah’s Name! *** Moreover, the “prince of the army of Jehovah,” no doubt the prehuman Logos, appeared to Joshua, reassuring him. And Joshua humbly acknowledged that One’s presence. In all of this, we can note parallels in the experience of the modern-day witnesses of Jehovah as they have devoted themselves to the work at hand. Our spiritual food has become more varied and richer in content as “the faithful and discreet slave” has moved progressively forward under the leadership of the Lord Jesus Christ. —Joshua 5:1-15.

Joshua (Joshua 5:15) The prince of Jehovah’s army replied to Joshua: “Remove your sandals from your feet, because the place where you are standing is holy.” At once Joshua did so.

*** it-1 p. 217 Attitudes and Gestures *** Removing one’s sandals was a gesture of respect or reverence. Moses was commanded to do this at the burning bush and Joshua in the presence of an angel. (Ex 3:5; Jos 5:15)

*** it-1 pp. 846-847 Foot *** Since the sandals were removed when one was on holy ground, the priests when performing duties in the tabernacle or the temple undoubtedly served barefoot. (Ex 3:5; Jos 5:15) No sandals were included in the instructions for making the priests’ garments.—Ex chap 28; see ATTITUDES AND GESTURES.

*** it-1 p. 1129 Holiness *** Places. A place is made holy by the presence of Jehovah. (When appearing to men, he manifested his presence by means of angels representing him; Ga 3:19.) Moses was on holy ground as he stood observing the burning bush from which an angel representing Jehovah spoke to him. (Ex 3:2-5) Joshua was reminded that he was on holy ground when an angel, the prince of the army of Jehovah, materialized and stood before him. (Jos 5:13-15)

Chapters 6-8 (Joshua 6:17) The city and everything in it is to be devoted to destruction; it all belongs to Jehovah. Only Ra′hab the prostitute may keep living, she and all who are with her in the house, because she hid the messengers we sent out.

*** it-1 p. 89 Ambassador *** The treatment accorded a ruler’s messengers, or envoys, was regarded as treatment given the ruler and his government. Thus, when Rahab showed favor to the messengers sent as spies to Jericho by Joshua, she really was acting as she did because she recognized that Jehovah was the God and King of Israel. Jehovah, through Joshua, showed her favor accordingly. (Jos 6:17; Heb 11:31) (Joshua 6:20) Then the people shouted when the horns were blown. As soon as the people heard the

Joshua sound of the horn and shouted a great war cry, the wall fell down flat. After that the people went up into the city, each one straight ahead, and they captured the city.

*** gm chap. 4 pp. 37-38 pars. 1-2 How Believable Is the “Old Testament”? *** AN ANCIENT city is under siege. Its attackers have swarmed across the Jordan River and are now encamped before the city’s high walls. But what strange battle tactics! Each day for six days, the invading army has marched around the city, silent except for an accompanying group of priests blowing on horns. Now, on the seventh day, the army silently marches around the city seven times. Suddenly, the priests blow their horns with all their might. The army breaks its silence with a mighty battle cry, and the towering city walls collapse in a cloud of dust, leaving the city defenseless.—Joshua 6:1-21. 2 This is how the book of Joshua, the sixth book of the Hebrew Scriptures, describes the fall of Jericho that occurred almost 3,500 years ago. But did it really happen? Many higher critics would confidently answer no. They claim that the book of Joshua, along with the previous five books of the Bible, is made up of legends written up many centuries after the alleged events took place. Many archaeologists would also answer no. According to them, when the Israelites came into the land of Canaan, Jericho may not even have existed.

*** it-1 p. 151 Archaeology *** At any rate, the combined results may be said to present the general picture set forth in the book Biblical Archaeology, by G. E. Wright (1963, p. 78), which states: “The city underwent a terrible destruction or a series of destructions during the second millennium B.C., and remained virtually unoccupied for generations.” The destruction was accompanied by intense fire, as is shown by the excavated evidence.—Compare Jos 6:20-26.

*** w86 12/15 p. 19 par. 16 How Majestic Is Jehovah’s Name! *** Joshua 6:16-26;

*** w86 12/15 p. 19 par. 16 How Majestic Is Jehovah’s Name! *** 16 At last Joshua commands the people: “Shout; for Jehovah has given you the city.” A great war cry thunders forth. The earth shakes and—miracle of miracles—Jericho’s walls fall down flat. The Israelites obediently rush forward to destroy every living thing in the city. (Joshua 6:24) Then they burned the city and everything in it with fire. But the silver, the gold, and the articles of copper and iron, they gave to the treasury of Jehovah’s house.

*** w90 7/15 p. 7 The Battle of Jericho—Myth or Fact? *** Dr. Wood cites a three-foot-thick [1 m] layer of ash laden with pottery sherds, fragments of bricks from a fallen wall, and timbers, all blackened as if by a citywide fire. The ceramic fragments have been dated (with the admittedly inexact methods available) at 1410 before our Common Era, give or take 40 years—not at all far from 1473 B.C.E., the date for the battle of Jericho derived from the Bible.

Joshua *** w90 7/15 p. 7 The Battle of Jericho—Myth or Fact? *** According to the Bible, Joshua and the Israelite army marched around Jericho for seven days, until God made the city’s formidable walls fall down. This allowed the Israelites to enter and ‘burn the city with fire and everything that was in it.’—Joshua 6:1-24. (Joshua 6:26) At that time Joshua pronounced this oath: “Cursed be the man before Jehovah who undertakes to rebuild this city of Jer′i·cho. At the cost of his firstborn he will lay its foundation, and at the cost of his youngest he will put up its doors.”

*** w98 9/15 pp. 21-22 Is God Real to You? *** For example, read the prophecy about the penalty for rebuilding Jericho and then consider its fulfillment. Joshua 6:26 states: “Joshua had an oath pronounced at that particular time, saying: ‘Cursed may the man be before Jehovah who gets up and does build this city, even Jericho. At the forfeit of his firstborn let him lay the foundation of it, and at the forfeit of his youngest let him put up its doors.’” Fulfillment came some 500 years later, for we read at 1 Kings 16:34: “In [King Ahab’s] days Hiel the Bethelite built Jericho. At the forfeit of Abiram his firstborn he laid the foundation of it, and at the forfeit of Segub his youngest he put up its doors, according to Jehovah’s word that he spoke by means of Joshua the son of Nun.” Only a real God could inspire such prophecies and see to their fulfillment.

*** si p. 42 par. 4 Bible Book Number 6—Joshua *** 4 At the time of Jericho’s destruction, Joshua placed a prophetic curse on the rebuilding of the city, which had a remarkable fulfillment in the days of Ahab king of Israel, some 500 years later. (Josh. 6:26; 1 Ki. 16:33, 34)

*** it-1 pp. 25-26 Abiram *** 2. The firstborn son of Hiel the Bethelite. At Joshua 6:26 Joshua’s oath is recorded concerning the destroyed city of Jericho, foretelling that whoever should rebuild it would do so at the loss of his firstborn son. Abiram’s father, Hiel, ignored this oath and, during the reign of King Ahab (c. 940- 920 B.C.E.) some five centuries after Joshua’s time, he laid Jericho’s foundations. Abiram, his son, died, evidently prematurely as a historically recorded fulfillment of the prophecy.—1Ki 16:34.

*** it-1 p. 557 Curse *** The Bible usage of these words indicates a solemn pronouncement or a prediction of evil and, when made by God or by an authorized person, has a prophetic value and force. Joshua’s curse made against any man who, in the future, might rebuild devastated Jericho was fulfilled many centuries later. (Jos 6:26; 1Ki 16:34)

*** it-1 p. 1106 Hiel *** HIEL

Joshua (Hi′el) [shortened form of Ahiel, meaning “My Brother Is God; Brother of God”]. A Bethelite who rebuilt Jericho during Ahab’s reign in the tenth century B.C.E. In fulfillment of the oath Joshua had pronounced at the destruction of Jericho over 500 years earlier, Hiel laid the foundation of the city at the forfeit of Abiram his firstborn and put up its doors at the forfeit of Segub his youngest child.—Jos 6:26; 1Ki 16:33, 34.

*** it-2 p. 35 Jericho *** But not until Ahab’s reign did Hiel the Bethelite actually rebuild Jericho. The prophetic curse pronounced by Joshua over 500 years earlier was then fulfilled, Hiel losing Abiram his firstborn as he laid the foundation and Segub his youngest son when he put up the doors.—Jos 6:26; 1Ki 16:34. (Joshua 6:27) So Jehovah was with Joshua, and his fame spread through all the earth.

*** w86 12/15 p. 19 par. 17 How Majestic Is Jehovah’s Name! *** 17 “So Jehovah proved to be with Joshua, and his fame came to be in all the earth.” In like manner, Jehovah’s majestic name will be vindicated when Babylon the Great is devastated and stripped of her wealth and glory at the onset of the “great tribulation.”—Joshua 6:27; Revelation 17:16; 18:9, 10, 15-17; Matthew 24:21, 22. (Joshua 7:2) Then Joshua sent men out from Jer′i·cho to A′i, which is close by Beth-a′ven and east of Beth′el, telling them: “Go up and spy on the land.” So the men went up and spied on A′i.

*** it-1 p. 66 Ai *** 1. A royal city of the Canaanites, the second city taken during the Israelite invasion. Ai was situated “close by Beth-aven, to the east of Bethel,” with a valley plain to the N. (Jos 7:2; 8:11, 12) Michmash apparently lay to the S.—Isa 10:28.

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Ai Jos 7:2–8:29 (Joshua 7:5) The men of A′i struck down 36 men, and they pursued them from outside the city gate as far as Sheb′a·rim, and they continued striking them down on the descent. So the courage of the people melted and flowed away like water.

*** it-2 p. 1174 Water *** When attacking the city of Ai, the Israelites sent out a small force that was defeated. This had a demoralizing effect on the Israelites, for the account says that the hearts of the people of Israel “began to melt and became as water,” meaning that they sensed they had somehow incurred Jehovah’s displeasure and were without his help. Joshua was very upset, evidently because Israel, the army of Jehovah, had fled in fear before their enemies, thus bringing reproach upon Jehovah’s name.—Jos 7:5-9. (Joshua 7:6) At this Joshua ripped his garments and fell with his face to the ground before the Ark

Joshua of Jehovah until the evening, he and the elders of Israel, and they kept throwing dust on their heads.

*** it-1 pp. 653-654 Dress *** The sim·lah′ (Heb.), “mantle,” was the outermost garment worn by the majority. It was also the largest and heaviest, made of wool, linen, or goat hair, and perhaps, in some cases, of sheepskin or goatskin. The mantle was often the garment that was ripped to express grief. (Ge 37:34; 44:13; Jos 7:6) It seems to have been a large rectangular piece of material, usually placed on the left shoulder, brought up under the right arm from behind, drawn across the chest and thrown back over the left shoulder again, leaving the right arm free. In bad weather it was drawn around the body more closely, over both arms, and even covering the head. It was occasionally in the form of a large square piece of material with slits for the arms. The mantle, comparable in some respects to our shawl, could be used as a covering (Ge 9:23), as bed clothing (Ex 22:27; De 22:17), and to bind or wrap up articles.—Ex 12:34; Jg 8:25; 1Sa 21:9.

*** it-1 p. 1051 Head *** Dust, earth, or ashes put on the head signified distress, mourning, or humiliation. (Jos 7:6; 1Sa 4:12; 2Sa 13:19) (Joshua 7:12) Therefore, the Israelites will not be able to stand against their enemies. They will turn their backs and flee from their enemies, because they have become something devoted to destruction. I will not be with you again unless you annihilate from your midst what was devoted to destruction.

*** it-1 p. 1132 Holy Ones *** In Ancient Times. Humans on earth who have been set apart for the service of God have also been called “holy ones.” (Ps 34:9) Israel, brought into covenant relationship with God, became his special property and was, as a nation, holy to him. That is why individuals of that nation who practiced uncleanness or wrongdoing brought defilement and Jehovah’s disfavor upon the nation, unless action was taken to clear them out. Greedy, disobedient Achan is a case in point; his sin brought distress on Israel until he was discovered and stoned to death.—Jos 7. (Joshua 7:14) You are to present yourselves in the morning, tribe by tribe, and the tribe that Jehovah selects will come near, family by family, and the family that Jehovah selects will come near, household by household, and the household that Jehovah selects will come near, man by man.

*** it-1 p. 41 Achan *** All Israel was then put on trial. Tribe by tribe, then family by family of the tribe of Judah, and finally, man by man of the house of Zabdi, they passed before Jehovah until Achan “got to be picked.” (Jos 7:4-18) (Joshua 7:21) When I saw among the spoil a good-looking official garment from Shi′nar and 200 shekels of silver and one gold bar weighing 50 shekels, I desired them, so I took them. They are now hidden in the ground inside my tent, with the money underneath.”

Joshua *** w10 4/15 pp. 20-21 par. 5 Turn Your Eyes Away From Worthless Things! *** 5 Centuries later, the Israelite Achan’s eyes seduced him into stealing some items from the captured city of Jericho. God had commanded that all things in that city should be destroyed except for certain things that were to be given to the treasury of Jehovah. The Israelites were warned: “Keep away from the thing devoted to destruction, for fear you may get a desire” and take some items from the city. When Achan disobeyed, the people of Israel suffered defeat at the city of Ai, and a number of them died. Achan did not admit to his theft until he was exposed. “When I got to see” the items, Achan said, “then I wanted them, and I took them.” The desire of his eyes led to his destruction, along with “everything that was his.” (Josh. 6:18, 19; 7:1-26) Achan desired in his heart what was forbidden to him.

*** w04 12/1 p. 11 par. 4 Highlights From the Book of Joshua *** 7:20-25. Some may dismiss Achan’s theft as a minor offense, perhaps reasoning that it brought no harm to others. They may view petty thefts and minor offenses against Bible law in a similar vein. We, though, should be like Joshua in our resoluteness to resist pressures toward illegal or immoral acts.

*** it-1 p. 41 Achan *** Achan, however, upon finding a costly garment from Shinar and a 50-shekel gold bar (worth some $6,400) and 200 silver shekels ($440), secretly buried them beneath his tent. (Jos 7:21) (Joshua 7:24) Joshua and all Israel with him then took A′chan the son of Ze′rah, the silver, the official garment, and the bar of gold, along with his sons, his daughters, his bull, his donkey, his flock, his tent, and everything that was his, and they brought them up to the Valley of A′chor.

*** it-1 p. 41 Achan *** Achan, his family (who could hardly have been ignorant of what he had done), and his livestock were first stoned to death, and then burned with fire, together with all his possessions, in the Valley of Achor, meaning “Ostracism; Trouble.”—Jos 7:19-26. (Joshua 8:11) All the fighting men who were with him marched up and advanced to the front of the city. They camped to the north of A′i, with the valley between them and A′i.

*** it-1 p. 67 Ai *** Ai has been generally identified with the site Khirbet et-Tell (Horvat et-Tel), which preserves the meaning of the ancient name (et-Tell means “The Mound; The Heap of Ruins”). It is 2.3 km (1.4 mi) ESE of Bethel (modern Beitin). However, excavations made there in 1933-1935 and in 1964- 1972 indicate that it was a large city, devastated about 2000 B.C.E. and thereafter uninhabited until about 1050 B.C.E. (according to archaeological methods of dating). Because of this, various attempts have been made by archaeologists to alter the sense of the Scriptural references to Ai. However, archaeologist J. Simons finds the identification with Khirbet et-Tell unacceptable on the basis of the city’s size (Jos 7:3), the fact that there is no broad valley to the N of Khirbet et-Tell (Jos 8:11), and on other grounds. (American Journal of Archaeology, July-September 1947, p. 311) If the archaeological dating is correct, then the site must be located elsewhere. The name itself would not

Joshua necessarily identify the place, since as Sir Frederic Kenyon states: “The transference of a name from a ruined or abandoned site to another near by is a common phenomenon in Palestine.”—The Bible and Archaeology, 1940, p. 190. (Joshua 8:18) Jehovah now said to Joshua: “Stretch out the javelin that is in your hand toward A′i, for into your hand I will give it.” So Joshua stretched out the javelin that was in his hand toward the city.

*** it-1 pp. 169-170 Arms, Armor *** The javelin (Heb., ki·dhohn′) had a pointed metal head and was usually thrown. It was apparently smaller and lighter than the conventional spear, which would allow for it to be held with outstretched arm. (Jos 8:18-26) The javelin was customarily carried not in the hand but on the back. (Joshua 8:30) It was then that Joshua built an altar on Mount E′bal to Jehovah the God of Israel,

*** it-1 p. 672 Ebal, Mount *** He also instructed that great uncut stones be selected, whitewashed with lime, and set on Mount Ebal. An altar was to be erected there, upon which sacrifices were to be presented to Jehovah. Moses also said, “You must write on the stones all the words of this law, making them quite clear.”—De 27:1-8.

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Ebal/Gerizim Jos 8:30-35 (Joshua 8:31) just as Moses the servant of Jehovah had commanded the Israelites and as it is written in the book of the Law of Moses: “An altar of whole stones on which no iron tool has been wielded.” On it they offered up burnt offerings to Jehovah as well as communion sacrifices.

Joshua of the law of Moses that he had written before the sons of Israel.” (Joshua 8:32) Then he wrote there on the stones a copy of the Law that Moses had written before the Israelites.

*** it-1 p. 672 Ebal, Mount *** After Israel’s victory at Ai, Joshua complied with Moses’ instructions, building an altar to Jehovah in Mount Ebal. Upon stones (perhaps, but not necessarily, those of the altar itself) he wrote “a copy of the law of Moses that he had written before the sons of Israel.” (Joshua 8:33) All Israel, their elders, the officers, and their judges were standing on both sides of the Ark in front of the Levitical priests who were carrying the ark of the covenant of Jehovah. The foreign residents were there as well as the natives. Half of them stood in front of Mount Ger′i·zim, and the other half in front of Mount E′bal (just as Moses the servant of Jehovah had previously commanded), to bless the people of Israel.

*** w97 2/1 p. 30 Shechem—The City in the Valley *** Nearly 300 years later, the results of disregarding theocratic guidelines once again came to the fore. At Shechem, Joshua organized one of the most memorable assemblies in Israelite history. Imagine the scene in the valley. More than a million people—men, women, and children—belonging to six tribes of Israel stand in front of Mount Gerizim. Across the valley about the same number from the other six tribes stand in front of Mount Ebal. And there below, alongside the ark of the covenant and between the two masses of Israelites, stand the priests and Joshua. What a setting!—Joshua 8:30-33. Rising above this enormous crowd, the two mountains offer a stark contrast of beauty and barrenness. Gerizim’s upper slopes look green and fertile, while those of Ebal are mainly gray and bare. Can you feel the buzz of excitement as the Israelites await the moment for Joshua to speak? Every sound echoes in this natural theater.

*** w96 6/15 p. 14 par. 11 Blessings or Maledictions—There Is a Choice! *** 11 Near the end of Israel’s 40-year trek in the wilderness, Moses itemized the blessings to be reaped by choosing a course of obedience to God. He also enumerated the maledictions that the Israelites would experience if they chose to disobey Jehovah. (Deuteronomy 27:11–28:10) Shortly after Israel entered the Promised Land, Joshua carried out Moses’ instructions involving these blessings and maledictions. Six tribes of Israel stood at the foot of Mount Ebal, and the other six took positions in front of Mount Gerizim. The Levites stood in the valley between. Apparently, the tribes stationed in front of Mount Ebal said “Amen!” to the maledictions, or curses, read in that direction. Others responded to the blessings that the Levites read in their direction at the foot of Mount Gerizim.— Joshua 8:30-35.

Joshua *** w93 6/15 p. 6 Bible Geography Is It Accurate? *** The accuracy of this promise was soon experienced when the entire nation gathered together—men, women, little ones, and aliens—in the well-watered valley of Shechem between Mount Ebal and Mount Gerizim. At the foot of Mount Gerizim stood six tribes. The other six tribes gathered on the opposite side of the valley at the foot of Mount Ebal to hear the divine blessings that the nation would enjoy if they obeyed Jehovah’s Law and the curses that would come if they failed to keep God’s Law. (Joshua 8:33-35) But was there enough space for the nation to fit into this narrow valley? And how did all of them hear without modern amplifying equipment? Jehovah God could have miraculously amplified the voices of the Levites. However, such a miracle does not appear to have been necessary. The acoustics in this valley are excellent. “All travellers,” wrote 19th-century Bible scholar Alfred Edersheim, “are agreed on two points: 1. That there could be no difficulty whatever in distinctly hearing both from Ebal and Gerizim anything that was spoken in the valley. 2. That these two mountains afforded sufficient standing-ground for all Israel.” Another 19th-century Bible scholar, William Thomson, described his experience in that valley in his book The Land and the Book: “I have shouted to hear the echo, and then fancied how it must have been when the loud-voiced Levites proclaimed . . . ‘Cursed be the man that maketh any graven image, an abomination unto Jehovah.’ And then the tremendous AMEN! tenfold louder, from the mighty congregation, rising, and swelling, and re-echoing from Ebal to Gerizim, and from Gerizim to Ebal.”—Compare Deuteronomy 27:11-15.

