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Joshua 22:9–34 — The Altar of Witness. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

So the Reubenites, the Gadites, and the half-tribe of Manasseh left the Israelites at Shiloh in the land of Canaan to return to their own land of Gilead, which they had acquired according to the command of the LORD through Moses.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·yā·šu·ḇū bə·nê- rə·’ū·ḇên ū·ḇə·nê- ḡāḏ wa·ḥă·ṣî šê·ḇeṭ ham·naš·šeh mê·’êṯ way·yê·lə·ḵū bə·nê yiś·rā·’êl miš·ši·lōh ’ă·šer bə·’e·reṣ- kə·nā·‘an lā·le·ḵeṯ ’el- ’e·reṣ hag·gil·‘āḏ ’el- ’e·reṣ ’ă·ḥuz·zā·ṯām ’ă·šer nō·ḥă·zū- ḇāh ‘al- pî Yah·weh bə·yaḏ- mō·šeh

Word by word31 · parsed

וַיָּשֻׁ֣בוּway·yā·šu·ḇūH7725

√ shûwb — to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

H7725 (shûb), Qal consecutive imperfect: the narrative “and they turned back.” This is the keyword of the whole episode — the same verb the accusers hurl in v.16 (“turning away from the LORD”), so the homeward turn is set in tension with apostate turning from the very first word.

בְּנֵי־bə·nê-So the ReubenitesH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural construct

רְאוּבֵ֨ןrə·’ū·ḇên. . .H7205

√ Rᵉʼûwbên — Reuben, a son of JacobNounpropermasculine singular

וּבְנֵי־ū·ḇə·nê-the GaditesH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcConjunctive wawNounmasculine plural construct

גָ֜דḡāḏ. . .H1410

√ Gâd — Gad, a son of Jacob, including his tribe and its territoryNounpropermasculine singular

וַחֲצִ֣י׀wa·ḥă·ṣîand the half-tribeH2677

√ chêtsîy — the half or middleConjunctive wawNounmasculine singular construct

שֵׁ֣בֶטšê·ḇeṭ. . .H7626

√ shêbeṭ — a scion, iNounmasculine singular construct

הַֽמְנַשֶּׁ֗הham·naš·šehof ManassehH4519

√ Mᵉnashsheh — Menashsheh, a grandson of Jacob, also the tribe descended from him, and its territoryArticleNounpropermasculine singular

מֵאֵת֙mê·’êṯ. . .H854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPreposition-mDirect object marker

וַיֵּלְכ֡וּway·yê·lə·ḵūleftH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

בְּנֵ֣יbə·nêthe IsraelitesH1121

יִשְׂרָאֵ֔לyiś·rā·’êl. . .H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

מִשִּׁלֹ֖הmiš·ši·lōhat ShilohH7887

√ Shîylôh — Shiloh, a place in PalestinePreposition-mNounproperfeminine singular

אֲשֶׁ֣ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

בְּאֶֽרֶץ־bə·’e·reṣ-in the landH776

√ ʼerets — the earth (at large, or partitively a land)Preposition-bNounfeminine singular construct

Gilead (H1568) here stands by synecdoche for the whole Transjordan — Reuben, Gad, and eastern Manasseh — not the strict region only; the narrator marks the geographic divide that the rest of the chapter must heal.

כְּנָ֑עַןkə·nā·‘anof CanaanH3667

√ Kᵉnaʻan — Kenaan, a son a HamNounpropermasculine singular

לָלֶ֜כֶתlā·le·ḵeṯto returnH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Preposition-lVerbQalInfinitive construct

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

אֶ֣רֶץ’e·reṣtheir own landH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular construct

הַגִּלְעָ֗דhag·gil·‘āḏof GileadH1568

√ Gilʻâd — Gilad, a region East of the JordanArticleNounproperfeminine singular

אֶל־’el-. . .H413

√ ʼêl — near, with or amongPreposition

אֶ֤רֶץ’e·reṣ. . .H776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular construct

אֲחֻזָּתָם֙’ă·ḥuz·zā·ṯām. . .H272

√ ʼăchuzzâh — something seized, iNounfeminine singular constructthird person masculine plural

אֲשֶׁ֣ר’ă·šerwhichH834

√ ʼăsher — who, which, what, thatPronounrelative

נֹֽאחֲזוּ־nō·ḥă·zū-they had acquiredH270

√ ʼâchaz — to seize (often with the accessory idea of holding in possession)VerbNifalPerfectthird person common plural

בָ֔הּḇāh

Prepositionthird person feminine singular

עַל־‘al-according toH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

“By the mouth of the LORD by the hand of Moses” (H6310 peh + H3027 yad) ties the Transjordan settlement back to its lawful charter in Numbers 32; the altar crisis is, at root, a dispute over whether that charter still binds these tribes to the one sanctuary.