*** it-1 p. 672 Ebal, Mount *** After Israel crossed the Jordan, the tribes of Reuben, Gad, Asher, Zebulun, Dan, and Naphtali were to “stand for the malediction on Mount Ebal,” and the other tribes were to “stand to bless the people on Mount Gerizim.” At that time the blessings to be enjoyed by those obeying God’s law, as well as the curses or maledictions to be experienced by those breaking his law, would be recited. (De 27:12- 14) When the curses for disobedience were pronounced, all the people were to say “Amen!” that is, “So be it!” to show they agreed that practicers of wickedness merited condemnation.—De 27:15-26.

*** it-1 p. 672 Ebal, Mount *** Then, in front of the congregation of Israel (including the alien residents) assembled as Moses had directed, Joshua “read aloud all the words of the law, the blessing and the malediction, according to all that is written in the book of the law.” Half the congregation stood in front of Mount Ebal and the other half in front of Mount Gerizim, the ark of the covenant and the Levites being between the two groups. (Jos 8:30-35) The slopes of Mount Ebal in relation to the slopes of Mount Gerizim provided excellent acoustics for this occasion. Notably, too, these things occurred approximately in the heart of the land of promise and in the vicinity where Jehovah promised the land to Israel’s forefather Abram (Abraham).—Ge 12:6, 7. Jewish tradition holds that the Levites, standing between Mounts Ebal and Gerizim, faced Mount Gerizim when pronouncing a blessing, to which the people assembled there answered “Amen!” Then it is said that they turned to face Mount Ebal and pronounced one of the curses, to which those assembled on that side said “Amen!” The Scriptures, however, do not outline the exact procedure followed on that notable occasion.

Joshua *** w86 12/15 pp. 21-22 pars. 2-4 “Jehovah Our God We Shall Serve” *** At Mount Ebal he erected an altar of whole stones, and there he carried out the command: “You must sacrifice communion sacrifices and eat them there, and you must rejoice before Jehovah your God.” Other stones were erected as a memorial, whitewashed, and the words of the Law were written upon them. Then the tribes were divided, one group standing on Mount Gerizim “to bless the people” and the other “for the malediction on Mount Ebal.” With raised voices the Levites pronounced the curses for disobedience, and all the people responded, “Amen!” Then the blessings for obedience were pronounced. But woe betide Israel if they failed to ‘carry out all the words of the law and to fear the glorious and awe-inspiring name of Jehovah God’!—Joshua 8:32-35. 3 Did Israel keep on obeying ‘the words of the law’? Despite the oft repeated exhortations of Moses, and later of Joshua, they failed miserably. What a powerful lesson this provides for us today! Despite continual warnings, there are always some who think that they can flout God’s requirements, ‘go it on their own,’ and yet survive. What folly! In referring back to the experiences of Israel, Paul stated: “Let him that thinks he is standing beware that he does not fall.”— 1 Corinthians 10:12; Ecclesiastes 2:13. 4 Some of God’s people have criticized warnings that have been given, saying that they get tired of hearing the same things over and over again. But these ones are often the first to fall into a trap of Satan. The inspired Bible book of Deuteronomy (in Hebrew Mish·neh’ hat·to·rah′ meaning, “Repetition of the Law”) consists mainly of four discourses by Moses; these made it clear to Israel that they must obey Jehovah’s previously stated laws. Moses used over four times as many words in warning of disobedience and the resulting “curses” as he used in relating the “blessings.” At Mount Ebal, Joshua again put Israel on notice that they must obey. (Joshua 8:34) After this he read aloud all the words of the Law, the blessings and the curses, according to all that is written in the book of the Law.

*** w97 2/1 pp. 30-31 Shechem—The City in the Valley *** During the four to six hours that Joshua takes to read ‘the book of the law of Moses,’ the people also participate. (Joshua 8:34, 35) Apparently, the Israelites in front of Gerizim say Amen! after each of the blessings, whereas the Amen! of those in front of Ebal emphasizes each malediction. Perhaps the barren appearance of Mount Ebal serves to remind the people of the disastrous outcome of disobedience. “Cursed is the one who treats his father or his mother with contempt,” warns Joshua. In unison, more than a million voices respond: “Amen!” Joshua waits for this thunderous response to die down before continuing: “Cursed is the one who moves back the boundary mark of his fellowman.” Once again the six tribes, accompanied by many alien residents, shout: “Amen!” (Deuteronomy 27:16, 17) If you had been there, would you have ever forgotten that meeting held between the mountains? Would not the need for obedience have been indelibly imprinted on your mind?

*** w93 6/15 p. 6 Bible Geography Is It Accurate? *** The accuracy of this promise was soon experienced when the entire nation gathered together—men, women, little ones, and aliens—in the well-watered valley of Shechem between Mount Ebal and Mount Gerizim. At the foot of Mount Gerizim stood six tribes. The other six tribes gathered on the

Joshua opposite side of the valley at the foot of Mount Ebal to hear the divine blessings that the nation would enjoy if they obeyed Jehovah’s Law and the curses that would come if they failed to keep God’s Law. (Joshua 8:33-35) But was there enough space for the nation to fit into this narrow valley? And how did all of them hear without modern amplifying equipment? Jehovah God could have miraculously amplified the voices of the Levites. However, such a miracle does not appear to have been necessary. The acoustics in this valley are excellent. “All travellers,” wrote 19th-century Bible scholar Alfred Edersheim, “are agreed on two points: 1. That there could be no difficulty whatever in distinctly hearing both from Ebal and Gerizim anything that was spoken in the valley. 2. That these two mountains afforded sufficient standing-ground for all Israel.” Another 19th-century Bible scholar, William Thomson, described his experience in that valley in his book The Land and the Book: “I have shouted to hear the echo, and then fancied how it must have been when the loud-voiced Levites proclaimed . . . ‘Cursed be the man that maketh any graven image, an abomination unto Jehovah.’ And then the tremendous AMEN! tenfold louder, from the mighty congregation, rising, and swelling, and re-echoing from Ebal to Gerizim, and from Gerizim to Ebal.”—Compare Deuteronomy 27:11-15.

*** w86 12/15 pp. 21-22 pars. 2-4 “Jehovah Our God We Shall Serve” *** At Mount Ebal he erected an altar of whole stones, and there he carried out the command: “You must sacrifice communion sacrifices and eat them there, and you must rejoice before Jehovah your God.” Other stones were erected as a memorial, whitewashed, and the words of the Law were written upon them. Then the tribes were divided, one group standing on Mount Gerizim “to bless the people” and the other “for the malediction on Mount Ebal.” With raised voices the Levites pronounced the curses for disobedience, and all the people responded, “Amen!” Then the blessings for obedience were pronounced. But woe betide Israel if they failed to ‘carry out all the words of the law and to fear the glorious and awe-inspiring name of Jehovah God’!—Joshua 8:32-35. 3 Did Israel keep on obeying ‘the words of the law’? Despite the oft repeated exhortations of Moses, and later of Joshua, they failed miserably. What a powerful lesson this provides for us today! Despite continual warnings, there are always some who think that they can flout God’s requirements, ‘go it on their own,’ and yet survive. What folly! In referring back to the experiences

Joshua of Israel, Paul stated: “Let him that thinks he is standing beware that he does not fall.”— 1 Corinthians 10:12; Ecclesiastes 2:13. 4 Some of God’s people have criticized warnings that have been given, saying that they get tired of hearing the same things over and over again. But these ones are often the first to fall into a trap of Satan. The inspired Bible book of Deuteronomy (in Hebrew Mish·neh’ hat·to·rah′ meaning, “Repetition of the Law”) consists mainly of four discourses by Moses; these made it clear to Israel that they must obey Jehovah’s previously stated laws. Moses used over four times as many words in warning of disobedience and the resulting “curses” as he used in relating the “blessings.” At Mount Ebal, Joshua again put Israel on notice that they must obey. (Joshua 8:35) There was not a word of all that Moses had commanded that Joshua did not read aloud in front of all the congregation of Israel, including the women and children and the foreign residents who were living among them.

*** w00 10/1 pp. 9-10 Bible Reading—Profitable and Pleasurable *** A Necessity for Young and Old 6 In ancient times, individual copies of the Scriptures were not available for personal use, so Bible reading was done before the congregated throng. After Jehovah had given him the victory over the city of Ai, Joshua assembled the tribes of Israel before Mount Ebal and Mount Gerizim. Then, the account tells us: “He read aloud all the words of the law, the blessing and the malediction, according to all that is written in the book of the law. There proved to be not a word of all that Moses had commanded that Joshua did not read aloud in front of all the congregation of Israel, together with the women and the little ones and the alien residents who walked in their midst.” (Joshua 8:34, 35) Young and old, native and alien resident, needed to have engraved, as it were, in their hearts and minds what conduct would bring Jehovah’s blessing and what would bring his disapproval. Bible reading done on a regular basis will surely help us in this regard. 7 Today, millions of Jehovah’s servants are like those “alien residents” in a spiritual sense. At one time, they were living according to the world’s standards, but they have transformed their lives. (Ephesians 4:22-24; Colossians 3:7, 8) They constantly need to remind themselves of Jehovah’s standards of good and bad. (Amos 5:14, 15) Daily reading of God’s Word helps them to do this.— Hebrews 4:12; James 1:25. 8 There are also many “little ones” among Jehovah’s people who have been taught Jehovah’s standards by their parents but who need to convince themselves of the rightness of his will. (Romans 12:1, 2) How can they do so? In Israel, the priests and older men were instructed: “You will read this law in front of all Israel in their hearing. Congregate the people, the men and the women and the little ones and your alien resident who is within your gates, in order that they may listen and in order that they may learn, as they must fear Jehovah your God and take care to carry out all the words of this law. And their sons who have not known should listen, and they must learn to fear Jehovah your God.” (Deuteronomy 31:11-13) Living under the Law, Jesus at the early age of 12 showed a keen interest in understanding his Father’s laws. (Luke 2:41-49) Later, it was his custom to listen to and participate in Scripture reading in the synagogue. (Luke 4:16; Acts 15:21) Young ones today would do well to follow Jesus’ example by reading God’s Word daily and by regularly attending meetings where the Bible is read and studied.

*** it-1 pp. 925-926 Gerizim, Mount ***

Joshua In harmony with instructions given by Moses, the tribes of Israel assembled at Mounts Gerizim and Ebal under Joshua’s direction shortly after their conquest of Ai. There the people heard the reading of the blessings they would receive if they obeyed Jehovah and the maledictions that awaited them if they disobeyed him. The tribes of Simeon, Levi, Judah, Issachar, Joseph, and Benjamin stood in front of Mount Gerizim. The Levites and the ark of the covenant were situated in the valley, and the other six tribes stood in front of Mount Ebal. (De 11:29, 30; 27:11-13; Jos 8:28-35) Apparently, the tribes stationed in front of Mount Gerizim responded to the blessings read in their direction, whereas the other tribes responded to the curses read in the direction of Mount Ebal. While it has been suggested that the blessings were read toward Mount Gerizim because of its greater beauty and fertility in contrast with rocky, largely barren Mount Ebal, the Bible does not furnish any information on this matter. The Law was read aloud “in front of all the congregation of Israel, together with the women and the little ones and the alien residents who walked in their midst.” (Jos 8:35) This vast throng could hear the words from positions in front of either mountain. This was probably due, at least in part, to the excellent acoustics of the area.—See EBAL, MOUNT.

Chapters 9-11

(Joshua 9:2) they formed an alliance to fight against Joshua and Israel.

*** w86 12/15 p. 22 par. 5 “Jehovah Our God We Shall Serve” *** 5 A decisive showdown was now shaping up. The gateway city of Jericho had been disposed of, much as false religion will be devastated when the “great tribulation” starts. Ai had fallen. But now “all the kings who were on the side of the Jordan in the mountainous region and in the Shephelah and along the whole coast of the Great Sea and in front of Lebanon, the Hittites and the Amorites, the Canaanites, the Perizzites, the Hivites and the Jebusites . . . began to assemble themselves all together to make war against Joshua and Israel unanimously.” (Joshua 9:1, 2) In modern-day parallel to this, we find the nations of earth now banded together as a so-called United Nations. They are seeking peace and security for themselves on their own terms but “have massed together as one against Jehovah and against his anointed one,” the Greater Joshua. (Psalm 2:1, 2) (Joshua 9:3) The inhabitants of Gib′e·on also heard what Joshua had done to Jer′i·cho and A′i.

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Gibeon Jos 9:3–10:14 (Joshua 9:6) Then they went to Joshua at the camp at Gil′gal and said to him and the men of Israel: “We have come from a distant land. Now make a covenant with us.”

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Gilgal Jos 4:19–5:12; 9:3-6 (Joshua 9:7) But the men of Israel said to the Hi′vites: “Perhaps you are living near us. So how can we make a covenant with you?”

Joshua *** it-1 p. 1141 Horite *** At Joshua 9:7 the Greek Septuagint calls the Gibeonites “Chorrean” (Horites) instead of “Hivites,” but this apparently is an error, in view of the fact that the Gibeonites belonged to one of the seven Canaanite nations devoted to destruction (the Horites did not). The Masoretic text has “Hivites.”— Jos 9:22-27; De 7:1, 2. (Joshua 9:9) At this they said to him: “Your servants have come from a very distant land out of regard for the name of Jehovah your God, because we have heard about his fame and about all he did in Egypt

*** w04 10/15 p. 18 par. 14 “Go About in the Land” *** 14 Those representatives said: “It is from a very distant land that your servants have come in regard to the name of Jehovah your God.” (Joshua 9:3-9) Their clothes and food items seemed to confirm that they were from afar, but really Gibeon was about 20 miles [30 km] from Gilgal. [gl 19]

*** it-1 pp. 930-931 Gibeon *** Therefore, after the destruction of Jericho and Ai, the men of Gibeon, apparently also representing the three other Hivite cities of Chephirah, Beeroth, and Kiriath-jearim (Jos 9:17), sent a delegation to Joshua at Gilgal to sue for peace. The Gibeonite ambassadors—dressed in worn-out garments and sandals and having burst, skin wine-bottles, worn-out sacks, and dry, crumbly bread— represented themselves as being from a distant land, hence not in the way of Israel’s conquests. They acknowledged Jehovah’s hand in what had earlier befallen Egypt and the Amorite kings Sihon and Og. But wisely they did not mention what had happened to Jericho and Ai, as such news could not have reached their “very distant land” before the supposed departure. Israel’s representatives examined and accepted the evidence and covenanted with them to let them live.—Jos 9:3-15. (Joshua 9:10) and about all he did to the two kings of the Am′or·ites who were on the other side of the Jordan, King Si′hon of Hesh′bon and King Og of Ba′shan, who was in Ash′ta·roth.

*** it-1 pp. 930-931 Gibeon *** Therefore, after the destruction of Jericho and Ai, the men of Gibeon, apparently also representing the three other Hivite cities of Chephirah, Beeroth, and Kiriath-jearim (Jos 9:17), sent a delegation to Joshua at Gilgal to sue for peace. The Gibeonite ambassadors—dressed in worn-out garments and sandals and having burst, skin wine-bottles, worn-out sacks, and dry, crumbly bread— represented themselves as being from a distant land, hence not in the way of Israel’s conquests. They acknowledged Jehovah’s hand in what had earlier befallen Egypt and the Amorite kings Sihon and Og. But wisely they did not mention what had happened to Jericho and Ai, as such news could not have reached their “very distant land” before the supposed departure. Israel’s representatives examined and accepted the evidence and covenanted with them to let them live.—Jos 9:3-15. (Joshua 9:13) And these wineskins were new when we filled them, but now they have burst. And our garments and sandals have worn out because of the great length of the journey.”

Joshua *** it-1 p. 357 Bottle *** The Gibeonites told Joshua: “These are the wine skin-bottles [Heb., noʼ·dhohth′] that we filled new, and, look! they have burst.” (Jos 9:13) Such a thing could happen in time because of pressure built up because of active fermentation of the wine. (Joshua 9:15) So Joshua made peace with them and made a covenant with them to let them live, and that is what the chieftains of the assembly swore to them in an oath.

*** it-1 p. 525 Covenant *** Various Other Covenants. (a) Joshua and the chieftains of Israel with the inhabitants of the city of Gibeon to let them live. Though they were cursed Canaanites, whom the Israelites were to destroy, yet a covenant was considered so binding that the Gibeonites were allowed to live, but the curse was carried out by making them gatherers of wood and drawers of water for the assembly of Israel. (Jos 9:15, 16, 23-27) (Joshua 9:17) Then the Israelites set out and came to their cities on the third day; their cities were Gib′e·on, Che·phi′rah, Be·er′oth, and Kir′i·ath-je′a·rim.

*** it-1 p. 930 Gibeon *** Therefore, after the destruction of Jericho and Ai, the men of Gibeon, apparently also representing the three other Hivite cities of Chephirah, Beeroth, and Kiriath-jearim (Jos 9:17), sent a delegation to Joshua at Gilgal to sue for peace. (Joshua 9:23) From now on you are cursed, and you will always occupy a slave’s position as gatherers of wood and drawers of water for the house of my God.”

*** g 5/12 p. 18 The Bible—A Book of Accurate Prophecy, Part 1 *** The ancient Gibeonites, unlike the inhabitants of Hazor, made peace with Joshua. He, in turn, put them to work as “drawers of water.” (Joshua 9:3-7, 23) Why this assignment? The descriptions found at 2 Samuel 2:13 and Jeremiah 41:12 show that Gibeon was blessed with plenty of water. Thus, in harmony with the Bible account, Archaeological Study Bible, New International Version states: “The most conspicuous feature of Gibeon is in fact its abundant water supply: one major and seven minor springs.”

*** it-1 p. 557 Curse *** Following the Flood, the first curse pronounced by a human was that which Noah directed against

Joshua Canaan, son of Ham, condemning him to slave for Shem and Japheth, a curse that saw its major realization some eight centuries later with the conquest of Canaan by the Semite nation of Israel. (Ge 9:25-27) Thus the Gibeonites, descendants of Canaan, were told by Joshua that they were a “cursed people,” in view of which they were assigned to a slave’s position.—Jos 9:23. (Joshua 9:27) But that day Joshua made them gatherers of wood and drawers of water for the assembly and for Jehovah’s altar at the place that He should choose, and they remain so to this day.

*** si p. 44 par. 13 Bible Book Number 6—Joshua *** Under pretense of being from a land distant from Canaan, they enter into a covenant with Joshua “to let them live.” When the ruse is discovered, the Israelites honor the covenant but make the Gibeonites “gatherers of wood and drawers of water,” like the ‘lowest slaves,’ thus fulfilling in part Noah’s inspired curse on Canaan, the son of Ham.—Josh. 9:15, 27; Gen. 9:25.

*** w86 12/15 p. 22 “Jehovah Our God We Shall Serve” *** Acting With Shrewdness 6 Like Rahab before them, other non-Israelites now began to show an interest in survival. These were the inhabitants of Gibeon, a great city to the north of Jebus, or Jerusalem. They had heard of Jehovah’s mighty acts and determined that they would seek peace and security on Jehovah’s terms. But how? They sent to Israel’s camp at Gilgal men carrying dry and crumby provisions and worn- out sacks and skin-bottles, and wearing patched garments and sandals. Approaching Joshua, these men said: “It is from a very distant land that your servants have come in regard to the name of Jehovah your God, because we have heard of his fame.” Hearing this, “Joshua went making peace with them and concluding a covenant with them to let them live.”—Joshua 9:3-15. 7 However, Israel soon learned that the Gibeonites were in fact ‘dwelling in their very midst’! How did Joshua now regard their ruse? He honored the oath previously made to them, ‘to let them live, and become gatherers of wood and drawers of water for all the assembly.’—Joshua 9:16-27; compare Deuteronomy 20:10, 11. 8 Many of the Nethinim, who in later years served at Jehovah’s temple, were likely of Gibeonite extraction. (Joshua 10:2) he was greatly alarmed, because Gib′e·on was a great city, like one of the royal cities. It was greater than A′i, and all its men were warriors.

*** it-1 p. 599 Debir *** DEBIR (De′bir) [Innermost; Hindmost]. 1. The king of Eglon, one of four petty kingdoms allied with the king of Jerusalem to attack the city of Gibeon for making peace with Joshua. (Jos 10:1-5) Gibeon’s surrender to Joshua caused fear, since it likely weakened any united front against Israel (Jos 9:1, 2) and at the same time apparently gave Joshua greater mobility between northern and southern parts of the Promised Land, allowing for conquest of the land section by section. (Joshua 10:4) “Come to my aid, and let us attack Gib′e·on, because it has made peace with Joshua

Joshua and the Israelites.”