פִּ֥יpîthe commandH6310

√ peh — the mouth (as the means of blowing), whether literal or figurative (particularly speech)Nounmasculine singular construct

יְהוָ֖הYah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

בְּיַד־bə·yaḏ-throughH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcPreposition-bNounfeminine singular construct

מֹשֶֽׁה׃mō·šehMosesH4872

√ Môsheh — Mosheh, the Israelite lawgiverNounpropermasculine singular

Literal — word-for-word from the original

And-they-turned-back the-sons-of-Reuben and-the-sons-of-Gad and-the-half-tribe of-Manasseh, and-they-departed from the-sons-of-Israel from-Shiloh, which is in-the-land-of-Canaan, to-go to-the-land of-the-Gilead, to-the-land of-their-possession, in-which they-had-been-given-possession by-the-mouth of-the-LORD by-the-hand of-Moses.

Where the English smooths the original

וַיָּשֻׁ֣בוּ BSB “left” softens way·yā·šu·ḇū (H7725 shûb), the verb of turning back / returning — the same root that v.16 and v.29 use for turning away from the LORD. The chapter is a meditation on the word “turn”: here the tribes turn home; the fear is that the turn home is a turn from God.
נֹֽאחֲז֖וּ “which they had acquired” renders a Niphal of H270 (ʾāḥaz), to be given a holding / be settled as possessors — not a purchase but a grant. The land east of Jordan is covenant inheritance, not real estate; the English “acquired” loses the theology of gift.
עַל־פִּ֥י BSB “according to the command” flattens the idiom by the mouth of the LORD (H6310, peh) paired with by the hand of Moses — a mouth-and-hand pairing that locates authority in God’s spoken word mediated through the prophet, the Numbers 32 grant.

The Voices✦ 4 public domain

Albert BarnesNotes on the Bible1834

The word rendered "borders" is noteworthy; it means circuits, arrondissements.

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Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

a facsimile of the altar at Shiloh, as a witness that they acknowledged the same God and practised the same rites of worship as the brethren in Canaan.

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Cambridge Bible for Schools and Colleges—1880s

this altar, erected by the two and a half tribes on their return from Western Palestine as a “witness” that they too were co-heirs with their brethren on the other side of the river

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

a great altar to see to," i.e., one which caught the eye on account of its size, since it was to serve for a memorial

source ↗

And when they came to Geliloth near the Jordan in the land of Canaan, the Reubenites, the Gadites, and the half-tribe of Manasseh built an imposing altar there by the Jordan.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·yā·ḇō·’ū ’el- gə·lî·lō·wṯ hay·yar·dên ’ă·šer bə·’e·reṣ kə·nā·‘an ḇə·nê- rə·’ū·ḇên ū·ḇə·nê- ḡāḏ wa·ḥă·ṣî šê·ḇeṭ ham·naš·šeh way·yiḇ·nū gā·ḏō·wl lə·mar·’eh miz·bê·aḥ šām ‘al- hay·yar·dên miz·bê·aḥ

Word by word22 · parsed

וַיָּבֹ֙אוּ֙way·yā·ḇō·’ūAnd when they cameH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

גְּלִיל֣וֹתgə·lî·lō·wṯGelilothH1552

√ gᵉlîylâh — a circuit or regionNounfeminine plural construct

H1552 gəlîlâh appears in only five verses; it is the rare lexeme on which the verbal cross-references in this unit turn. It denotes rolled or circling terrain — the bends of the Jordan — hence the Cambridge gloss “the circles of the Jordan.”

הַיַּרְדֵּ֔ןhay·yar·dênnear the JordanH3383

√ Yardên — Jarden, the principal river of PalestineArticleNounproperfeminine singular

אֲשֶׁ֖ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

בְּאֶ֣רֶץbə·’e·reṣin the landH776

√ ʼerets — the earth (at large, or partitively a land)Preposition-bNounfeminine singular construct

כְּנָ֑עַןkə·nā·‘anof CanaanH3667

√ Kᵉnaʻan — Kenaan, a son a HamNounpropermasculine singular

בְנֵי־ḇə·nê-the ReubenitesH1121

רְאוּבֵ֣ןrə·’ū·ḇên. . .H7205

√ Rᵉʼûwbên — Reuben, a son of JacobNounpropermasculine singular

וּבְנֵי־ū·ḇə·nê-the GaditesH1121

גָ֡דḡāḏ. . .H1410

√ Gâd — Gad, a son of Jacob, including his tribe and its territoryNounpropermasculine singular

וַחֲצִ֣יwa·ḥă·ṣîand the half-tribeH2677

√ chêtsîy — the half or middleConjunctive wawNounmasculine singular construct

שֵׁבֶט֩šê·ḇeṭ. . .H7626

√ shêbeṭ — a scion, iNounmasculine singular construct

הַֽמְנַשֶּׁ֨הham·naš·šehof ManassehH4519

√ Mᵉnashsheh — Menashsheh, a grandson of Jacob, also the tribe descended from him, and its territoryArticleNounpropermasculine singular