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the SW Jos 10:1-43; 11:21; 12:10-16 (Joshua 10:5) At this the five kings of the Am′or·ites—the king of Jerusalem, the king of Heb′ron, the king of Jar′muth, the king of La′chish, and the king of Eg′lon—gathered together along with their armies, and they marched on and encamped against Gib′e·on to fight against it.

*** it-1 pp. 97-98 Amorite *** A Dominant Tribe in Canaan. Some commentators consider the term “Amorites” as used at Genesis 15:16 and 48:22 to represent the peoples of Canaan as a whole. The Amorites do appear to have been the principal or dominant tribe in Canaan at the time of the Israelite Exodus from Egypt. (Compare De 1:6-8, 19-21, 27; Jos 24:15, 18; Jg 6:10.) If this is so, then it would be understandable that, at times, other subordinate and related tribes should be referred to under the name of the dominant tribe of the Amorites. Thus, at Numbers 14:44, 45 the account states that “Amalekites” and “Canaanites” handed the Israelites their first military defeat, whereas Moses’ recapitulation of events at Deuteronomy chapter 1 simply says “the Amorites” administered the defeat. (De 1:44) Likewise, Jerusalem is said to be ruled by an Amorite king at Joshua 10:5 (compare Eze 16:3, 45) but is shown elsewhere to be inhabited by Jebusites. (Jos 15:8, 63; Jg 1:21; compare also the case of Gibeon at Jos 9:7 and 2Sa 21:2.) In a similar manner, the name of one tribe of the nation of Israel, Judah, came to apply to all Israelites through the appellative “Jew.” (Joshua 10:10) Jehovah threw them into confusion before Israel, and they inflicted a great slaughter on them at Gib′e·on, pursuing them by way of the ascent of Beth-ho′ron and striking them down as far as A·ze′kah and Mak·ke′dah.

*** it-1 p. 226 Azekah *** AZEKAH (A·ze′kah) [from a root meaning “dig up” [that is, hoe]]. A city in the Shephelah region, guarding the upper reaches of the Valley of Elah. The site is identified as Tell Zakariyeh (Tel ʽAzeqa), about 26 km (16 mi) NW of Hebron. The first mention of the city occurs at Joshua 10:5-11 with regard to the combined attack of five Canaanite kings against Gibeon. Joshua and his army, coming to the relief of Gibeon, chased the Canaanite armies “as far as Azekah and Makkedah,” a distance of about 30 km (19 mi). (Joshua 10:11) While they were fleeing from Israel and were on the descent of Beth-ho′ron, Jehovah hurled great hailstones from the sky on them as far as A·ze′kah, and they perished. In fact, more died from the hail than from the sword of the Israelites.

*** it-1 p. 298 Beth-horon *** Here Jehovah caused great hailstones to strike down many of the Amorites as they fled along “the descent of Beth-horon.” (Jos 10:6-12) “The descent of Beth-horon” is considered by some to refer

Joshua to the descent from Upper Beth-horon to Lower Beth-horon, there being a difference of about 240 m (800 ft) in altitude between the two places.

*** w86 12/15 p. 24 par. 12 “Jehovah Our God We Shall Serve” *** Joshua 10:10-14.

*** w86 12/15 p. 23 par. 12 “Jehovah Our God We Shall Serve” *** 12 But look, now, at Gibeon. Jehovah is throwing those enemy forces into confusion. Israel is pursuing them with a mighty slaughter. And what do we see hurled down from the heavens? Great chunks of ice! More are being killed by these huge hailstones than by the warriors of Israel. (Joshua 10:12) It was then, on the day that Jehovah routed the Am′or·ites before the eyes of the Israelites, that Joshua said to Jehovah before Israel: “Sun, stand still over Gib′e·on, And moon, over the Valley of Ai′ja·lon!”

*** it-1 p. 67 Aijalon *** 1. A city of the Shephelah or hilly lowland of Palestine, on a hill at the S end of the beautiful low plain, or valley, of Aijalon. The village at this site is now called Yalo and is situated just N of the road from Jerusalem to Tel Aviv-Yafo, about 21 km (13 mi) WNW of Jerusalem. The Valley of Aijalon is the northernmost of several valleys cutting across the hills of the Shephelah and was an important pass leading from the coastal plains up into the central mountainous region. Joshua was evidently near this plain when he called for the sun and the moon to stand “motionless” over Gibeon and over “the low plain of Aijalon,” when he was completing his victorious battle against the five Amorite kings who had warred against Gibeon. (Jos 10:12-14) (Joshua 10:13) So the sun stood still and the moon did not move until the nation could take vengeance on its enemies. Is it not written in the book of Ja′shar? The sun stood still in the middle of the sky and did not hasten to set for about a whole day.

*** w09 3/15 p. 32 Questions From Readers *** The Scriptures mention “the book of Jashar” and “the book of the Wars of Jehovah.” (Josh. 10:13; Num. 21:14) Those two books do not appear in the Bible canon. Were these inspired writings that have been lost? There is no reason to conclude that those two books were produced under inspiration and later lost. Inspired Bible writers referred to quite a few other writings. Some of those may indeed be parts of the Bible that simply were described in terms unfamiliar to modern readers. For example, 1 Chronicles 29:29 mentions “the words of Samuel the seer,” “the words of Nathan the prophet,” and “the words of Gad the visionary.” Those three could constitute a collective reference to books we know as 1 and 2 Samuel, or perhaps the book of Judges. On the other hand, certain references may be to books that have names similar to books of the Bible but that are not actually part of the Bible. We might illustrate this with four ancient books: “the book of the affairs of the times of the kings of Judah,” “the Book of the Kings of Judah and of Israel,” “the Book of the Kings of Israel,” and “the Book of the Kings of Israel and of Judah.”

Joshua While those names may sound similar to the names of the Bible books we know as 1 Kings and 2 Kings, the four books were not inspired, nor do those books find a place in the Bible canon. (1 Ki. 14:29; 2 Chron. 16:11; 20:34; 27:7) They were likely just historical writings available back in the period when the prophet Jeremiah and Ezra wrote the accounts that we have in the Bible. Yes, some Bible writers did refer to or consult existing but uninspired histories or documents. Esther 10:2 refers to “the Book of the affairs of the times of the kings of Media and Persia.” Similarly, to prepare his Gospel account, Luke “traced all things from the start with accuracy.” He probably meant that he consulted written sources available to him as he compiled the list of Jesus’ genealogy that we can read in his Gospel. (Luke 1:3; 3:23-38) While the records Luke consulted were not inspired, his resulting Gospel certainly was. And that Gospel remains valuable for us. As for the two books mentioned in the question—“the book of Jashar” and “the book of the Wars of Jehovah”—they seem to have been existing documents that were not inspired. Because of that, Jehovah did not see to their preservation. The Biblical references to those two books lead scholars to conclude that the two were collections of poetry or songs dealing with conflicts between Israel and its foes. (2 Sam. 1:17-27) One Bible encyclopedia suggests that the contents of those books may have been “the familiar oral repertoire of professional singers in ancient Israel who preserved Israel’s epic and lyric traditions.” Even some men whom God at times used as prophets or visionaries made records that Jehovah did not inspire or choose to have incorporated in the Scriptures, which are “beneficial for teaching, for reproving, for setting things straight” in our day. —2 Tim. 3:16; 2 Chron. 9:29; 12:15; 13:22. The fact that certain books were mentioned in the Bible and that they were usable sources should not lead us to conclude that they were inspired. However, Jehovah God has preserved all the writings containing “the word of our God,” and these “will last to time indefinite.” (Isa. 40:8) Yes, what Jehovah chose to include in the 66 Bible books that we have is just what we need to “be fully competent, completely equipped for every good work.”—2 Tim. 3:16, 17.

*** w04 12/1 p. 11 pars. 1-2 Highlights From the Book of Joshua *** 10:13—How is such a phenomenon possible? “Is anything too extraordinary for Jehovah,” the Creator of the heavens and the earth? (Genesis 18:14) If he chooses to, Jehovah can manipulate the movement of the earth so that the sun and the moon would seem motionless to an earthly observer. Or he can let the movement of the earth and the moon remain undisturbed while refracting the rays from the sun and the moon in such a way that the light from these two luminaries continues to shine. Whatever the case, “no day has proved to be like that one” in human history.—Joshua 10:14. 10:13—What is the book of Jashar? The book is mentioned again at 2 Samuel 1:18 with reference to a poem called “The Bow”—a song of grief about King Saul of Israel and his son Jonathan. The book was probably a collection of songs and poems on epical or historical subjects and was likely well-known among the Hebrews.

*** si p. 44 par. 14 Bible Book Number 6—Joshua *** Once again Jehovah enters into the fight, using superhuman powers and signs, with devastating results. Mighty hailstones rain down from heaven, killing more of the enemy than the swords of the Israelite army. And then, wonder of wonders, ‘the sun keeps standing still in the middle of the heavens and does not hasten to set for about a whole day.’ (10:13) Thus, mopping-up operations can be completed. The worldly-wise may try to discount this miraculous event, but men of faith accept

Joshua the divine record, well aware of Jehovah’s power to control the forces of the universe and direct them according to his will. For a fact, “Jehovah himself was fighting for Israel.”—10:14.

*** si p. 45 par. 23 Bible Book Number 6—Joshua *** 23 The unusual supernatural events recorded at Joshua 10:10-14, when the sun kept motionless and the moon stood still, as well as the many other miracles that Jehovah performed in behalf of his people, are powerful reminders of Jehovah’s ability and purpose to bring a final extermination of all wicked opposers of God.

*** it-1 p. 355 Book *** Book of Jashar. This book is cited at Joshua 10:12, 13, which passage deals with the appeal of Joshua for the sun and the moon to stand still during his fight with the Amorites, and at 2 Samuel 1:18-27, setting forth a poem, called “The Bow,” a dirge over Saul and Jonathan. It is thought, therefore, that the book was a collection of poems, songs, and other writings. They were undoubtedly of considerable historical interest and were widely circulated among the Hebrews.

*** it-2 p. 662 Power, Powerful Works *** Sun and moon stand still. In acting on behalf of the besieged Gibeonites, Canaanites who put faith in him, Jehovah extended Israel’s onslaught against the besieging forces by causing the sun and moon to hold their positions in relation to the viewpoint of those at the battle scene, postponing sunset for almost a day’s time. (Jos 10:1-14) While this could mean a stopping of earth’s rotation, it could have been accomplished by other means, such as a refraction of solar and lunar light rays to produce the same effect. Whatever the method employed, it demonstrated again that “everything that Jehovah delighted to do he has done in the heavens and in the earth, in the seas and all the watery deeps.” (Ps 135:6) As the apostle Paul later wrote: “Every house is constructed by someone, but he that constructed all things is God.” (Heb 3:4) Jehovah does as he pleases with his own building, utilizing it as it suits him, even as does the man who builds a house.—Compare 2Ki 20:8- 11.

*** w86 12/15 pp. 23-24 par. 12 “Jehovah Our God We Shall Serve” *** “Sun, be motionless over Gibeon, and, moon, over the low plain of Aijalon.” Another awesome miracle! “For about a whole day,” the sun illuminates that battlefield, until God’s vengeance is completely executed. It is not for us to debate how Jehovah performed that miracle, any more than we question how he ‘made’ two great luminaries to shine through on his fourth creative “day.” (Genesis 1:16-19; Psalm 135:5, 6) The record is conclusive: “No day has proved to be like that one, either before it or after it, in that Jehovah listened to the voice of a man, for Jehovah himself was fighting for Israel.”—Joshua 10:10-14. (Joshua 10:24) When they brought these kings to Joshua, he summoned all the men of Israel and said to the commanders of the fighting men who had gone with him: “Come forward. Place your feet on the backs of the necks of these kings.” So they came forward and placed their feet on the backs of their necks.

Joshua *** it-2 p. 483 Neck *** Therefore, to ‘have one’s hand on the back of the neck’ of his enemies was to conquer, or subdue, them. (Ge 49:8; 2Sa 22:41; Ps 18:40) With similar significance, on monuments of Egypt and Assyria, monarchs are represented in battle scenes as treading on the necks of their enemies. Likewise, Joshua ordered his army commanders: “Come forward. Place your feet on the back of the necks of these kings.”—Jos 10:24. (Joshua 10:36) Then Joshua together with all Israel went up from Eg′lon to Heb′ron and fought against it.

*** it-1 p. 1083 Hebron *** As Israel’s campaign in southern Canaan continued, the inhabitants of Hebron, including their king (evidently Hoham’s successor), were devoted to destruction. (Jos 10:36, 37) (Joshua 10:37) They captured it and struck it, its king, its towns, and everyone in it with the sword, not letting any survivor remain. Just as he had done to Eg′lon, he devoted it and everyone in it to destruction.

*** it-1 p. 1083 Hebron *** As Israel’s campaign in southern Canaan continued, the inhabitants of Hebron, including their king (evidently Hoham’s successor), were devoted to destruction. (Jos 10:36, 37) (Joshua 10:38) Finally Joshua together with all Israel turned toward De′bir and fought against it.

*** it-1 p. 599 Debir *** There are apparently two accounts of Israel’s first conquest of Debir as part of Joshua’s military operations. The first account simply states that Debir’s population was annihilated. (Jos 10:38, 39) The second, Joshua 11:21-23, is likely a recapitulation of the same conquest (since verse 18 refers to the ‘many days when Joshua waged war with all these kings’), while supplying the additional information that Joshua “cut off the Anakim . . . from Debir” and other cities. This supplementary material may have been included to show that even the tall Anakim, who had struck such fear in the hearts of Israel’s spies more than 40 years earlier (Nu 13:28, 31-33; De 9:2), had not proved invulnerable. (Joshua 10:39) He captured it, its king, and all its towns, and they struck them down with the sword, devoting everyone in it to destruction, not letting any survivor remain. He did to De′bir and its king just as he had done to Heb′ron and to Lib′nah and its king.

Joshua hearts of Israel’s spies more than 40 years earlier (Nu 13:28, 31-33; De 9:2), had not proved invulnerable. (Joshua 11:2) the kings who were in the northern mountainous region, those in the plains south of Chin′ne·reth, those in the She·phe′lah and on the slopes of Dor to the west,

*** it-1 p. 437 Chinnereth *** The reference to “the desert plains [Heb., ʽara·vah′] south of Chinnereth” (Jos 11:2) evidently means the section of the Jordan Valley S of the Sea of Galilee, known as the Ghor.—See GALILEE, SEA OF.

*** it-1 p. 646 Dor *** The city of Dor is usually identified with Khirbet el-Burj (Tel Dor), 13 km (8 mi) N of Caesarea, on the long narrow coastal plain stretching along the Mediterranean Sea. This location on the coastal plain has caused some discussion as to the meaning of the frequently used phrase “the mountain ridges [from the Heb. na·phah′] of Dor.” (Jos 11:2) Some scholars believe this refers to the cliffs that line much of the coast in this region, thus associating the Hebrew na·phah′ with the Arabic term nafnaf, meaning “cliff, precipice.” Others believe it may indicate the hilly slopes that begin 3 km (2 mi) inland from Dor and culminate in the heights of Mount Carmel.

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the N Jos 11:1-14; 12:17-24 (Joshua 11:5) All these kings agreed to meet, and they came and camped together at the waters of Mer′om to fight against Israel.

*** it-2 p. 381 Merom, Waters of *** MEROM, WATERS OF (Mer′om) [High (Exalted) Place]. It was here that the confederate Canaanite forces under Jabin the king of Hazor encamped before being defeated by Joshua. Probably for the first time the Israelites faced Canaanites equipped with horses and chariots, as may be inferred from Joshua’s receiving divine instructions then about burning the chariots and hamstringing the horses.—Jos 11:1-9. (Joshua 11:6) At this Jehovah said to Joshua: “Do not be afraid because of them, for about this time tomorrow, I am giving over all of them slain to Israel. Their horses you must hamstring, and their chariots you must burn in the fire.”

*** it-1 p. 1026 Hamstring *** In carrying out war operations, the Israelites hamstrung the horses of their enemies; on one occasion Joshua was specifically directed to do so by Jehovah. (Jos 11:6, 9; 2Sa 8:3, 4; 1Ch 18:3, 4) This was the simplest method of putting horses out of the battle, and after being disabled in this way, the

Joshua horses undoubtedly were killed, destroyed along with the war chariots. By not appropriating to themselves the horses of their enemies and then using them in warfare, the Israelites would be safeguarded from being ensnared into relying on horses instead of on Jehovah for protection.— Compare De 17:16; Isa 31:1, 3.

*** it-2 p. 1167 War *** Food-producing trees were not to be cut down for siegeworks. (De 20:19, 20) Horses of the enemy were hamstrung during the heat of battle to incapacitate them; after the battle they undoubtedly were killed.—Jos 11:6. (Joshua 11:10) Moreover, Joshua then returned and captured Ha′zor and struck down its king with the sword, because Ha′zor had formerly been the head of all these kingdoms.

*** it-1 p. 151 Archaeology *** Hazor in Galilee was described as being “the head of all these kingdoms,” in Joshua’s time. (Jos 11:10) Excavations there showed that the city once covered some 60 ha (150 acres), with a large population, making it one of the major cities of that region. (Joshua 11:11) They struck down everyone in it with the sword, devoting them to destruction. Not a breathing thing was left. Then he burned Ha′zor in the fire.

*** g 5/12 p. 18 The Bible—A Book of Accurate Prophecy, Part 1 *** ● The Bible states that Joshua “burned [the Canaanite city of] Hazor in the fire.” (Joshua 11:10, 11) In the ruins of the city, archaeologists excavated three Canaanite temples that had been completely destroyed. They also found evidence that the city was burned in the 1400’s B.C.E. These facts harmonize with the Bible. (Joshua 11:16) Joshua conquered all this land, the mountainous region, all the Neg′eb, all the land of Go′shen, the She·phe′lah, the Ar′a·bah, and the mountainous region of Israel and its She·phe′lah,

*** it-2 pp. 923-924 Shephelah *** SHEPHELAH (She·phe′lah) [Lowland]. A designation usually applied to the region of low hills between Palestine’s central mountain range and the coastal plains of Philistia. (De 1:7; Jos 9:1; 10:40; 11:2; 12:8; Jg 1:9; 2Ch 28:18; Ob 19; Zec 7:7) The Shephelah was one of the regions of the territory assigned to Judah. (Jos 15:33-44) Though attaining an altitude of about 450 m (1,500 ft), it is a “lowland” (compare Jer 17:26; 32:44; 33:13 where shephe·lah′ appears in the Hebrew text) when compared with the much higher central mountain range. “The Shephelah” was bordered by the Negeb on the S (Jg 1:9) and “the mountainous region of Israel” (beyond the Low Plain of Aijalon) on the N.—Jos 11:16. The valleys that divide the rolling foothills of this region served as natural routes for E-W travel. The Shephelah is fertile, and a temperate climate prevails there. Anciently the region was noted for its many sycamore trees and olive groves. It also provided pasturage for flocks and herds.—1Ki

Joshua 10:27; 1Ch 27:28; 2Ch 1:15; 9:27; 26:10. The Shephelah associated with “the mountainous region of Israel” (Jos 11:16) is perhaps the hilly region between the mountains of Samaria and the Plain of Sharon. This area is narrower and less distinct than the Judean Shephelah. (Joshua 11:17) from Mount Ha′lak, which goes up to Se′ir, and as far as Ba′al-gad in the Valley of Leb′a·non at the base of Mount Her′mon, and he captured all their kings and defeated them, putting them to death.

*** it-1 p. 1022 Halak, Mount *** HALAK, MOUNT (Ha′lak) [Smooth Mountain]. A mountain marking the southern geographic limit of Israel’s conquest of the Promised Land under the leadership of Joshua. (Jos 11:16, 17; 12:7) Halak is generally identified with Jebel Halaq (Har He-Halaq), the last W Palestinian height on the road from Beer-sheba to the Arabah. The range that begins with Jebel Halaq divides the pastureland on the E from the sandy desert on the W. If this identification is correct, then the Biblical description of Halak as ‘going up,’ or ‘rising,’ toward Seir may mean that the broad side of this mountain, running from SW to NE, faces Seir. (Joshua 11:19) There was no city that made peace with the Israelites except the Hi′vites inhabiting Gib′e·on. They conquered all the others by war.

*** it-1 p. 931 Gibeon *** Although Joshua and the other chieftains had been tricked into making a covenant with the Gibeonites, this was evidently in harmony with Jehovah’s will. (Jos 11:19) Proof of this is seen in the fact that when five Amorite kings sought to destroy the Gibeonites, Jehovah blessed Israel’s rescue operation; he even hurled down great hailstones upon the foe and miraculously extended the daylight for battle. (Jos 10:1-14) Also, both in seeking a covenant of peace with Israel and in appealing to Joshua for help when threatened, the Gibeonites manifested faith in Jehovah’s ability to fulfill his word and to effect deliverance, something for which Rahab of Jericho was commended and that resulted in the preservation of her life and that of her household. Moreover, the Gibeonites had a wholesome fear of Israel’s God.—Compare Jos 2:9-14; 9:9-11, 24; 10:6; Heb 11:31. (Joshua 11:20) It was Jehovah who allowed their hearts to become stubborn so that they waged war against Israel, in order for him to devote them to destruction without any favorable consideration. They were to be annihilated, just as Jehovah had commanded Moses.

*** it-1 p. 404 Canaan *** The Canaanites were not ignorant of the powerful evidence that Israel was God’s chosen people and instrument. (Jos 2:9-21, 24; 9:24-27) However, with the exception of Rahab and her family and the cities of the Gibeonites, those who came in for destruction neither sought mercy nor availed themselves of the opportunity to flee, but instead they chose to harden themselves in rebellion against Jehovah. He did not force them to bend and give in to his expressed will but, rather, “let their hearts become stubborn so as to declare war against Israel, in order that he might devote them to destruction, that they might come to have no favorable consideration, but in order that he might

Joshua annihilate them” in execution of his judgment against them.—Jos 11:19, 20. (Joshua 11:21) At that time Joshua wiped out the An′a·kim from the mountainous region, from Heb ′ron, De′bir, A′nab, and all the mountainous region of Judah and all the mountainous region of Israel. Joshua devoted them and their cities to destruction.

*** it-1 p. 102 Anab *** ANAB (A′nab) [Grape]. A town in the S part of the hill country of Judah from which the giant Anakim were expelled by Joshua. (Jos 11:21; 15:48, 50) The site is identified with Khirbet ʽAnab es-Saghireh, 1.5 km (1 mi) W of Edh Dhahiriya, about halfway between Hebron and Beer-sheba. The original name of the city may have been Kiriath-anab, since Egyptian texts apparently mention it as Qrt ʽnb.

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the SW Jos 10:1-43; 11:21; 12:10-16

*** it-2 p. 924 Shephelah *** There is no basis for viewing the distinction between Judah and Israel in the 11th chapter of Joshua (see vs 21) as an anachronism. A footnote in a commentary by C. F. Keil and F. Delitzsch observes: “The distinction . . . may be explained without difficulty even from the circumstances of Joshua’s own time. Judah and the double tribe of Joseph (Ephraim and Manasseh) received their inheritance by lot before any of the others. But whilst the tribe of Judah proceeded into the territory allotted to them in the south, all the other tribes still remained in Gilgal; and even at a later period, when Ephraim and Manasseh were in their possessions, all Israel, with the exception of Judah, were still encamped at Shiloh. Moreover, the two parts of the nation were now separated by the territory which was afterwards assigned to the tribe of Benjamin, but had no owner at this time; and in addition to this, the altar, tabernacle, and ark of the covenant were in the midst of Joseph and the other tribes that were still assembled at Shiloh.”—Commentary on the Old Testament, 1973, Vol. II, Joshua, pp. 124, 125. (Joshua 11:23) So Joshua took control of all the land, just as Jehovah had promised Moses, and then Joshua gave it as an inheritance to Israel by their shares to be divided among their tribes. And the

Joshua land had rest from war.

*** w04 12/1 p. 11 par. 9 Highlights From the Book of Joshua *** 13:1—Does this not contradict what is stated at Joshua 11:23? No, for the conquest of the Promised Land consisted of two aspects: the national warfare that defeated 31 kings of the land of Canaan, which broke the power of the Canaanites, and the taking of full possession of the land by tribal and individual actions. (Joshua 17:14-18; 18:3) Though the sons of Israel failed to drive the Canaanites away from among them completely, the survivors were no real threat to Israel’s security. (Joshua 16:10; 17:12) Joshua 21:44 states: “Jehovah gave them rest all around.”

*** it-2 p. 117 Joshua, Book of *** Not Contradictory. Some have felt that the book is contradictory in making it appear that the land was completely subdued by Joshua while at the same time reporting that much of it remained to be taken. (Compare Jos 11:16, 17, 23; 13:1.) But such seeming discrepancies are easily resolved when one bears in mind that there were two distinct aspects in the conquest. First, national warfare under Joshua’s leadership broke the power of the Canaanites. Next, individual and tribal action was required to take full possession of the land. (17:14-18; 18:3) Probably while Israel was warring elsewhere, the Canaanites reestablished themselves in cities such as Debir and Hebron so that these had to be retaken by individual or tribal effort.—Compare Jos 11:21-23 with Jos 14:6, 12; 15:13-17.

Chapters 12-15 (Joshua 12:7) These are the kings of the land whom Joshua and the Israelites defeated on the west side of the Jordan, from Ba′al-gad in the Valley of Leb′a·non and as far as Mount Ha′lak, which goes up to Se′ir, after which Joshua gave their land to the tribes of Israel as a possession by their shares,

*** it-1 p. 1022 Halak, Mount *** HALAK, MOUNT (Ha′lak) [Smooth Mountain]. A mountain marking the southern geographic limit of Israel’s conquest of the Promised Land under the leadership of Joshua. (Jos 11:16, 17; 12:7) Halak is generally identified with Jebel Halaq (Har He-Halaq), the last W Palestinian height on the road from Beer-sheba to the Arabah. The range that begins with Jebel Halaq divides the pastureland on the E from the sandy desert on the W. If this identification is correct, then the Biblical description of Halak as ‘going up,’ or ‘rising,’ toward Seir may mean that the broad side of this mountain, running from SW to NE, faces Seir. (Joshua 12:10) the king of Jerusalem, one; the king of Heb′ron, one;

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the SW Jos 10:1-43; 11:21; 12:10-16

Joshua (Joshua 12:11) the king of Jar′muth, one; the king of La′chish, one;

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the SW Jos 10:1-43; 11:21; 12:10-16 (Joshua 12:12) the king of Eg′lon, one; the king of Ge′zer, one;

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the SW Jos 10:1-43; 11:21; 12:10-16 (Joshua 12:13) the king of De′bir, one; the king of Ge′der, one;

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the SW Jos 10:1-43; 11:21; 12:10-16 (Joshua 12:14) the king of Hor′mah, one; the king of A′rad, one;

*** it-1 p. 142 Arad *** 2. A city on the southern border of Canaan, whose king attacked Israel as they approached Canaan. The Israelites devoted the district to destruction and called it “Hormah,” meaning “A Devoting to Destruction.” (Nu 21:1-3; 33:40) They did not then settle there, however, and evidently some of the inhabitants escaped destruction. Hence, the king of Arad is included in the list of 31 kings later vanquished in Joshua’s whirlwind campaign. (Jos 12:14)

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the SW Jos 10:1-43; 11:21; 12:10-16

*** it-1 p. 1142 Hormah *** At Joshua 12:14 “the king of Hormah” is listed next to the king of Arad among the 31 kings defeated by Joshua. It seems unlikely that this refers to the victory gained earlier while Moses was yet alive and Joshua was serving as military commander, since these victories are listed as though gained after Israel’s crossing the Jordan into Canaan. (Jos 12:7, 8) Though this victory by Joshua is not specifically described, it may be included in the statement at Joshua 10:40-42. This would indicate that after Israel departed from that region in order to travel around the land of Edom, the Canaanites resettled the territory. While Joshua is shown to have defeated the king of Hormah, the record does not state that the Israelites then occupied the city of Hormah.—Compare the case of Gezer at Jos 12:12; Jg 1:29. (Joshua 12:15) the king of Lib′nah, one; the king of A·dul′lam, one;

*** it-1 p. 737 Israelite Conquest of the Promised Land ***

Joshua Campaign to the SW Jos 10:1-43; 11:21; 12:10-16 (Joshua 12:16) the king of Mak·ke′dah, one; the king of Beth′el, one;

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the SW Jos 10:1-43; 11:21; 12:10-16 (Joshua 12:17) the king of Tap′pu·ah, one; the king of He′pher, one;

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the N Jos 11:1-14; 12:17-24 (Joshua 12:18) the king of A′phek, one; the king of Las·shar′on, one;

*** it-1 p. 120 Aphek *** 3. A city that, on the basis of the cities mentioned with it, was evidently in the Plain of Sharon. Its king was among those slain by Joshua. (Jos 12:18) Centuries later, but prior to Saul’s kingship, the Philistines encamped here before their victory over Israel, drawn up at nearby Ebenezer. (1Sa 4:1) Its location is considered to be at Ras el-ʽAin (Tel Afeq; different from No. 2 above) at the source of the Yarkon River.

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the N Jos 11:1-14; 12:17-24 (Joshua 12:19) the king of Ma′don, one; the king of Ha′zor, one;

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the N Jos 11:1-14; 12:17-24 (Joshua 12:20) the king of Shim′ron-me′ron, one; the king of Ach′shaph, one;

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the N Jos 11:1-14; 12:17-24 (Joshua 12:21) the king of Ta′a·nach, one; the king of Me·gid′do, one;

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the N Jos 11:1-14; 12:17-24 (Joshua 12:22) the king of Ke′desh, one; the king of Jok′ne·am in Car′mel, one;

*** it-1 p. 737 Israelite Conquest of the Promised Land ***

Joshua Campaign to the N Jos 11:1-14; 12:17-24 (Joshua 12:23) the king of Dor on the slopes of Dor, one; the king of Goi′im in Gil′gal, one;

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the N Jos 11:1-14; 12:17-24

*** it-1 p. 961 Gilgal *** 3. A site W of the Jordan mentioned in a list of Israelite conquests under Joshua. (Jos 12:7, 8, 23) Some believe that the text may contain a scribal error, hence prefer the Greek Septuagint reading of “Galilee,” as in Revised Standard Version.

*** it-1 p. 982 Goiim *** 2. The domain W of the Jordan of a Canaanite king defeated by Joshua. He is spoken of as “the king of Goiim in Gilgal.” (Jos 12:7, 23) Nothing is known of this Goiim except that Gilgal, possibly its seat, or center, is not the well-known Israelite campsite of the same name near the Jordan. (Joshua 12:24) the king of Tir′zah, one; a total of 31 kings.

*** it-1 p. 737 Israelite Conquest of the Promised Land *** Campaign to the N Jos 11:1-14; 12:17-24 (Joshua 13:1) Now Joshua had grown old and was advanced in years. So Jehovah said to him: “You have grown old and are advanced in years; but much of the land remains to be taken in possession.

Joshua (Joshua 13:3) (from the branch of the Nile that is east of Egypt up to the border of Ek′ron to the north, which used to be considered Ca′naan·ite territory) including that of the five lords of the Phi·lis′tines—the Gaz′ites, the Ash′dod·ites, the Ash′ke·lon·ites, the Git′tites, and the Ek′ron·ites; that of the Av′vim

*** it-2 pp. 927-928 Shihor *** SHIHOR (Shi′hor) [from Egyptian, meaning “Pond of Horus”]. Evidently the easternmost branch of the Nile River in the Delta region. Shihor, in its four occurrences in the Hebrew text, is always associated with Egypt. (Jos 13:3, “branch of the Nile”; 1Ch 13:5, “river”; Isa 23:3; Jer 2:18) While some commentators would equate it with “the torrent valley of Egypt” (Nu 34:5), usually identified with the Wadi el-ʽArish, SW of Gaza, Jeremiah 2:18 and Isaiah 23:3 appear to link it more closely with Egypt and the Nile than was the case with this latter torrent valley, or wadi. Particularly the Isaiah text with its reference to “the seed of Shihor” would seem to apply to a regularly flowing stream (na·har′) rather than to a seasonal one (na′chal). For these reasons the Shihor, at least in these two texts, is more often identified with the easternmost arm of the Nile (after it divides into several branches upon reaching the Delta region). This position might allow for its being referred to as “in front of [that is, on the E of or to the E of] Egypt,” as at Joshua 13:3. This latter text, however, forms part of the description of the land that was yet to be conquered by the Israelites after the initial campaigns under Joshua, extending as far N as “the entering in of Hamath.” (Jos 13:1-6) Those arguing for an identification with the Wadi el-ʽArish point out that elsewhere the boundaries of Israel’s inheritance are given as from “the torrent valley of Egypt” up to “the entering in of Hamath.” (Nu 34:2, 5, 7, 8) At Joshua 13:3, some translations (RS, NW), however, consider the reference to the Shihor (“branch of the Nile,” NW) to be part of a parenthetical expression giving a historical note as to how far to the SW the land of the Canaanites at one time had extended. On this basis, instead of describing the territory to be conquered, the text could simply be showing that the Canaanites once resided as far as the easternmost border of Egypt proper. Similarly, a correspondency is noted between the reference to David’s congregating the people of Israel from Shihor (“the river of Egypt,” NW) to Hamath (when endeavoring to bring the ark of the covenant up to Jerusalem) and the congregating of the people in Solomon’s day from “the entering in of Hamath down to the torrent valley of Egypt.” (1Ch 13:5; 1Ki 8:65) The explanation for this may be that in the latter case (Solomon’s time) the account gives the practical boundaries of Israelite residence. The region between the Wadi el-ʽArish and the eastern arm of the Nile is basically desert territory and scrubland, so this wadi, or torrent valley, fittingly marked the limit of territory suitable for Israelite inhabitation, whereas in the former case (David’s) the description may be that of the entire region of Israelite activity, the region effectively dominated by David, which indeed ran to the border of Egypt. Even prior to David, King Saul had pursued the Amalekites as far as Shur, “which is in front of Egypt” (1Sa 15:7), and the dominion Solomon received through David is stated to have reached to “the boundary of Egypt.” (1Ki 4:21) So, even though the territory actually distributed to the Israelite tribes did not extend beyond “the torrent valley of Egypt,” this would not appear to argue against the identification of the Shihor with a “branch of the Nile” at Joshua 13:3 and “the river of Egypt” at 1 Chronicles 13:5.

Joshua The word “Shihor” does not occur at Genesis 15:18, where Jehovah promised Abraham the land from “the river of Egypt to the great river, the river Euphrates.” So, here also, there is a question as to whether “the river [form of na·har′] of Egypt” refers to some part of the Nile or to “the torrent valley [na′chal] of Egypt” (the Wadi el-ʽArish). The answer would depend upon whether Jehovah here described the actual area distributed as a tribal inheritance or referred to the whole region dominated by the Israelite kingdom at its greatest extent. If the former, then this text would likely apply to the Wadi el-ʽArish; if the latter, then to the Shihor.—See EGYPT, TORRENT VALLEY OF. (Joshua 13:4) to the south; all the land of the Ca′naan·ites; Me·ar′ah, which belongs to the Si·do ′ni·ans, as far as A′phek, to the border of the Am′or·ites;

*** it-1 pp. 119-120 Aphek *** APHEK (A′phek) [Streambed]. 1. A town evidently N of Sidon mentioned to Joshua by Jehovah as among the places yet to be conquered. (Jos 13:4) It is presently identified with Afaka (modern Afqa) about 39 km (24 mi) ENE of Beirut. It lies at the source of the Nahr Ibrahim, anciently known as the river Adonis, which flows down to Byblos on the Mediterranean Coast. (Joshua 13:5) the land of the Ge′bal·ites and all of Leb′a·non toward the east, from Ba′al-gad at the base of Mount Her′mon to Le′bo-ha′math;

*** it-1 pp. 902-903 Gebal *** Jehovah included “the land of the Gebalites” among those regions yet to be taken by Israel in Joshua’s day. (Jos 13:1-5) Critics have picked on this as an inconsistency, since the city of Gebal was far N of Israel (c. 100 km [60 mi] N of Dan) and apparently never came under Israelite domination. Certain scholars have suggested that the Hebrew text may be damaged at this verse and consider that the account anciently read “the land adjoining Lebanon,” or ‘as far as the border of the Gebalites.’ However, it should also be observed that Jehovah’s promises in Joshua 13:2-7 were conditional. Thus Israel may never have gained Gebal because of its own disobedience.—Compare Jos 23:12, 13.

*** it-1 p. 1025 Hamath *** “The Entering in of Hamath.” The oldest account we have of Hamath tells how the 12 Israelite spies in the 16th century B.C.E. came up from the S as far as “the entering in of Hamath,” an oft-repeated phrase thought to refer, not to the gates of the city itself but, rather, to the southern boundary of the territory over which it ruled. (Nu 13:21) It was to this limit that Joshua’s conquest was pushed northward. (Jos 13:2, 5; Jg 3:1-3) Some scholars, however, suggest that the expression “as far as to the entering in of Hamath” (Jos 13:5) should possibly read “as far as Lebi-hamath (Lion of Hamath),” hence a definite place.—See Vetus Testamentum, Leiden, 1952, p. 114. The exact location of this boundary (or place) is not certain. It was reckoned as the northern boundary of Israel’s territory (Nu 34:8; 1Ki 8:65; 2Ki 14:25; 2Ch 7:8) and as bordering on Damascus. (Jer 49:23; Eze 47:15-17; 48:1; Zec 9:1, 2) Some think it was the southern extremity of

Joshua the Coele-Syria Valley (also called the Beqaʽ), which runs between the Lebanon and Anti-Lebanon mountain ranges. Others say it was halfway between Baalbek and Riblah. Yet others suggest it was still farther N where the pass opens up between Homs and the sea.—Eze 47:20. (Joshua 13:9) from A·ro′er, which is on the rim of the Ar′non Valley, and the city that is in the middle of the valley, and all the tableland of Med′e·ba as far as Di′bon;

*** it-1 p. 178 Aroer *** The mention of “the city that is in the middle of the torrent valley” coincides with similar references at Deuteronomy 2:36 and Joshua 13:9, 16. This unnamed city is considered by some to correspond to Khirbet el-Medeiyineh, about 11 km (7 mi) SE of Aroer. (Joshua 13:12) all the royal realm of Og in Ba′shan, who reigned in Ash′ta·roth and in Ed′re·i. (He was one of the last of the Reph′a·im.) Moses defeated them and drove them out.

*** it-2 p. 778 Rephaim *** More than 400 years later, just before Israel entered Canaan, “the land of the Rephaim” was still identified with Bashan. There the Israelites defeated Og the king of Bashan (De 3:3, 11, 13; Jos 12:4; 13:12), who alone “remained of what was left of the Rephaim.” It is uncertain whether this means that he was the last king of the Rephaim or that he was the last of the Rephaim in that section, for Rephaim were shortly found W of the Jordan. (Joshua 13:16) and their territory was from A·ro′er, which is on the rim of the Ar′non Valley, and the city in the middle of the valley, and all the tableland by Med′e·ba;

*** it-1 p. 178 Aroer *** The mention of “the city that is in the middle of the torrent valley” coincides with similar references at Deuteronomy 2:36 and Joshua 13:9, 16. This unnamed city is considered by some to correspond to Khirbet el-Medeiyineh, about 11 km (7 mi) SE of Aroer. (Joshua 13:21) all the cities of the tableland, and all the royal realm of King Si′hon of the Am ′or·ites, who reigned in Hesh′bon. Moses defeated him and the Mid′i·an·ite chieftains E′vi, Re′kem, Zur, Hur, and Re′ba, vassals of Si′hon who were dwelling in the land.

*** it-2 p. 756 Reba *** REBA (Re′ba) [possibly, Fourth [Part]]. One of the five kings of Midian slain in the avenging of Midian’s immoral seduction of Israel. (Nu 31:2, 8) At the time, the five were presumably vassals of the Amorites and hence are also called “the dukes of Sihon.”—Jos 13:21. (Joshua 13:25) and their territory included Ja′zer and all the cities of Gil′e·ad and half of the land of the Am′mon·ites as far as A·ro′er, which faces Rab′bah;

Joshua *** it-1 p. 93 Ammonites *** Under divine orders, the Israelites were careful not to trespass on the landholdings of the Ammonites when conquering the neighboring Amorites. (De 2:37; Jos 13:8-10) Thus, whereas Joshua 13:25 states that the tribe of Gad received “half of the land of the sons of Ammon” as part of their tribal inheritance, the reference is evidently to that portion of land previously taken from the Ammonites by the Amorites, territory apparently situated between the Jordan River and the upper Jabbok.

*** it-1 p. 178 Aroer *** 2. A town of the territory of Gad, described as “in front of Rabbah” (modern ʽAmman), the chief city of the Ammonites. (Jos 13:24, 25) It is possibly the Aroer mentioned in the description of Jephthah’s conquest over the Ammonites at Judges 11:33. The location of the place is uncertain since the expression “in front of” is not particularly restrictive, though often considered as meaning “to the east of.”