וַיִּבְנ֣וּway·yiḇ·nūbuiltH1129

√ bânâh — to build (literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

גָּד֖וֹלgā·ḏō·wlvvvH1419

√ gâdôwl — great (in any sense)Adjectivemasculine singular

לְמַרְאֶֽה׃lə·mar·’ehan imposingH4758

√ marʼeh — a view (the act of seeing)Preposition-lNounmasculine singular

lə·marʼeh (H4758, from rāʾâh, “to see”): the altar is defined by its visibility. An altar meant for witness must be seen; the witness motif (v.27, v.34) is already encoded in the architecture.

מִזְבֵּ֙חַ֙miz·bê·aḥaltarH4196

√ mizbêach — an altarNounmasculine singular

miz·bê·aḥ (H4196) shares the root zāḇaḥ, “to slaughter / sacrifice” — so the very word “altar” carries the suspicion of sacrifice that the rest of the chapter must disarm. The builders will insist (v.26) it is an altar that is not for sacrifice.

שָׁ֤םšāmthereH8033

√ shâm — there (transferring to time) thenAdverb

עַל־‘al-byH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

הַיַּרְדֵּ֔ןhay·yar·dênthe JordanH3383

√ Yardên — Jarden, the principal river of PalestineArticleNounproperfeminine singular

מִזְבֵּ֥חַmiz·bê·aḥ. . .H4196

√ mizbêach — an altarNounmasculine singular

Literal — word-for-word from the original

And-they-came to the-Geliloth of-the-Jordan, which is in-the-land-of-Canaan; and-they-built the-sons-of-Reuben and-the-sons-of-Gad and-the-half-tribe of-Manasseh there an-altar by the-Jordan — an-altar great to-the-sight.

Where the English smooths the original

גְּלִיל֣וֹת BSB treats gə·lî·lōwṯ (H1552, gəlîlâh) as the place-name “Geliloth,” but the word means circles, circuits, regions (Barnes: “circuits, arrondissements”). The same rare noun marks borderlands in Joshua 13:2, Joel 3:4, Ezekiel 47:8 — a frontier word, fitting for an altar built on the seam between the tribes.
גָּד֖וֹל לְמַרְאֶֽה “an imposing altar” for gā·ḏōw·l lə·marʼeh — literally great to the sight / great to behold. The size is the point: it was built to be seen from a great distance, a monument before it was ever a misunderstanding. Bishop Horsley even read it “great in appearance,” i.e. only looking like an altar.
שָׁ֤ם BSB “there” translates shām (H8033), but Benson, Poole, and Gill note the Hebrew adverb can mark time as well as place — “then” — which is how they reconcile the altar’s site east of Jordan with a building “in the land of Canaan.”

The Voices✦ 3 public domain

Charles EllicottCommentary for English Readers1878

it was a representation of the altar of Jehovah: a copy of the one altar which He had given to Israel for sacrifice. The design was to set up on the east of Jordan a likeness of that altar which was established on the west

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Cambridge Bible for Schools and Colleges—1880s

News of the step taken by the trans-Jordanic tribes so suddenly and without any consultation, reached the ears of their brethren, and gave rise to “great searchings of heart.”

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

The congregation supposed that the altar had been built as a place for sacrifice, and therefore regarded it as a wicked violation of the commandment of God with regard to the unity of the sacrificial altar

source ↗

Then the Israelites received the report: “Behold, the Reubenites, the Gadites, and the half-tribe of Manasseh have built an altar on the border of the land of Canaan, at Geliloth near the Jordan on the Israelite side.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ḇə·nê- yiś·rā·’êl way·yiš·mə·‘ū lê·mōr hin·nêh ḇə·nê- rə·’ū·ḇên ū·ḇə·nê- ḡāḏ wa·ḥă·ṣî šê·ḇeṭ ham·naš·šeh ’eṯ- ḇā·nū ham·miz·bê·aḥ ’el- mūl ’e·reṣ kə·na·‘an ’el- gə·lî·lō·wṯ hay·yar·dên ’el- bə·nê yiś·rā·’êl ‘ê·ḇer

Word by word26 · parsed

בְנֵֽי־ḇə·nê-Then the IsraelitesH1121

The report reaches the western tribes only by hearsay — “the sons of Israel heard” — which Gill takes as evidence the altar stood on the eastern bank, out of sight of Canaan; the suspicion travels faster than the facts, the engine of the whole conflict.