*** it-2 pp. 723-724 Rabbah *** 1. A city in the SW extremity of the ancient kingdom of Ammon after its loss of territory to the Amorites. Rabbah is the only city of the Ammonite kingdom that is named in the Biblical record, so it is assumed to have been the capital. It lay about 37 km (23 mi) E of the Jordan. The city was on a tributary of the upper Jabbok and was thus in position to benefit from the rich fertility of that region. Also, it was an important link in the trade route between Damascus and Arabia. “Rabbah of the sons of Ammon” (Rab·bath′ beneh′ ʽAm·mohn′) is first mentioned in the Bible as being the location of the iron bier of Og, king of Bashan. (De 3:11) When the Israelites came to the Promised Land, the tribe of Gad received Amorite land (formerly, it seems, held by Ammon) “as far as Aroer, which is in front of [perhaps to the NE of] Rabbah.”—Jos 13:25. (Joshua 14:8) Although my brothers who went up with me caused the people to lose heart, I followed Jehovah my God wholeheartedly.

*** w93 5/15 pp. 26-29 Do You Follow Jehovah Fully? *** Do You Follow Jehovah Fully? “THE righteous are like a young lion that is confident.” (Proverbs 28:1) They exercise faith, confidently rely on God’s Word, and boldly go forward in Jehovah’s service in the face of any danger. While the Israelites were in Sinai after God delivered them from Egyptian bondage in the 16th century B.C.E., two men especially showed that they were as confident as lions. They also displayed faithfulness to Jehovah under adverse circumstances. One of these men was the Ephraimite Joshua, who was Moses’ attendant and who was later appointed as his successor. (Exodus 33:11; Numbers 13:8, 16; Deuteronomy 34:9; Joshua 1:1, 2) The other was Caleb, the son of Jephunneh of the tribe of Judah.—Numbers 13:6; 32:12. Caleb loyally and zealously did Jehovah’s will. His long life of faithful service to God enabled him to say that he had ‘followed Jehovah fully.’ (Joshua 14:8) “I was completely loyal to the LORD, my God,” says The New American Bible. Caleb “faithfully obeyed,” or “loyally carried out the purpose

Joshua of,” Jehovah God. (Today’s English Version; The New English Bible) Put another way, Caleb declared: “I . . . followed the LORD my God wholeheartedly.” (New International Version) What about you? Are you following Jehovah fully? Spying Out the Land Imagine yourself among the Israelites shortly after Jehovah has freed them from slavery to the Egyptians. See how the prophet Moses faithfully follows God-given instructions. Yes, and note Caleb’s confidence that Jehovah is with His people. It is the second year after the Exodus from Egypt, and the Israelites are camped at Kadesh-barnea in the wilderness of Paran. They are poised at the border of the Promised Land. At God’s command, Moses is about to send 12 spies into Canaan. He says: “Go up here into the Negeb, and you must go up into the mountainous region. And you must see what the land is and the people who are dwelling on it, whether they are strong or weak, whether they are few or many; and what the land is in which they are dwelling, whether it is good or bad, and what the cities are in which they are dwelling, whether it is in encampments or in fortifications; and what the land is, whether it is fat or lean, whether there are trees in it or not. And you must show yourselves courageous and take some of the fruitage of the land.”—Numbers 13:17-20. The 12 men begin their perilous journey. Their expedition lasts for 40 days. At Hebron they see men of great size. In the valley of Eshcol, they note the land’s productivity and decide to carry back some of its fruitage. So heavy is one cluster of grapes that it must be borne on a bar between two men!—Numbers 13:21-25. Returning to the Israelite encampment, the spies report: “We entered into the land to which you sent us out, and it is indeed flowing with milk and honey, and this is its fruitage. Nevertheless, the facts are that the people who dwell in the land are strong, and the fortified cities are very great; and, too, those born of Anak we saw there. The Amalekites are dwelling in the land of the Negeb, and the Hittites and the Jebusites and the Amorites are dwelling in the mountainous region, and the Canaanites are dwelling by the sea and by the side of the Jordan.” (Numbers 13:26-29) Ten spies are not ready to accept God’s orders and march into the Promised Land. “Jehovah Is With Us” With faith in Jehovah God, however, the fearless spy Caleb urges: “Let us go up directly, and we are bound to take possession of it, because we can surely prevail over it.” But the ten spies dissent, saying that Canaan’s inhabitants are stronger than the Israelites. The terrified and faithless spies view themselves as mere grasshoppers by comparison.—Numbers 13:30-33. “Jehovah is with us. Do not fear them,” urge Caleb and Joshua. Their words fall on deaf ears. When the people speak of pelting them with stones, God intervenes and pronounces sentence on the murmurers: “You will not enter into the land in which I lifted up my hand in oath to reside with you, except Caleb the son of Jephunneh and Joshua the son of Nun. And your little ones . . . I shall certainly bring in, and they will indeed know the land that you have rejected. . . . And your sons will become shepherds in the wilderness forty years, . . . until your carcasses come to their end in the wilderness. By the number of the days that you spied out the land, forty days, a day for a year, a day for a year, you will answer for your errors forty years.”—Numbers 14:9, 30-34. Still Faithful Years Later The 40-year sentence runs its course, and death claims a whole generation of murmurers. But Caleb and Joshua are still faithful to God. On the plains of Moab, Moses and High Priest Eleazar have numbered the men of military age 20 years old and upward. God names one man from each tribe of

Joshua Israel to be entrusted with the division of the Promised Land. Caleb, Joshua, and Eleazar are among them. (Numbers 34:17-29) Though now 79 years old, Caleb is still vigorous, loyal, and courageous. When Moses and Aaron numbered the people at Sinai shortly before they fearfully refused to enter the land of Canaan, Israel’s fighting men numbered 603,550. After four decades in the wilderness, there was a smaller army of 601,730. (Numbers 1:44-46; 26:51) Yet, with Joshua at their head and faithful Caleb in their ranks, the Israelites entered the Promised Land and enjoyed one victory after another. As Joshua and Caleb had always expected, Jehovah was winning battles for his people. Crossing the Jordan River with Israel’s fighting men, elderly Joshua and Caleb bear their burdens in the ensuing battles. After six years of warfare, however, much land remains to be occupied. Jehovah will drive out the inhabitants but now decrees that the land be apportioned by lot among Israel’s tribes.—Joshua 13:1-7. He Followed Jehovah Fully As a veteran of many battles, Caleb stands before Joshua and says: “Forty years old I was when Moses the servant of Jehovah sent me out of Kadesh-barnea to spy out the land, and I came bringing him back word just as it was in my heart. And my brothers who went up with me caused the heart of the people to melt; but as for me, I followed Jehovah my God fully.” (Joshua 14:6-8) Yes, Caleb has followed Jehovah fully, loyally doing God’s will. “Consequently,” Caleb adds, “Moses swore on that day, saying, ‘The land upon which your foot has trod will become yours and your sons’ as an inheritance to time indefinite, because you have followed Jehovah my God fully.’ And now here Jehovah has preserved me alive, just as he promised, these forty-five years since Jehovah made this promise to Moses when Israel walked in the wilderness, and now here I am today eighty-five years old. Yet I am today as strong as on the day of Moses’ sending me out. As my power was then, so my power is now for the war, both to go out and to come in. And now do give me this mountainous region that Jehovah promised on that day, for you yourself heard on that day that there were Anakim there and great fortified cities. Likely Jehovah will be with me, and I shall certainly dispossess them, just as Jehovah promised.” Caleb now gets Hebron as an inheritance.—Joshua 14:9-15. Aged Caleb has received the toughest of assignments—a region infested with men of unusual size. But this is not too hard for this 85-year-old warrior. In time the bullies inhabiting Hebron are vanquished. Othniel, the son of Caleb’s younger brother and a judge in Israel, captures Debir. Both cities are later occupied by Levites, and Hebron becomes a city of refuge for the unintentional manslayer.—Joshua 15:13-19; 21:3, 11-16; Judges 1:9-15, 20. Always Follow Jehovah Fully Caleb and Joshua were imperfect humans. Nevertheless, they faithfully did Jehovah’s will. Their faith did not wane during the 40 years of hardship in the wilderness that resulted from Israel’s failure to obey God. Similarly, Jehovah’s modern-day servants let nothing interfere with their service to God’s praise. Aware that a fight is on between God’s organization and that of Satan the Devil, they are steadfast, consistently seeking to please their heavenly Father in all things. For example, many of Jehovah’s people have risked brutal treatment and even death to celebrate the Lord’s Evening Meal, or Memorial of Jesus Christ’s death. (1 Corinthians 11:23-26) In this regard a Christian woman confined in a Nazi concentration camp during World War II reported: “Everyone was told to be in the laundry at 11 p.m. Exactly at 11 p.m. we were assembled, 105 in number. We stood close together in a circle, in the midst [of which was] a footstool with a white cloth bearing the emblems. A candle lit the room, as electric light might have betrayed us. We felt

Joshua like the primitive Christians in the catacombs. It was a solemn feast. We expressed anew our fervent vows to our Father to use all our strength for the vindication of His holy name, to stand faithfully for The Theocracy.” Despite our trials as Jehovah’s persecuted servants, we can rely on God-given strength to serve him courageously and bring honor to his holy name. (Philippians 4:13) As we endeavor to please Jehovah, it will do us good to remember Caleb. His example in following Jehovah fully made quite an impression on a young man who entered the full-time preaching work back in 1921. He wrote: “Although becoming a pioneer meant leaving behind my comfortable job at a modern printing works in Coventry [England], there were no regrets. My dedication had already settled the matter; my life was dedicated to God. I remembered Caleb, who entered the Promised Land with Joshua and of whom it was said, ‘He followed Jehovah fully.’ (Josh. 14:8) That seemed to me to be the desirable attitude. I knew that serving God ‘fully’ would make my dedicated life more vital; it would afford me greater opportunity to produce the fruitage that marks a Christian.” Caleb was surely blessed for loyally following Jehovah fully, always seeking to do the divine will. Like him, others have had great joy and rich blessings in God’s service. May that be your experience as a person who continually follows Jehovah fully. [Picture on page 26] Caleb and Joshua were faithful to Jehovah under test. Are you? (Joshua 14:12) Therefore, give me this mountainous region that Jehovah promised on that day. Though you heard on that day that there were An′a·kim there with great fortified cities, surely Jehovah will be with me, and I will drive them out, just as Jehovah promised.”

*** w04 12/1 p. 12 par. 2 Highlights From the Book of Joshua *** 14:10-13. Though 85 years of age, Caleb asks for the difficult assignment of clearing out the region of Hebron. The area is occupied by the Anakim—men of unusual size. With Jehovah’s help, this seasoned warrior succeeds, and Hebron becomes a city of refuge. (Joshua 15:13-19; 21:11-13) Caleb’s example encourages us not to shy away from difficult theocratic assignments.

*** w93 5/15 pp. 28-29 Do You Follow Jehovah Fully? *** And now do give me this mountainous region that Jehovah promised on that day, for you yourself heard on that day that there were Anakim there and great fortified cities. Likely Jehovah will be with me, and I shall certainly dispossess them, just as Jehovah promised.” Caleb now gets Hebron as an inheritance.—Joshua 14:9-15. Aged Caleb has received the toughest of assignments—a region infested with men of unusual size. But this is not too hard for this 85-year-old warrior. In time the bullies inhabiting Hebron are vanquished. Othniel, the son of Caleb’s younger brother and a judge in Israel, captures Debir. Both cities are later occupied by Levites, and Hebron becomes a city of refuge for the unintentional manslayer.—Joshua 15:13-19; 21:3, 11-16; Judges 1:9-15, 20. (Joshua 14:13) So Joshua blessed him and gave Heb′ron to Ca′leb the son of Je·phun′neh as an inheritance.

Joshua *** w93 5/15 pp. 28-29 Do You Follow Jehovah Fully? *** Caleb now gets Hebron as an inheritance.—Joshua 14:9-15. Aged Caleb has received the toughest of assignments—a region infested with men of unusual size. But this is not too hard for this 85-year-old warrior. In time the bullies inhabiting Hebron are vanquished. Othniel, the son of Caleb’s younger brother and a judge in Israel, captures Debir. Both cities are later occupied by Levites, and Hebron becomes a city of refuge for the unintentional manslayer.—Joshua 15:13-19; 21:3, 11-16; Judges 1:9-15, 20. (Joshua 15:7) The boundary went up to De′bir at the Valley of A′chor and turned northward to Gil ′gal, which is in front of the ascent of A·dum′mim that is south of the wadi, and the boundary passed over to the waters of En-she′mesh and ended at En-ro′gel.

*** it-1 p. 41 Achor *** Some have identified the Valley of Achor with the Wadi el Qilt, a ravinelike torrent valley that passes near Jericho. However, the description of its position as given at Joshua 15:7 appears to place it more to the S, and the statement at Isaiah 65:10 would indicate a broader, more spacious area. In view of this it is tentatively identified with el Buqeiʽa (Biqʽat Hureqanya), a barren, low- lying plateau or basin, that stretches N and S across the Wadi Qumran (Nahal Qumeran) near the NW corner of the Dead Sea. Archaeological investigation there has revealed sites of ancient towns or forts as well as systems of dams.

*** it-1 p. 41 Achor *** ACHOR (A′chor) [Ostracism; Trouble]. A valley or low plain forming part of the NE boundary of the tribal territory of Judah. (Jos 15:7)

*** it-1 p. 54 Adummim *** “The torrent valley” mentioned at Joshua 15:7, in relation to which the ascent of Adummim lay to the S, is evidently the Wadi el Qilt, which runs fairly parallel to the road and passes just to the S of Jericho on its way to the Jordan River. (Joshua 15:9) And the boundary was marked from the top of the mountain to the spring of the waters of Neph·to′ah and extended to the cities of Mount E′phron; and the boundary was marked to Ba′al·ah, that is, Kir′i·ath-je′a·rim.

Joshua identification would agree with Joshua 15:9, Joshua 18:15, 16 appears to place “the spring of the waters of Nephtoah” W of Kiriath-jearim. Bible translators have variously handled this seeming discrepancy. Following the reading of the Greek Septuagint, The Jerusalem Bible replaces “westward” with “towards Gasin.” In the Revised Standard Version the text has been changed in harmony with Joshua 15:9 and reads “to Ephron” instead of “westward.” Ronald A. Knox translates the Hebrew word yam′mah (westward) according to its literal meaning as “seaward” and, in a footnote, explains: “This ought to mean westwards, towards the Mediterranean, but it seems quite clear that at this point the boundary of Benjamin turned eastwards; and the sea is presumably the Dead Sea, its eastward limit.” (Joshua 15:10) The boundary went around from Ba′al·ah westward to Mount Se′ir and passed over to the slope of Mount Je′a·rim at the north, that is, Ches′a·lon, and it went down to Beth-she′mesh and passed over to Tim′nah.

*** it-2 p. 891 Seir *** 3. A mountain between Baalah (Kiriath-jearim) and Chesalon on the N border of Judah’s territory. (Jos 15:10) Seir is commonly identified with the ridge about 15 km (9.5 mi) W of Jerusalem, on the southern side of which lies the village of Shoresh. (Joshua 15:11) And the boundary extended to the slope of Ek′ron to the north, and the boundary was marked to Shik′ke·ron and passed over to Mount Ba′al·ah and extended to Jab′ne·el, and the boundary ended at the sea.

*** it-1 p. 231 Baalah *** 2. A mountain in the NW corner of Judah, between the towns of Shikkeron and Jabneel, forming part of the N boundary of Judah’s territory. (Jos 15:11) It may possibly be identified with the hill of Mughar just N of the torrent valley of Sorek and 3 km (c. 2 mi) ESE of Jabneel (modern Yavne). (Joshua 15:13) And to Ca′leb the son of Je·phun′neh, he gave a share among the descendants of Judah at the order of Jehovah to Joshua, namely, Kir′i·ath-ar′ba (Ar′ba was the father of A′nak), that is, Heb′ron.

*** it-1 p. 103 Anak *** ANAK (A′nak) [probably, Long-Necked [that is, of tall stature]]. The name applied to a tribe of unusually tall men and perhaps to their progenitor. At Numbers 13:22 and 28 the article is used with the name in Hebrew (ha·ʽAnaq′). If it is the personal name of the son of “Arba . . . the father of Anak” (Jos 15:13), the name thereafter was also applied to his progeny. (Compare Jos 15:14 with 14:15, where Arba is called “the great man among the Anakim.”)—See ANAKIM.

Joshua was warring elsewhere, the Anakim reestablished themselves at Hebron, making it necessary for Caleb (or the sons of Judah under Caleb’s leadership) to wrest the city from their control sometime afterward. (Jos 11:21-23; 14:12-15; 15:13, 14; Jg 1:10) (Joshua 15:14) So Ca′leb drove out from there the three sons of A′nak: She′shai, A·hi′man, and Tal ′mai, descendants of A′nak.

*** it-1 p. 1083 Hebron *** However, although the Israelites under Joshua broke the power of the Canaanites, it appears that they did not immediately establish garrisons to hold on to their conquests. Evidently while Israel was warring elsewhere, the Anakim reestablished themselves at Hebron, making it necessary for Caleb (or the sons of Judah under Caleb’s leadership) to wrest the city from their control sometime afterward. (Jos 11:21-23; 14:12-15; 15:13, 14; Jg 1:10) (Joshua 15:17) And Oth′ni·el the son of Ke′naz, Ca′leb’s brother, captured it. So he gave him his daughter Ach′sah as a wife.

*** it-1 p. 599 Debir *** Though Joshua’s initial campaigns had served to subdue the unified resistance of enemy forces in the land of Canaan, rapidly demolishing all major strongholds, apparently this type of warfare did not allow for the establishing of garrisons to hold the sites of all the destroyed cities. So, a second conquest or “mopping up” operation was effected at Debir by Othniel, who, because of distinguishing himself in the city’s conquest, was given Achsah, the daughter of veteran warrior Caleb, as a wife.—Jos 15:13-19; Jg 1:11-15. It cannot be ascertained precisely when in Israel’s history this second conquest occurred. The book of Judges opens with the phrase “after the death of Joshua,” and the account of Caleb’s taking Debir follows thereafter. (Jg 1:11-15) This, according to some, would make Judah’s conquest of Debir subsequent to Joshua’s death and would mean that the similar account found at Joshua 15:13-19 was a later addition to the book bearing Joshua’s name. However, others view Judges 1:1 as only a formal introduction to connect it with the book of Joshua, arguing that Caleb would hardly wait for years until Joshua died before driving the Anakim from his promised possession. Hence, they consider the Judges account to be a restatement of that in Joshua. (Joshua 15:18) While she was going home, she urged him to ask her father for a field. Then she dismounted from her donkey. Ca′leb asked her: “What do you want?”

*** it-1 p. 218 Attitudes and Gestures *** Clapping the hands might be a gesture merely to command attention, as at Joshua 15:18. (Joshua 15:22) Ki′nah, Di·mo′nah, A·da′dah,

*** it-1 p. 178 Aroer *** 3. A town in the southern part of the territory of Judah. After David’s victory over the Amalekite raiders he distributed portions of the spoil to the older men of the city. (1Sa 30:26, 28) It is identified with Khirbet ʽArʽarah (Horvat ʽAroʽer), about 17 km (11 mi) SE of Beer-sheba, where the

Joshua ruins of a fort remain. Some scholars believe that it may be the same place as the “Adadah” of .in both instances (ר) being substituted for rehsh (ד) Joshua 15:22, the Hebrew letter da′leth (Joshua 15:29) Ba′al·ah, I′im, E′zem,

*** it-1 p. 231 Baalah *** 3. A town in the Negeb region of Judah (Jos 15:29), evidently referred to as Balah in Joshua 19:3 and Bilhah in 1 Chronicles 4:29. It was subsequently allotted to the tribe of Simeon as an enclave city. Its specific location is unknown, but evidently it lay to the SE of Beer-sheba. (Joshua 15:31) Zik′lag, Mad·man′nah, San·san′nah,

*** it-1 p. 301 Beth-marcaboth *** BETH-MARCABOTH (Beth-mar′ca·both) [House of the Chariots]. One of the enclave cities of Simeon given them within the territory of the tribe of Judah. (Jos 19:1, 5; 1Ch 4:31) In the parallel account of the cities originally assigned to Judah (Jos 15:31), Beth-marcaboth’s place is possibly taken by Madmannah. If Beth-marcaboth is the same as Madmannah, then it evidently lay on the main highway leading from Beer-sheba to Jerusalem and locations N, and the name Beth-marcaboth may be a secondary name for Madmannah. (Joshua 15:36) Sha′a·ra′im, Ad·i·tha′im, and Ge·de′rah and Ged·e·ro·tha′im—14 cities and their settlements.

*** it-1 p. 904 Gederothaim *** GEDEROTHAIM (Ged·e·ro·tha′im). A name that means “Two Stone Pens.” It appears among cities of Judah in the Shephelah, but its location is today unknown. (Jos 15:20, 33, 36) Instead of Gederothaim, the Greek Septuagint reads “and her sheepfolds,” that is, ‘the sheepfolds’ of the previously listed site, Gederah. This reading would drop the total number of cities in the list from 15 to the stated 14. (Jos 15:33-36) Since such an expression would be unusual in such lists, some suggest that the text could be rendered “Gederah or Gederothaim” rather than “Gederah and Gederothaim.” (Joshua 15:42) Lib′nah, E′ther, A′shan,

*** it-1 p. 766 Ether *** Some reference works consider that there were two Ethers, that at Joshua 15:42 being located between Libnah and Mareshah (at Khirbet el-ʽAter, above mentioned), and the other, referred to at Joshua 19:7, being situated near Ziklag to the S. While the other towns referred to in Joshua 19:7 are all in the S and many of those at Joshua 15:42 are more to the N, it may be noted, nevertheless, that in both texts the town of Ashan is mentioned, so that any clear division becomes difficult. (Joshua 15:50) A′nab, Esh′te·moh, A′nim,

Joshua *** it-1 p. 102 Anab *** ANAB (A′nab) [Grape]. A town in the S part of the hill country of Judah from which the giant Anakim were expelled by Joshua. (Jos 11:21; 15:48, 50) The site is identified with Khirbet ʽAnab es-Saghireh, 1.5 km (1 mi) W of Edh Dhahiriya, about halfway between Hebron and Beer-sheba. The original name of the city may have been Kiriath-anab, since Egyptian texts apparently mention it as Qrt ʽnb. (Joshua 15:53) Ja′nim, Beth-tap′pu·ah, A·phe′kah,

*** it-1 p. 120 Aphekah *** APHEKAH (A·phe′kah) [Streambed]. A city in the mountainous region of southern Judah, mentioned as in the neighborhood of Hebron. (Jos 15:48, 53) Some scholars propose identifying it with Khirbet el-Hadab, about 6 km (3.5 mi) SW of Hebron. There are two water sources nearby, and archaeological remains of the Israelite period have been found at the site. (Joshua 15:63) As for the Jeb′u·sites who were dwelling in Jerusalem, the men of Judah were not able to drive them away, so the Jeb′u·sites continue dwelling with the people of Judah in Jerusalem to this day.

*** gm chap. 7 pp. 95-96 Does the Bible Contradict Itself? *** Read the Account Carefully 19 Sometimes, all that is needed to resolve apparent contradictions is to read the account carefully and reason on the information provided. This is the case when we consider the conquest of Jerusalem by the Israelites. Jerusalem was listed as part of the inheritance of Benjamin, but we read that Benjamin’s tribe was unable to conquer it. (Joshua 18:28; Judges 1:21) We also read that Judah was unable to conquer Jerusalem—as if it were part of that tribe’s inheritance. Eventually, Judah defeated Jerusalem, burning it with fire. (Joshua 15:63; Judges 1:8) Hundreds of years later, however, David is also recorded as conquering Jerusalem.—2 Samuel 5:5-9. 20 At first glance, all of this might appear confusing, but there are in reality no contradictions. In fact, the boundary between Benjamin’s inheritance and Judah’s ran along the Valley of Hinnom, right through the ancient city of Jerusalem. What later came to be called the City of David actually lay in the territory of Benjamin, just as Joshua 18:28 says. But it is likely that the Jebusite city of Jerusalem spilled across the Valley of Hinnom and thus overlapped into Judah’s territory, so that Judah, too, had to war against its Canaanite inhabitants. 21 Benjamin was unable to conquer the city. On one occasion, Judah did conquer Jerusalem and burn it. (Judges 1:8, 9) But Judah’s forces evidently moved on, and some of the original inhabitants regained possession of the city. Later, they formed a pocket of resistance that neither Judah nor Benjamin could remove. Thus, the Jebusites continued in Jerusalem until David conquered the city hundreds of years later.

Joshua *** it-2 p. 41 Jerusalem *** Apparently the Canaanite city had additional settlements, or “suburbs,” however, and part of the settled area may have overlapped into Judah’s territory to the W and S of the Valley of Hinnom. Judah is credited with the initial capture of Jerusalem at Judges 1:8, but after the invading forces moved on, the Jebusite inhabitants apparently remained (or returned) in sufficient force to form a later pocket of resistance that neither Judah nor Benjamin could break. Thus, of both Judah and Benjamin it is said that the ‘Jebusites continued dwelling with them in Jerusalem.’ (Jos 15:63; Jg 1:21) This situation continued for some four centuries, and the city was at times referred to as “Jebus,” “a city of foreigners.”—Jg 19:10-12; 1Ch 11:4, 5.

Chapters 16-20 (Joshua 16:9) the descendants of E′phra·im also had enclave cities in the midst of the inheritance of Ma·nas′seh, all the cities and their settlements.

*** it-1 p. 724 Enclave Cities *** In the division of the Promised Land among the 12 tribes, there were cities within the general territory of one tribe that were held by another tribe. According to Joshua 16:9, “the sons of Ephraim had enclave [or, “separated; isolated”] cities in the midst of the inheritance of the sons of Manasseh” (NW, ftn), that is, “towns set apart for the Ephraimites inside the inheritance of the sons of Manasseh.” (JB; see also Jos 17:8, 9.) (Joshua 17:2) And the lot fell for the rest of the descendants of Ma·nas′seh according to their families, for the sons of Abi-e′zer, the sons of He′lek, the sons of As′ri·el, the sons of She′chem, the sons of He′pher, and the sons of She·mi′da. These were the descendants of Ma·nas′seh the son of Joseph, the males according to their families.

*** w07 11/15 pp. 12-13 Ancient Potsherds Confirm the Biblical Record *** When the Israelites conquered the Promised Land and divided it among the tribes, the site of Samaria was located in the tribal territory of Manasseh. According to Joshua 17:1-6, ten clans of Manasseh, through his grandson Gilead, were allotted tracts of land in this area. They were Abiezer, Helek, Asriel, Shechem, and Shemida. The sixth male, Hepher, had no grandsons but had five granddaughters—Mahlah, Noah, Hoglah, Milcah, and Tirzah—and each of them received a tract of land.—Numbers 27:1-7. The Samaria ostraca preserve seven of these clan names—all five names of Gilead’s sons and two of Hepher’s granddaughters, Hoglah and Noah. “The clan names preserved on the Samaria Ostraca provide an extrabiblical link between the clans of Manasseh and the territory in which the Bible claims they settled,” notes the NIV Archaeological Study Bible. Thus, this aspect of Israel’s early tribal history as described in the Bible is confirmed by these ostraca. (Joshua 17:3) But Ze·lo′phe·had the son of He′pher, the son of Gil′e·ad, the son of Ma′chir, the son of Ma·nas′seh, did not have sons, only daughters, and these were the names of his daughters: Mah ′lah, Noah, Hog′lah, Mil′cah, and Tir′zah.

Joshua *** w07 11/15 pp. 12-13 Ancient Potsherds Confirm the Biblical Record *** When the Israelites conquered the Promised Land and divided it among the tribes, the site of Samaria was located in the tribal territory of Manasseh. According to Joshua 17:1-6, ten clans of Manasseh, through his grandson Gilead, were allotted tracts of land in this area. They were Abiezer, Helek, Asriel, Shechem, and Shemida. The sixth male, Hepher, had no grandsons but had five granddaughters—Mahlah, Noah, Hoglah, Milcah, and Tirzah—and each of them received a tract of land.—Numbers 27:1-7. The Samaria ostraca preserve seven of these clan names—all five names of Gilead’s sons and two of Hepher’s granddaughters, Hoglah and Noah. “The clan names preserved on the Samaria Ostraca provide an extrabiblical link between the clans of Manasseh and the territory in which the Bible claims they settled,” notes the NIV Archaeological Study Bible. Thus, this aspect of Israel’s early tribal history as described in the Bible is confirmed by these ostraca. (Joshua 17:4) So they presented themselves before El·e·a′zar the priest, Joshua the son of Nun, and the chieftains, saying: “It was Jehovah who commanded Moses to give us an inheritance among our brothers.” So at the order of Jehovah, he gave them an inheritance among the brothers of their father.

*** w07 11/15 pp. 12-13 Ancient Potsherds Confirm the Biblical Record *** When the Israelites conquered the Promised Land and divided it among the tribes, the site of Samaria was located in the tribal territory of Manasseh. According to Joshua 17:1-6, ten clans of Manasseh, through his grandson Gilead, were allotted tracts of land in this area. They were Abiezer, Helek, Asriel, Shechem, and Shemida. The sixth male, Hepher, had no grandsons but had five granddaughters—Mahlah, Noah, Hoglah, Milcah, and Tirzah—and each of them received a tract of land.—Numbers 27:1-7. The Samaria ostraca preserve seven of these clan names—all five names of Gilead’s sons and two of Hepher’s granddaughters, Hoglah and Noah. “The clan names preserved on the Samaria Ostraca provide an extrabiblical link between the clans of Manasseh and the territory in which the Bible claims they settled,” notes the NIV Archaeological Study Bible. Thus, this aspect of Israel’s early tribal history as described in the Bible is confirmed by these ostraca. (Joshua 17:7) And the boundary of Ma·nas′seh was from Ash′er to Mich·me′thath, which faces She ′chem, and the boundary continued toward the south to the land of the inhabitants of En-Tap′pu·ah.

*** it-1 p. 191 Asher *** Asher is named in Joshua 17:7 as being on the boundary of the tribe of Manasseh. Asher is also referred to in this same account at verse 10, where it clearly refers to the tribal territory of Asher. (Joshua 18:1) Then all the assembly of the Israelites congregated at Shi′loh, and they set up the tent of meeting there, as the land was now subdued before them. (Joshua 18:2) But there were still seven tribes left of the Israelites whose inheritance had not been allotted.

*** it-1 p. 359 Boundary ***

Joshua After this, there appears to have been an interruption of the dividing of the land, since the camp of Israel is shown to have moved from Gilgal to Shiloh. (Jos 14:6; 18:1) The length of time involved is not stated, but Joshua eventually reprimanded the remaining seven tribes for their dilatory attitude as to settling the rest of the land. (Jos 18:2, 3) Various explanations have been offered as to the cause of this attitude on the part of the seven tribes, some commentators reasoning that the abundance of spoil obtained during the conquest and the relative freedom from any immediate threat of attack by the Canaanites may have caused these tribes to feel no particular urgency about taking possession of the remaining portion of the territory. A reluctance to face up to the problem of dealing with the pockets of strong enemy resistance there may have contributed to this tardiness. (Jos 13:1-7) Also, their knowledge of this portion of the Promised Land may have been considerably more limited than of those sections already allotted. (Joshua 18:3) So Joshua said to the Israelites: “How long will you put off going in to take possession of the land that Jehovah the God of your forefathers has given you?

*** it-1 p. 359 Boundary *** After this, there appears to have been an interruption of the dividing of the land, since the camp of Israel is shown to have moved from Gilgal to Shiloh. (Jos 14:6; 18:1) The length of time involved is not stated, but Joshua eventually reprimanded the remaining seven tribes for their dilatory attitude as to settling the rest of the land. (Jos 18:2, 3) Various explanations have been offered as to the cause of this attitude on the part of the seven tribes, some commentators reasoning that the abundance of spoil obtained during the conquest and the relative freedom from any immediate threat of attack by the Canaanites may have caused these tribes to feel no particular urgency about taking possession of the remaining portion of the territory. A reluctance to face up to the problem of dealing with the pockets of strong enemy resistance there may have contributed to this tardiness. (Jos 13:1-7) Also, their knowledge of this portion of the Promised Land may have been considerably more limited than of those sections already allotted. (Joshua 18:15) The south side was from the extremity of Kir′i·ath-je′a·rim, and the boundary extended westward; it went out to the spring of the waters of Neph·to′ah.

*** it-2 p. 493 Nephtoah *** NEPHTOAH (Neph·to′ah). The name associated with a spring on the boundary between Judah and Benjamin. (Jos 15:1, 9; 18:11, 15) This spring is usually identified with the one at Lifta (ʽEn Neftoah), to the E of Kiriath- jearim and about 4 km (2.5 mi) WNW of the Temple Mount in Jerusalem. Although this identification would agree with Joshua 15:9, Joshua 18:15, 16 appears to place “the spring of the waters of Nephtoah” W of Kiriath-jearim. Bible translators have variously handled this seeming discrepancy. Following the reading of the Greek Septuagint, The Jerusalem Bible replaces “westward” with “towards Gasin.” In the Revised Standard Version the text has been changed in harmony with Joshua 15:9 and reads “to Ephron” instead of “westward.” Ronald A. Knox translates the Hebrew word yam′mah (westward) according to its literal meaning as “seaward” and, in a footnote, explains: “This ought to mean westwards, towards the Mediterranean, but it seems quite clear that at this point the boundary of Benjamin turned eastwards; and the sea is presumably the Dead Sea, its eastward limit.”

Joshua (Joshua 18:28) Ze′lah, Ha-e′leph, Je·bu′si, that is, Jerusalem, Gib′e·ah, and Kir′i·ath—14 cities and their settlements. This was the inheritance of the descendants of Benjamin by their families.

*** it-1 p. 1017 Ha-eleph *** HA-ELEPH (Ha-e′leph) [The Ox; The Cow]. A city of Benjamin, the site of which is today unknown. (Jos 18:21, 28) Some scholars think that Ha-eleph may actually be part of the name of the preceding city, “Zelah.” However, those who would combine “Zelah” with “Ha-eleph” thereby reduce the number of cities to 13, and this does not agree with the Bible’s reference to 14 cities.

*** it-1 p. 1261 Jebus *** JEBUS (Je′bus) [possibly from a root meaning “tread down; stamp down”], Jebusite (Jeb′u·site). Jebus was an ancient city of the Jebusites on the site now known as Jerusalem. In the time of Abraham before the year 1900 B.C.E., this place was called Salem (meaning “Peace”), which is included in the name Jerusalem and may be a contraction of it. (Heb 7:2) Mention was made of Urusalim (Jerusalem) in the Amarna Tablets found in Egypt. And in the books of Joshua, Judges, and First Samuel, where events prior to the conquest of the city by David are mentioned, the site is often called Jerusalem. (Jos 10:1, 3, 5, 23; 12:10; 15:8, 63; 18:28; Jg 1:7,

Joshua 8, 21; 19:10; 1Sa 17:54) In only two passages is it referred to as Jebus. (Jg 19:10, 11; 1Ch 11:4, 5) In Joshua 18:28 Yevu·si′ appears in the Hebrew, the ending i indicating people, the inhabitants of the city. It therefore seems evident to most scholars that Jerusalem (or, possibly, Salem) was the city’s original name, and that only when occupied by the Jebusites was it occasionally called Jebus. It is also generally agreed that “Jebus” was not a contraction of Jerusalem but, rather, a contraction of Jebusites, the name of the occupants of the site for a time. After David’s capture of this stronghold of Zion and the establishment of his royal residence there, it was sometimes referred to as the “City of David.”—2Sa 5:7.

*** it-2 p. 174 Kiriath *** KIRIATH (Kir′i·ath) [Town]. A city of Benjamin usually thought to be the same as Kiriath-jearim. Some scholars believe that the name Kiriath-jearim appeared in the original Hebrew text at Joshua 18:28, as it does in the Alexandrine Manuscript (LXX).—See KIRIATH-JEARIM. (Joshua 19:1) Then the second lot came out for Sim′e·on, for the tribe of Sim′e·on by their families. And their inheritance was within the inheritance of Judah.

*** it-1 p. 724 Enclave Cities *** Simeon’s inheritance consisted of cities that were located within Judah’s territory, because the latter’s allotment “proved to be too large for them.” (Jos 19:1-9; MAPS, Vol. 1 pp. 744, 947) The 48 cities administered by the Levites, including the 6 cities of refuge, were all enclaves in the territory of other tribes. (Jos 21:3-41) In this manner Jacob’s deathbed prophecy concerning Simeon and Levi was fulfilled, that ‘they shall have a portion in Jacob, but will be scattered in Israel.’—Ge 49:7.

*** it-1 p. 947 Divided Kingdom *** Enclave cities Jos 19:1-8 (Joshua 19:3) Ha′zar-shu′al, Ba′lah, E′zem,

*** it-1 p. 766 Ether *** Some reference works consider that there were two Ethers, that at Joshua 15:42 being located

Joshua between Libnah and Mareshah (at Khirbet el-ʽAter, above mentioned), and the other, referred to at Joshua 19:7, being situated near Ziklag to the S. While the other towns referred to in Joshua 19:7 are all in the S and many of those at Joshua 15:42 are more to the N, it may be noted, nevertheless, that in both texts the town of Ashan is mentioned, so that any clear division becomes difficult. (Joshua 19:11) Their boundary went up westward to Mar′e·al and reached to Dab′be·sheth and then to the valley in front of Jok′ne·am.

*** it-2 p. 177 Kishon, Torrent Valley of *** “The waters of Megiddo” (Jg 5:19) and “the torrent valley that is in front of Jokneam” (Jos 19:11) are considered to be the Kishon. (Joshua 19:20) Rab′bith, Kish′i·on, E′bez,

*** it-1 p. 569 Daberath *** DABERATH (Dab′e·rath) [Pasture]. A city mentioned in the boundary list of Zebulun (Jos 19:10, 12) but regarded as belonging to the neighboring tribe of Issachar when later apportioned with its pasture ground to Levites of the family of Gershon. (Jos 21:27, 28; 1Ch 6:71, 72) Daberath is not included in the list of sites assigned to Issachar, but many geographers think it is likely represented by Rabbith at Joshua 19:20, a view that finds support in the text of Vatican Manuscript No. 1209.—See RABBITH. (Joshua 19:30) Um′mah, A′phek, and Re′hob—22 cities and their settlements.

*** it-1 p. 120 Aphek *** 2. A town within the territory of Asher but which the tribe was unsuccessful in possessing. (Jos 19:24, 30) It is called Aphik at Judges 1:31. It has been identified with Tell Kurdaneh (Tel Afeq), about 8 km (5 mi) SSE of Acco. (Joshua 19:34) The boundary went back westward to Az′noth-ta′bor and extended from there to Huk ′kok and reached to Zeb′u·lun on the south and to Ash′er on the west and to Judah at the Jordan toward the east.

*** it-2 p. 470 Naphtali *** Land Inheritance. The territory assigned to the tribe of Naphtali was situated in the northern part of the Promised Land. (De 34:1, 2) On the E it was bounded by the Sea of Galilee and the Jordan River. For some distance the territory of Asher extended along the W border. The region assigned to Zebulun bounded Naphtali both on the W and S, and Issachar lay to the S. (Compare Jos 19:32-34.) The reference to Naphtali’s boundary reaching to “Judah at the Jordan” (Jos 19:34) evidently does not mean that it extended to the territory of the tribe of Judah, situated a considerable distance S of Naphtali. In this case “Judah” probably refers to the region E of the Jordan occupied by the family of Jair. Although reckoned as a Manassite by reason of his maternal ancestry (Nu 32:41; Jos 13:29, 30), Jair, through his father, was a descendant of Judah. (1Ch 2:5, 21, 22) So the region given

Joshua to the family of Jair might appropriately be called Judah on the basis of Jair’s paternal ancestry. (Joshua 19:41) And the border of their inheritance was Zo′rah, Esh′ta·ol, Ir-she′mesh,

*** it-1 p. 304 Beth-shemesh *** 1. A city located on the northern boundary of Judah, listed between Chesalon and Timnah. (Jos 15:10) It is evidently called Ir-shemesh (meaning “City of the Sun”) at Joshua 19:41, where it appears as a boundary town of the tribe of Dan, Judah’s neighbor to the north. Judah subsequently bequeathed Beth-shemesh to the Levites as a priestly city.—Jos 21:13, 16; 1Ch 6:59. (Joshua 20:2) “Tell the Israelites, ‘Select for yourselves the cities of refuge about which I spoke to you through Moses,

*** w86 12/15 pp. 24-25 par. 16 “Jehovah Our God We Shall Serve” *** 16 In assigning out the land, Joshua set aside six cities of the Levites to be “cities of refuge,” three on each side of the Jordan. This was Jehovah’s arrangement for protecting the unwitting manslayer who might flee to one of these cities. Such a manslayer had to prove that he had a clean conscience before God, and this he did by remaining in that city until the death of the high priest. Likewise, because of their former associations with this bloodguilty world, the “great crowd” today must seek a good conscience with God. They gain that good conscience by confessing their sins, repenting, turning around, making a dedication to Jehovah, and undergoing water baptism. Then they must maintain that stand. The “great crowd” are required to remain in the “city” until Jesus dies figuratively with respect to his high priestly work, at the conclusion of his Thousand Year Reign.— Joshua 20:1-9; Revelation 20:4, 5; 1 Corinthians 15:22, 25, 26. (Joshua 20:4) He must flee to one of these cities and stand at the entrance of the city gate and present his case in the hearing of the elders of that city. Then they must receive him into the city and give him a place and he will live with them.

*** it-1 p. 472 Cities of Refuge *** Legal Procedure. Upon reaching a city of refuge, the fugitive was to state his case to the older men at the city gate and was to be received hospitably. To prevent willful murderers from taking cover under this provision, the fleeing one, after entering the city of refuge, had to stand trial at the city gates in the city having jurisdiction where the killing occurred, in order to prove his innocence. If found innocent, he was returned to the city of refuge. However, his safety could be guaranteed only if he remained in the city the rest of his life or until the death of the high priest. No ransom could be accepted to alter these terms. (Nu 35:22-29, 32; Jos 20:4-6) (Joshua 20:6) He must dwell in that city until he stands trial before the assembly and remain there until the death of the high priest who is in office at that time. Then the manslayer may return to the city from which he fled, and he may enter his city and his house.’”

Joshua under this provision, the fleeing one, after entering the city of refuge, had to stand trial at the city gates in the city having jurisdiction where the killing occurred, in order to prove his innocence. If found innocent, he was returned to the city of refuge. However, his safety could be guaranteed only if he remained in the city the rest of his life or until the death of the high priest. No ransom could be accepted to alter these terms. (Nu 35:22-29, 32; Jos 20:4-6)

*** w86 12/15 pp. 24-25 par. 16 “Jehovah Our God We Shall Serve” *** 16 In assigning out the land, Joshua set aside six cities of the Levites to be “cities of refuge,” three on each side of the Jordan. This was Jehovah’s arrangement for protecting the unwitting manslayer who might flee to one of these cities. Such a manslayer had to prove that he had a clean conscience before God, and this he did by remaining in that city until the death of the high priest. Likewise, because of their former associations with this bloodguilty world, the “great crowd” today must seek a good conscience with God. They gain that good conscience by confessing their sins, repenting, turning around, making a dedication to Jehovah, and undergoing water baptism. Then they must maintain that stand. The “great crowd” are required to remain in the “city” until Jesus dies figuratively with respect to his high priestly work, at the conclusion of his Thousand Year Reign.— Joshua 20:1-9; Revelation 20:4, 5; 1 Corinthians 15:22, 25, 26. (Joshua 20:8) In the region of the Jordan, east of Jer′i·cho, they selected Be′zer in the wilderness on the tableland out of the tribe of Reu′ben, Ra′moth in Gil′e·ad out of the tribe of Gad, and Go′lan in Ba′shan out of the tribe of Ma·nas′seh.

Chapters 21-24 (Joshua 21:3) So at the order of Jehovah, the Israelites gave the Levites these cities and their pastures out of their own inheritance.

*** it-1 p. 724 Enclave Cities *** The 48 cities administered by the Levites, including the 6 cities of refuge, were all enclaves in the territory of other tribes. (Jos 21:3-41) In this manner Jacob’s deathbed prophecy concerning Simeon and Levi was fulfilled, that ‘they shall have a portion in Jacob, but will be scattered in Israel.’—Ge 49:7. (Joshua 21:16) A′in with its pastures, Jut′tah with its pastures, and Beth-she′mesh with its pastures —nine cities out of these two tribes.

*** it-1 p. 68 Ain *** 3. At Joshua 21:16 Ain is listed as one of the cities given to the Levites. A comparison of this text with Joshua 15:42; 19:7 and 1 Chronicles 6:59 indicates that the city here referred to is elsewhere called Ashan.—See ASHAN.

*** it-1 p. 189 Ashan *** At Joshua 21:16 the list of cities given to the Kohathites, corresponding to that at 1 Chronicles 6:59, is presented, but “Ain” appears in the Joshua list in place of Ashan. The Soncino Books of the Bible

Joshua (London, 1950), commenting on the text, suggests that the full name of the city may have been Ain- ashan. (Joshua 21:25) And from the half tribe of Ma·nas′seh: Ta′a·nach with its pastures and Gath-rim′mon with its pastures—two cities.

*** it-1 p. 314 Bileam *** The listing of Levite cities at Joshua 21:11-39 does not include Bileam, but many scholars believe that a scribal error caused Gath-rimmon to be repeated in verse 25 in place of Bileam.

*** it-1 p. 900 Gath-rimmon *** 2. A city of Manasseh, given to the Kohathite Levites. (Jos 21:20, 25) Since the similar account at 1 Chronicles 6:70 has “Bileam,” many scholars believe this latter name originally appeared in place of Gath-rimmon at Joshua 21:25.—See IBLEAM.

*** it-1 p. 1166 Ibleam *** IBLEAM (Ib′le·am) [possibly from a root meaning “swallow down”]. A city in the territory of Issachar but assigned with its dependent towns to Manasseh. The Manassites, however, failed to dispossess the Canaanites from Ibleam. (Jos 17:11-13; Jg 1:27) Ibleam appears to be the same as the Bileam in Manasseh given to the Kohathite Levites. (1Ch 6:70) But the parallel passage mentioning Levite cities in the territory of the half tribe of Manasseh (Jos 21:25) reads “Gath-rimmon” instead of “Bileam” or “Ibleam.” Generally this is attributed to scribal error, “Gath-rimmon,” the name of a city in Dan, probably having been inadvertently repeated from verse 24. (Joshua 21:27) And the Ger′shon·ites of the families of the Levites received from the half tribe of Ma·nas′seh the city of refuge for the manslayer, namely, Go′lan, in Ba′shan, with its pastures and Be·esh′te·rah with its pastures—two cities.

*** it-1 p. 193 Ashtaroth *** At Joshua 21:27, which corresponds with the account at 1 Chronicles 6:71, the city is called Beeshterah. (Joshua 21:41) All the cities of the Levites within the possession of the Israelites were 48 cities together with their pastures.

*** it-2 p. 240 Levi *** Levi, along with his brother Simeon, took drastic action against the defilers of their sister Dinah. (Ge 34:25, 26, 31) This expression of violent anger was cursed by Jacob, who foretold that Levi’s descendants would be scattered in Israel, a prophecy that was fulfilled when the Levites were indeed scattered throughout 48 Levite cities in the territories of Israel’s various tribes in the land of

Joshua Canaan. (Ge 49:7; Jos 21:41) Levi accompanied Jacob into Egypt and died there at 137 years of age.—Ex 1:1, 2; 6:16; see LEVITES. (Joshua 21:43) So Jehovah gave Israel all the land that he had sworn to give to their forefathers, and they took possession of it and settled in it.

*** it-1 p. 402 Canaan *** Though so many of the Canaanites survived the major conquest and resisted subjugation, it could still be said that “Jehovah gave Israel all the land that he had sworn to give to their forefathers,” that he had given them “rest all around,” and that “not a promise failed out of all the good promise that Jehovah had made to the house of Israel; it all came true.” (Jos 21:43-45) All around the Israelites the enemy peoples were cowed and offered no genuine threat to their security. God had stated earlier that he would drive the Canaanites out “little by little” so that the wild beasts would not multiply in a suddenly desolated land. (Ex 23:29, 30; De 7:22) Despite the superior war equipment of the Canaanites, including war chariots with iron scythes, any failure of the Israelites finally to take certain areas could not be charged to Jehovah’s account as a failure on his part to fulfill his promise. (Jos 17:16-18; Jg 4:13) Rather, the record shows that the Israelites’ few defeats were due to unfaithfulness on their part.—Nu 14:44, 45; Jos 7:1-12. (Joshua 21:44) Furthermore, Jehovah gave them rest on every side, just as he had sworn to their forefathers, and not one of all their enemies could stand against them. Jehovah gave all their enemies into their hand.

*** it-1 p. 402 Canaan *** Though so many of the Canaanites survived the major conquest and resisted subjugation, it could still be said that “Jehovah gave Israel all the land that he had sworn to give to their forefathers,” that he had given them “rest all around,” and that “not a promise failed out of all the good promise that Jehovah had made to the house of Israel; it all came true.” (Jos 21:43-45) All around the Israelites the enemy peoples were cowed and offered no genuine threat to their security. God had stated earlier that he would drive the Canaanites out “little by little” so that the wild beasts would not multiply in a suddenly desolated land. (Ex 23:29, 30; De 7:22) Despite the superior war equipment of the Canaanites, including war chariots with iron scythes, any failure of the Israelites finally to take certain areas could not be charged to Jehovah’s account as a failure on his part to fulfill his promise. (Jos 17:16-18; Jg 4:13) Rather, the record shows that the Israelites’ few defeats were due to unfaithfulness on their part.—Nu 14:44, 45; Jos 7:1-12. (Joshua 21:45) Not a promise failed out of all the good promises that Jehovah had made to the house of Israel; all of them came true.

*** si p. 46 par. 24 Bible Book Number 6—Joshua *** The book of Joshua thus provides another vital link in the record leading down to the production of the Kingdom Seed. It provides firm assurance that Jehovah’s Kingdom promises will come to certain fulfillment. Speaking of God’s promise made to Abraham, Isaac, and Jacob and repeated to the Israelites, their descendants, the record states concerning Joshua’s day: “Not a promise failed out of all the good promise that Jehovah had made to the house of Israel; it all came true.” (Josh. 21:45; Gen. 13:14-17) Likewise, with Jehovah’s “good promise” concerning the righteous Kingdom

Joshua of heaven—it shall all come true!

*** it-1 p. 402 Canaan *** Though so many of the Canaanites survived the major conquest and resisted subjugation, it could still be said that “Jehovah gave Israel all the land that he had sworn to give to their forefathers,” that he had given them “rest all around,” and that “not a promise failed out of all the good promise that Jehovah had made to the house of Israel; it all came true.” (Jos 21:43-45) All around the Israelites the enemy peoples were cowed and offered no genuine threat to their security. God had stated earlier that he would drive the Canaanites out “little by little” so that the wild beasts would not multiply in a suddenly desolated land. (Ex 23:29, 30; De 7:22) Despite the superior war equipment of the Canaanites, including war chariots with iron scythes, any failure of the Israelites finally to take certain areas could not be charged to Jehovah’s account as a failure on his part to fulfill his promise. (Jos 17:16-18; Jg 4:13) Rather, the record shows that the Israelites’ few defeats were due to unfaithfulness on their part.—Nu 14:44, 45; Jos 7:1-12. (Joshua 22:4) Now Jehovah your God has given your brothers rest, just as he promised them. So now you may return to your tents in the land that Moses the servant of Jehovah gave you to possess on the other side of the Jordan.

*** gm chap. 7 pp. 92-94 Does the Bible Contradict Itself? *** Different Viewpoints 15 Sometimes the Bible writers wrote about the same event from different viewpoints, or they presented their accounts in different ways. When these differences are taken into consideration, further apparent contradictions are easy to resolve. An example of this is in Numbers 35:14, where Moses speaks of the territory east of the Jordan as “on this side of the Jordan.” Joshua, however, speaking of land to the east of the Jordan, called it “the other side of the Jordan.” (Joshua 22:4) Which is correct? 16 In fact, both are correct. According to the account in Numbers, the Israelites had not yet crossed the Jordan River into the Promised Land, so to them east of the Jordan was “this side.” But Joshua had already crossed the Jordan. He was now, physically, west of the river, in the land of Canaan. So east of the Jordan was, for him, “the other side.” (Joshua 22:10) When they came to the regions of the Jordan in the land of Ca′naan, the Reu ′ben·ites, the Gad′ites, and the half tribe of Ma·nas′seh built an altar there by the Jordan, a large, impressive altar.

Joshua would serve as a constant reminder, “a witness,” that they, too, were God’s people. What a turnabout this explanation made! A different light was cast on what seemed to be a daring sin. Being “slow to anger,” those other tribes were enabled to discern the true situation, and this created understanding.—Proverbs 14:29. (Joshua 22:12) When the Israelites heard about it, the whole assembly of the Israelites congregated at Shi′loh to go to war against them.

*** w86 11/1 p. 23 par. 10 Parents—How Can You ‘Build Up’ Your Home? *** 10 A Bible example that shows the value of discernment is recorded at Joshua 22:9-34. The tribes of Reuben, Gad, and half of Manasseh, who were given land inheritances east of the Jordan River, constructed a gigantic altar on their land. The other tribes, considering this to be apostasy, prepared to punish what appeared to be a deliberate breaking of God’s law. (Leviticus 17:8, 9) Before acting, they sent a delegation to talk with the two and a half tribes. (Proverbs 13:10) The discussion revealed that the altar was not built for offering up sacrifices but “rather out of anxious care.” Separated from the other tribes by the Jordan River, the two and a half tribes were deeply concerned about the possibility of their future generations being cut off from Jehovah’s worship. The altar would serve as a constant reminder, “a witness,” that they, too, were God’s people. What a turnabout this explanation made! A different light was cast on what seemed to be a daring sin. Being “slow to anger,” those other tribes were enabled to discern the true situation, and this created understanding.—Proverbs 14:29. (Joshua 22:22) “The God of gods, Jehovah! The God of gods, Jehovah! He knows, and Israel will also know. If we were rebellious and unfaithful to Jehovah, do not spare us this day.

*** it-1 p. 638 Divine *** In some places in the Hebrew Scriptures, the words ʼEl (the singular form of the word “God”) and ʼElo·him′ (the plural form of excellence of the word “God”) are used one after the other. Thus at Joshua 22:22 and Psalm 50:1 the Hebrew text reads ʼEl ʼElo·him′ Yehwah′. While some translations (Ro; Ps 49:1, BC [Spanish]) simply transliterate the first two words of this phrase, others render them as “the God of gods” (AT, JB, La, VM [Spanish]) or, somewhat more accurately, “The Mighty One, God” (AS, Mo, RS), and “Divine One, God” (NW).—See GOD. (Joshua 22:34) So the Reu′ben·ites and the Gad′ites named the altar, because “it is a witness between us that Jehovah is the true God.”

*** si p. 45 par. 18 Bible Book Number 6—Joshua *** 18 The men of war from the tribes of Reuben and Gad and from the half tribe of Manasseh, who have continued with Joshua up to this time, now return to their inheritances across the Jordan, carrying with them Joshua’s exhortation to faithfulness and his blessing. On the way, as they come close to the Jordan, they erect a great altar. This precipitates a crisis. Since the appointed place for Jehovah’s worship is at the tent of meeting in Shiloh, the western tribes fear treachery and disloyalty, and they prepare for battle against the supposed rebels. However, bloodshed is averted when it is explained that the altar is not for sacrifice but only to serve as “a witness between us [Israel to the east and to the west of the Jordan] that Jehovah is the true God.”—22:34.

Joshua *** it-2 p. 796 Reuben *** At the end of Joshua’s campaign in Canaan he called together the armed forces of Reuben, Gad, and half of the tribe of Manasseh and, after commending them on keeping their promises to Moses, sent them home with his blessing. (Jos 22:1-8) When they reached the Jordan, they erected a huge altar on the western bank, which action, being at first misinterpreted by the other tribes, nearly resulted in a rupture of relations, even civil war. But when it was explained that the altar was not for sacrifices, but was for a witness of faithfulness between the tribes on both sides of the Jordan, the altar was given a name, likely “Witness,” for, as they said, “It is a witness between us that Jehovah is the true God.”—Jos 22:9-34.

*** w86 11/1 p. 23 par. 10 Parents—How Can You ‘Build Up’ Your Home? *** 10 A Bible example that shows the value of discernment is recorded at Joshua 22:9-34. The tribes of Reuben, Gad, and half of Manasseh, who were given land inheritances east of the Jordan River, constructed a gigantic altar on their land. The other tribes, considering this to be apostasy, prepared to punish what appeared to be a deliberate breaking of God’s law. (Leviticus 17:8, 9) Before acting, they sent a delegation to talk with the two and a half tribes. (Proverbs 13:10) The discussion revealed that the altar was not built for offering up sacrifices but “rather out of anxious care.” Separated from the other tribes by the Jordan River, the two and a half tribes were deeply concerned about the possibility of their future generations being cut off from Jehovah’s worship. The altar would serve as a constant reminder, “a witness,” that they, too, were God’s people. What a turnabout this explanation made! A different light was cast on what seemed to be a daring sin. Being “slow to anger,” those other tribes were enabled to discern the true situation, and this created understanding.—Proverbs 14:29. (Joshua 23:2) Joshua summoned all Israel, its elders, its heads, its judges, and its officers, and he said to them: “I have grown old; I am advanced in years.

*** w92 7/1 p. 12 par. 15 Jehovah, the Impartial “Judge of All the Earth” *** 15 It can be seen that age was not the sole criterion for selecting men to act as judges. Moses stated: “Get wise and discreet and experienced men of your tribes, that I may set them as heads over you.” (Deuteronomy 1:13) Moses was perfectly familiar with what young Elihu had stated many years before: “It is not those merely abundant in days that prove wise, nor those just old that understand judgment.” (Job 32:9) Certainly, those appointed had to be “experienced men.” But above all they had to be capable, God-fearing, trustworthy men, who hated unjust profit and who were wise and discreet. It seems evident, therefore, that the “heads” and “judges” mentioned at Joshua 23:2 and 24:1 were not distinct from “the older men” mentioned in those same verses but were chosen from among them.—See Insight on the Scriptures, Volume 2, page 549.

Joshua (Joshua 23:6) “Now you must be very courageous to observe and carry out all that is written in the book of the Law of Moses by never deviating from it to the right or to the left,

*** si p. 13 par. 2 Bible Book Number 1—Genesis *** Genesis is the first book of the Pentateuch (an Anglicized Greek word meaning “five rolls” or “fivefold volume”). Evidently this was originally one book called the Torah (Law) or “the book of the law of Moses” but was later divided into the five rolls for easier handling.—Josh. 23:6; Ezra 6:18. (Joshua 23:14) “Now look! I am about to die, and you well know with all your heart and with all your soul that not one word out of all the good promises that Jehovah your God has spoken to you has failed. They have all come true for you. Not one word of them has failed.

*** w10 1/1 p. 12 A Fulfiller of Promises *** Here are a few of the promises, or assurances, that Joshua saw fulfilled. Jehovah would give Israel a land of their own. (Compare Genesis 12:7 with Joshua 11:23.) Jehovah would deliver Israel out of Egypt. (Compare Exodus 3:8 with Exodus 12:29-32.) Jehovah would sustain his people.—Compare Exodus 16:4, 13-15 with Deuteronomy 8:3, 4.

*** w10 1/1 p. 12 A Fulfiller of Promises *** Why is Jehovah deserving of such trust? To answer that, let us examine the words of Joshua—a man who put his complete trust in Jehovah—recorded at Joshua 23:14. Consider the setting. Joshua, Moses’ successor as leader of Israel, is approaching 110 years of age. During his long life, he has observed firsthand many of the mighty acts that Jehovah performed in behalf of Israel, including the miraculous deliverance through the Red Sea some 60 years earlier. Now, a reflective Joshua calls together Israel’s “older men and its heads and its judges and its officers.” (Joshua 23:2) The words he now speaks reveal not just a wisdom born of age but the meditations of a heart full of faith. “I am going today in the way of all the earth,” explains Joshua. The phrase “the way of all the earth” is an idiom for death. Joshua is, in effect, saying, “I do not have much longer to live.” Knowing that he is about to die, Joshua no doubt has spent many quiet hours contemplating his life. What parting words does he have for his fellow worshippers? Joshua continues: “Not one word out of all the good words that Jehovah your God has spoken to you has failed. They have all come true for you. Not one word of them has failed.” These are the words of a man who has full trust in God. The reason? Looking back on all that he has seen, Joshua has come to know that Jehovah fulfills His promises—always. The implication is clear: Joshua wants his fellow Israelites to have absolute faith that all of Jehovah’s promises for their future will also come true. Commenting on Joshua 23:14, one Bible reference work says: “Bring forth every promise from the Bible; then search the annals of the world; and inquire of every creature in it, to find one single instance of God’s violating or forgetting a promise.” If it were possible to conduct such an examination, we would reach the same conclusion as did Joshua—Jehovah’s promises never fail to come true.—1 Kings 8:56; Isaiah 55:10, 11.

Joshua *** w08 5/15 pp. 17-18 pars. 4-5 While You Are Young, Choose to Serve Jehovah *** 4 Another reason to serve Jehovah is found in the words of the Israelite leader Joshua. Near the end of his life, Joshua told God’s people: “You well know with all your hearts and with all your souls that not one word out of all the good words that Jehovah your God has spoken to you has failed. They have all come true for you.” Why could Joshua say this?—Josh. 23:14. 5 As a child growing up in Egypt, Joshua must have come to know of Jehovah’s promise to give the Israelites a land of their own. (Gen. 12:7; 50:24, 25; Ex. 3:8) Then Joshua watched as Jehovah began to fulfill that promise by bringing the Ten Plagues upon Egypt and forcing obstinate Pharaoh to let the sons of Israel go. Joshua was among those who were delivered through the Red Sea, and then he watched as that sea swallowed up Pharaoh and his army. During a long journey through “the great and fear-inspiring wilderness” of the Sinai Desert, Joshua saw how Jehovah provided everything the Israelites needed. Not a single one died of thirst or hunger. (Deut. 8:3-5, 14-16; Josh. 24:5-7) When the time came for the Israelites to conquer mighty Canaanite nations and take possession of the Promised Land, Joshua saw how the God whom he and the other Israelites worshipped backed them in this work.—Josh. 10:14, 42.

*** w07 11/1 pp. 22-24 The Word of Jehovah Never Fails *** The Word of Jehovah Never Fails “Not one word out of all the good words that Jehovah your God has spoken to you has failed. They have all come true for you.”—JOSHUA 23:14. HE WAS a dynamic and fearless military commander, a man of faith and integrity. He walked with Moses and was handpicked by Jehovah to lead the nation of Israel out of a fear-inspiring wilderness into a land flowing with milk and honey. Toward the end of his life, this highly respected man, Joshua, gave a moving farewell speech to the older men of Israel. Doubtless, that speech fortified the faith of those who listened to him. It can do the same for you. 2 Picture the setting, as described in the Bible: “It came about many days after Jehovah had given Israel rest from all their enemies all around, when Joshua was old and advanced in days, that Joshua proceeded to call all Israel, its older men and its heads and its judges and its officers, and to say to them: ‘As for me, I have grown old, I have advanced in days.’”—Joshua 23:1, 2. 3 Joshua was approaching 110 years of age, having lived during one of the most exciting periods in the history of God’s people. He had been an eyewitness to mighty acts of God, and he had seen the fulfillment of many of Jehovah’s promises. Thus, it was with the absolute conviction of firsthand experience that he said: “You well know with all your hearts and with all your souls that not one word out of all the good words that Jehovah your God has spoken to you has failed. They have all come true for you. Not one word of them has failed.”—Joshua 23:14. 4 What words of Jehovah had come true in Joshua’s lifetime? We will consider three assurances that Jehovah gave the Israelites. First, God would deliver them from bondage. Second, he would protect them. Third, he would sustain them. Jehovah has given similar assurances to his modern-day people, and we have seen them come true during our lifetime. Before we discuss what Jehovah has done in modern times, though, let us consider his activity in Joshua’s day. Jehovah Delivers His People 5 When the Israelites cried out to God because of their slavery in Egypt, Jehovah took notice.

Joshua (Exodus 2:23-25) At the burning bush, Jehovah said to Moses: “I am proceeding to go down to deliver [my people] out of the hand of the Egyptians and to bring them up out of that land to a land good and spacious, to a land flowing with milk and honey.” (Exodus 3:8) How exciting it must have been to see Jehovah bring this about! When Pharaoh refused to let Israel leave Egypt, Moses informed him that God would turn the waters of the Nile into blood. Jehovah’s word did not fail. The water in the Nile River was turned into blood. The fish died, and the river water was undrinkable. (Exodus 7:14-21) Pharaoh remained obstinate, and Jehovah brought nine more plagues, describing each one in advance. (Exodus, chapters 8-12) After the tenth plague struck dead the firstborn of Egypt, Pharaoh ordered the Israelites to leave—and leave they did!—Exodus 12:29- 32. 6 That deliverance opened the way for Jehovah to adopt Israel as his chosen nation. It magnified Jehovah as the Fulfiller of promises, the one whose word never fails. It demonstrated Jehovah’s supremacy over the gods of the nations. Reading about that deliverance strengthens our faith. Imagine what it must have been like to experience it! Joshua saw that Jehovah was without doubt “the Most High over all the earth.”—Psalm 83:18. Jehovah Protects His People 7 What of the second assurance—Jehovah would protect his people? This assurance was implicit in Jehovah’s promise that he would deliver them from Egypt and let them enter the Promised Land. Recall that the enraged Pharaoh pursued Israel with his powerful army, equipped with hundreds of chariots. How confident that arrogant man must have been, especially when the Israelites appeared to be trapped between the mountains and the sea! Now God stepped in to protect his people by stationing a cloud between the two camps. On the Egyptian side was darkness; on the Israelite side was light. While the cloud stalled the Egyptian advance, Moses lifted his rod and the waters of the Red Sea parted, providing both an escape path for the Israelites and a trap for the Egyptians. Jehovah utterly destroyed Pharaoh’s mighty military machine, protecting His people from certain defeat.—Exodus 14:19-28. 8 After crossing the Red Sea, the Israelites wandered in a land described as a “vast and terrible wilderness infested with poisonous snakes and scorpions, a thirsty, waterless land.” (Deuteronomy 8:15, The New English Bible) Jehovah protected his people there too. And what of their entry into the Promised Land? Powerful Canaanite armies opposed them. Yet, Jehovah said to Joshua: “Get up, cross this Jordan, you and all this people, into the land that I am giving to them, to the sons of Israel. Nobody will take a firm stand before you all the days of your life. Just as I proved to be with Moses I shall prove to be with you. I shall neither desert you nor leave you entirely.” (Joshua 1:2, 5) Those words of Jehovah did not fail. Within roughly six years, Joshua defeated 31 kings and subjugated large sections of the Promised Land. (Joshua 12:7-24) That conquest would have been impossible without Jehovah’s protective care. Jehovah Sustains His People 9 Consider now the third assurance—Jehovah would sustain his people. Shortly after their deliverance from Egypt, God promised the Israelites: “Here I am raining down bread for you from the heavens; and the people must go out and pick up each his amount day for day.” Sure enough, God provided that ‘bread from heaven.’ “When the sons of Israel got to see it, they began to say to one another: ‘What is it?’” It was manna, the bread that Jehovah had promised them.—Exodus 16:4, 13-15. 10 For 40 years in the wilderness, Jehovah cared for the Israelites, providing them with food and water. He even saw to it that their mantles did not wear out and that their feet did not become

Joshua swollen. (Deuteronomy 8:3, 4) Joshua witnessed it all. Jehovah delivered, protected, and sustained his people, just as he had promised them. (Joshua 24:1) Joshua then assembled all the tribes of Israel together at She′chem and summoned the elders of Israel, its heads, its judges, and its officers, and they stood before the true God.

*** it-2 p. 549 Older Man *** References to “all Israel, its older men and its heads and its judges and its officers” (Jos 23:2; 24:1), “the older men of Israel and all the heads of the tribes, the chieftains of the paternal houses” (2Ch 5:2), do not mean that the “heads,” “judges,” “officers,” and “chieftains” were distinct from the “older men” but, rather, indicate that those named in such a specific way held singular offices within the body of older men.—Compare 2Ki 19:2; Mr 15:1. (Joshua 24:2) Joshua said to all the people: “This is what Jehovah the God of Israel says, ‘It was on the other side of the River that your forefathers lived a long time ago—Te′rah the father of Abraham and the father of Na′hor—and they used to serve other gods.

*** ia chap. 3 p. 25 par. 2 “The Father of All Those Having Faith” *** But now, as the tenth generation from Noah was spreading abroad in the earth, pure worship was becoming a rarity. People everywhere were worshipping pagan gods. Even Abram’s father, Terah, was involved in idolatry, perhaps making idols.—Josh. 24:2.

*** w04 12/1 p. 12 par. 1 Highlights From the Book of Joshua *** 24:2—Was Abraham’s father, Terah, a worshiper of idols? Initially, Terah was not a worshiper of Jehovah God. He likely worshiped the moon-god named Sin—a popular deity in Ur. According to Jewish tradition, Terah might even have been a maker of idols. However, when Abraham leaves Ur at God’s command, Terah goes with him to Haran.—Genesis 11:31.

*** w01 8/15 p. 14 par. 4 Abraham—An Example of Faith *** According to some Jewish traditions, Abram’s father, Terah, was himself a maker of idols. (Joshua 24:2, 14, 15)

Joshua *** it-1 pp. 28-29 Abraham *** Abraham was a native of the Chaldean city of Ur, a thriving metropolis located in the land of Shinar, near the present junction of the Euphrates and Tigris rivers. It was about 240 km (150 mi) SE of Nimrod’s onetime royal city of Babel, or Babylon, so notorious for its unfinished Tower of Babel. In Abraham’s time, the city of Ur was steeped in Babylonish idolatry and the worship of its patron moon-god Sin. (Jos 24:2, 14, 15)

*** it-1 p. 768 Euphrates *** Because of its preeminence, it was often designated simply as “the River.”—Jos 24:2, 15; Ps 72:8.

*** it-1 p. 1169 Idol, Idolatry *** The next city mentioned in the Scriptures, Ur of the Chaldeans, like Babel, was not devoted to the worship of the true God, Jehovah. Archaeological diggings there have revealed that the patron deity of that city was the moon-god Sin. It was in Ur that Terah, the father of Abram (Abraham), resided. (Ge 11:27, 28) Living in the midst of idolatry, Terah may have engaged in it, as is indicated centuries later by Joshua’s words to the Israelites: “It was on the other side of the River [Euphrates] that your forefathers dwelt a long time ago, Terah the father of Abraham and the father of Nahor, and they used to serve other gods.” (Jos 24:2) But Abraham displayed faith in the true God, Jehovah.

*** it-2 pp. 429-430 Moon *** Moon Worship. While guided by the moon as a time indicator in determining their months and festival seasons, the Israelites were to remain free from the practice of moon worship that was prominent in the nations around them. The moon-god Sin was the city god of Ur, the capital of Sumer, the location from which Abraham and his family departed for the Promised Land. Though the inhabitants of Ur were polytheistic, the moon-god Sin, a male deity, was the supreme god to whom their temple and altars were primarily devoted. Abraham and his party traveled from Ur to Haran, which was another major center of moon worship. Abraham’s father Terah, who died in Haran, apparently practiced such idolatrous worship. (Ge 11:31, 32) In any case, these circumstances add weight to the significance of Joshua’s warning to Israel prior to their entry into the Promised Land, as recorded at Joshua 24:2, 14: “This is what Jehovah the God of Israel has said, ‘It was on the other side of the River [Euphrates] that your forefathers dwelt a long time ago, Terah the father of Abraham and the father of Nahor, and they used to serve other gods.’ And now fear Jehovah and serve him in faultlessness and in truth, and remove the gods that your forefathers served on the other side of the River and in Egypt, and serve Jehovah.” (Joshua 24:3) “‘In time I took your forefather Abraham from the other side of the River and had him walk through all the land of Ca′naan and made his offspring many. I gave him Isaac;

*** w01 8/15 p. 14 Abraham—An Example of Faith ***

Joshua Though the Euphrates presently runs about ten miles [16 km] east of the former site of Ur, evidence indicates that in ancient times the river ran just west of the city. Thus, Abram could later be referred to as coming from “the other side of the [Euphrates] River.”—Joshua 24:3.

*** it-2 p. 1142 Ur *** Though at present the Euphrates River runs about 16 km (10 mi) E of the site of Ur, evidence indicates that in ancient times the Euphrates ran just W of the city. Historian and geographer Henri Gaubert, in his book Abraham, Loved by God, stated: “At the time of Abram the three great rivers (Karun, Tigris and Euphrates) flowed into the waters of the Persian Gulf by three separate estuaries. It is well to point out here the site of the city of Ur . . . on the left [east] bank of the Euphrates. The Hebrew tribe of Abram, originating in the city-state of Ur, could, in consequence, be perfectly correctly designated by the phrase ‘the people from beyond the river.’”—1968, p. 8. Also, a revised and updated edition of Sir Leonard Wooley’s Excavations at Ur shows that the Euphrates was definitely W of Ur. Speaking of Ur’s defenses, it states: “This massive fortification was further strengthened by the fact that the river Euphrates (as can be seen from the sunken line of its old bed) washed the foot of the western rampart while fifty yards from the foot of the eastern rampart there had been dug a broad canal which left the river immediately above the north end of the town, so that on three sides Ur was ringed with a moat.” (Ur ‘of the Chaldees,’ by P. R. S. Moorey, 1982, p. 138) Thus it can be appropriately stated that Jehovah took Abraham “from the other side of the River,” that is, the Euphrates.—Jos 24:3. (Joshua 24:9) Then Ba′lak son of Zip′por, the king of Mo′ab, rose up and fought against Israel. So he summoned Ba′laam the son of Be′or to curse you.

*** it-2 p. 419 Moab *** Although making no claim to the former Moabite territory taken by the Israelites from the Amorites, Balak did fear for his realm. He therefore consulted with the older men of Midian and then sent messengers, older men of both Moab and Midian, to hire the prophet Balaam to come and curse Israel. (Nu 22:2-8; compare Jg 11:25.) In this way Balak ‘fought’ against the Israelites. (Jos 24:9) Jehovah, however, caused Balaam to bless Israel and even to foretell Israel’s ascendancy over Moab. (Nu chaps 23, 24; Jos 24:10; Ne 13:1, 2; Mic 6:5) (Joshua 24:13) Thus I gave you a land for which you had not toiled and cities that you had not built, and you settled in them. You are eating from vineyards and olive groves that you did not plant.’

*** it-2 p. 551 Olive *** At the time of the Exodus from Egypt, the Israelites were promised that the land into which they would come was one of “oil olives and honey,” with “vineyards and olive trees that [they] did not plant.” (De 6:11; 8:8; Jos 24:13) Since the olive is a slow-growing tree and may take ten years or more to begin bearing good harvests, the fact that these trees were already growing was a decided advantage for the Israelites. The tree is exceptionally long-lived, producing fruit for hundreds of years, and it is suggested that some of the olive trees in Palestine date back more than 1,000 years. (Joshua 24:14) “Therefore, fear Jehovah and serve him with integrity and faithfulness, and remove the gods that your forefathers served on the other side of the River and in Egypt, and serve Jehovah.

Joshua *** it-1 p. 690 Egypt, Egyptian *** The nation of Israel did not completely escape contamination with such false worship during its two centuries of sojourning in Egypt (Jos 24:14), and this was doubtless, to a considerable extent, at the root of the wrong attitudes displayed early in the Exodus journey. Though Jehovah instructed the Israelites to throw away “the dungy idols of Egypt,” they failed to do so. (Eze 20:7, 8; 23:3, 4, 8) The making of a golden calf for worship in the wilderness likely reflects the Egyptian animal worship that had infected some Israelites. (Ex 32:1-8; Ac 7:39-41)

*** it-2 pp. 429-430 Moon *** Moon Worship. While guided by the moon as a time indicator in determining their months and festival seasons, the Israelites were to remain free from the practice of moon worship that was prominent in the nations around them. The moon-god Sin was the city god of Ur, the capital of Sumer, the location from which Abraham and his family departed for the Promised Land. Though the inhabitants of Ur were polytheistic, the moon-god Sin, a male deity, was the supreme god to whom their temple and altars were primarily devoted. Abraham and his party traveled from Ur to Haran, which was another major center of moon worship. Abraham’s father Terah, who died in Haran, apparently practiced such idolatrous worship. (Ge 11:31, 32) In any case, these circumstances add weight to the significance of Joshua’s warning to Israel prior to their entry into the Promised Land, as recorded at Joshua 24:2, 14: “This is what Jehovah the God of Israel has said, ‘It was on the other side of the River [Euphrates] that your forefathers dwelt a long time ago, Terah the father of Abraham and the father of Nahor, and they used to serve other gods.’ And now fear Jehovah and serve him in faultlessness and in truth, and remove the gods that your forefathers served on the other side of the River and in Egypt, and serve Jehovah.” (Joshua 24:15) Now if it seems bad to you to serve Jehovah, choose for yourselves today whom you will serve, whether the gods that your forefathers served on the other side of the River or the gods of the Am′or·ites in whose land you are dwelling. But as for me and my household, we will serve Jehovah.”

*** w06 6/1 p. 27 pars. 5-6 ‘Choose Life to Keep Alive’ *** 5 In 1473 B.C.E., Joshua led the Israelites into the Promised Land. In a powerful exhortation uttered before his death, Joshua entreated the whole nation: “Now if it is bad in your eyes to serve Jehovah, choose for yourselves today whom you will serve, whether the gods that your forefathers who were on the other side of the River served or the gods of the Amorites in whose land you are dwelling.” Then, referring to his family, he continued: “As for me and my household, we shall serve Jehovah.”—Joshua 24:15. 6 Earlier, Jehovah had urged Joshua to be courageous and strong, instructing him not to deviate from obedience to God’s Law. Rather, by reading the book of the Law in an undertone day and night, Joshua would be able to make his way successful. (Joshua 1:7, 8) And so it proved to be. Joshua’s choice led to blessings. “Not a promise failed out of all the good promise that Jehovah had made to the house of Israel,” Joshua declared. “It all came true.”—Joshua 21:45.

*** it-1 p. 768 Euphrates ***

Joshua Because of its preeminence, it was often designated simply as “the River.”—Jos 24:2, 15; Ps 72:8.

*** w86 12/15 p. 26 par. 19 “Jehovah Our God We Shall Serve” *** 19 Then Joshua put it plainly to the people: “If it is bad in your eyes to serve Jehovah, choose for yourselves today whom you will serve. . . . AS FOR ME AND MY HOUSEHOLD, WE SHALL SERVE JEHOVAH.” Can these words be echoed by each of us individually, by believing members of our families, by our congregations, by the worldwide “household of God”? Surely they can! (Ephesians 2:19) The people in Joshua’s day answered him, saying: “Jehovah our God we shall serve, and to his voice we shall listen!” (Joshua 24:15, 24) But, sadly, in later years they failed to do so. We do not want to be like those who failed. We want to be like Joshua and his household, like Caleb, like the Gibeonites, and like Rahab. Yes, “WE SHALL SERVE JEHOVAH.” May we do this courageously and with complete confidence that nothing “will be able to separate us from God’s love that is in Christ Jesus our Lord.”—Romans 8:39. (Joshua 24:24) The people said to Joshua: “We will serve Jehovah our God, and we will obey his voice!”

*** w86 12/15 p. 26 par. 19 “Jehovah Our God We Shall Serve” *** The people in Joshua’s day answered him, saying: “Jehovah our God we shall serve, and to his voice we shall listen!” (Joshua 24:15, 24) But, sadly, in later years they failed to do so. We do not want to be like those who failed. We want to be like Joshua and his household, like Caleb, like the Gibeonites, and like Rahab. Yes, “WE SHALL SERVE JEHOVAH.” May we do this courageously and with complete confidence that nothing “will be able to separate us from God’s love that is in Christ Jesus our Lord.”—Romans 8:39. (Joshua 24:26) Then Joshua wrote these words in the book of God’s Law and took a great stone and set it up under the large tree that is by the sanctuary of Jehovah.

*** it-2 p. 860 Sanctuary *** SANCTUARY A place set apart for the worship of God or of gods, a holy place; a divine habitation. (1Ch 22:19; Isa 16:12; Eze 28:18; Am 7:9, 13) A “sanctuary” need not necessarily be a special building, for the one at Shechem referred to at Joshua 24:25, 26 may simply have been the site where Abraham had centuries earlier erected an altar. (Ge 12:6, 7) (Joshua 24:32) The bones of Joseph, which the Israelites had brought up out of Egypt, were buried in She′chem in the portion of the field that Jacob had acquired from the sons of Ha′mor, She′chem’s father, for 100 pieces of money; and it became the inheritance of the sons of Joseph.

*** it-2 pp. 914-915 Shechem *** When Jacob’s descendants, the Israelites, entered the Promised Land after the sojourn of more than two centuries in Egypt, they buried Joseph’s bones “in Shechem in the tract of the field that Jacob had acquired from the sons of Hamor.” (Jos 24:32) However, in his defense before the Jews, Stephen said that Joseph was buried “in the tomb that Abraham had bought . . . from the sons of

Joshua Hamor in Shechem.” (Ac 7:16) Perhaps Stephen’s statement was an elliptic one. If the ellipsis was filled in, Stephen’s statement could read: ‘Jacob went down into Egypt. And he deceased; and so did our forefathers, and they were transferred to Shechem and were laid in the tomb that Abraham had bought for a price with silver money [and in that bought] from the sons of Hamor in Shechem.’ (Ac 7:15, 16) There is also a possibility that, since Jacob was Abraham’s grandson, the purchase could have been ascribed to Abraham as the patriarchal head. This would be using the name of the forefather as applying to and being used for the descendants, in the same manner as the names Israel (Jacob) and others were later used.—Compare Ho 11:1, 3, 12; Mt 2:15-18.

Joshua