יִשְׂרָאֵ֖לyiś·rā·’êl. . .H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וַיִּשְׁמְע֥וּway·yiš·mə·‘ūreceivedH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcConjunctive wawVerbQalConsecutive imperfectthird person masculine plural

לֵאמֹ֑רlê·mōrthe reportH559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

הִנֵּ֣הhin·nêhBeholdH2009

√ hinnêh — lo!Interjection

בְנֵֽי־ḇə·nê-the ReubenitesH1121

H1129 (bānâh, “to build”) is the chapter’s other keyword beside “turn”: the tribes build (v.10, 16, 19, 23, 26, 29). What is built can witness or rebel; the entire dispute is over which.

רְאוּבֵ֣ןrə·’ū·ḇên. . .H7205

√ Rᵉʼûwbên — Reuben, a son of JacobNounpropermasculine singular

וּבְנֵי־ū·ḇə·nê-the GaditesH1121

גָ֡דḡāḏ. . .H1410

√ Gâd — Gad, a son of Jacob, including his tribe and its territoryNounpropermasculine singular

gəlîlôt recurs (see v.10): the report repeats the frontier word, reinforcing that the altar's offense, if any, is its location on the boundary.

וַחֲצִי֩wa·ḥă·ṣîand the half-tribeH2677

√ chêtsîy — the half or middleConjunctive wawNounmasculine singular construct

שֵׁ֨בֶטšê·ḇeṭ. . .H7626

√ shêbeṭ — a scion, iNounmasculine singular construct

הַֽמְנַשֶּׁ֜הham·naš·šehof ManassehH4519

√ Mᵉnashsheh — Menashsheh, a grandson of Jacob, also the tribe descended from him, and its territoryArticleNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

בָנ֣וּḇā·nūhave builtH1129

√ bânâh — to build (literally and figuratively)VerbQalPerfectthird person common plural

הַמִּזְבֵּ֗חַham·miz·bê·aḥan altarH4196

√ mizbêach — an altarArticleNounmasculine singular

אֶל־’el-onH413

√ ʼêl — near, with or amongPreposition

מוּל֙mūlthe borderH4136

√ mûwl — properly, abrupt, iPreposition

אֶ֣רֶץ’e·reṣof the landH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular construct

כְּנַ֔עַןkə·na·‘anof CanaanH3667

√ Kᵉnaʻan — Kenaan, a son a HamNounpropermasculine singular

אֶל־’el-atH413

√ ʼêl — near, with or amongPreposition

גְּלִילוֹת֙gə·lî·lō·wṯGelilothH1552

√ gᵉlîylâh — a circuit or regionNounfeminine plural construct

הַיַּרְדֵּ֔ןhay·yar·dênnear the JordanH3383

√ Yardên — Jarden, the principal river of PalestineArticleNounproperfeminine singular

אֶל־’el-onH413

√ ʼêl — near, with or amongPreposition

בְּנֵ֥יbə·nêthe IsraeliteH1121

יִשְׂרָאֵֽל׃yiś·rā·’êl. . .H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

עֵ֖בֶר‘ê·ḇersideH5676

√ ʻêber — properly, a region acrossNounmasculine singular construct

Literal — word-for-word from the original

And-they-heard the-sons-of-Israel saying, Behold the-sons-of-Reuben and-the-sons-of-Gad and-the-half-tribe of-Manasseh have-built the-altar over-against the-land-of-Canaan, at the-Geliloth of-the-Jordan, at the-region-opposite the-sons-of-Israel.

Where the English smooths the original

אֶל־מוּל֙ BSB “on the border of” renders ʼel-mûʾl (H4136), in front of / facing / over against. The Pulpit Commentary stresses it cannot be pressed to mean “across Jordan” — it means the altar faced Canaan, which is exactly the visibility the builders intended.
הַמִּזְבֵּ֔חַ The Hebrew has the definite article: the altar (Ellicott: “have built the altar”), the report already presupposing the known structure of v.10 — and, as Ellicott argues, a deliberate copy of the one lawful altar.
אֶל־עֵ֥בֶר “on the Israelite side” softens ʼel-ʻēḇer, “toward the region opposite / the far side of” — a frontier phrase. The narrator keeps the geography ambiguous precisely because the altar sits on the disputed seam between the two halves of Israel.

And when they heard this, the whole congregation of Israel assembled at Shiloh to go to war against them.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

bə·nê yiś·rā·’êl way·yiš·mə·‘ū kāl- ‘ă·ḏaṯ bə·nê- yiś·rā·’êl way·yiq·qā·hă·lū ši·lōh la·‘ă·lō·wṯ laṣ·ṣā·ḇā ‘ă·lê·hem

Word by word12 · parsed

בְּנֵ֣יbə·nêAnd when [they]H1121

יִשְׂרָאֵ֑לyiś·rā·’êl. . .H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

kol (H3605) — “all,” the whole assembly — underscores that this is national, judicial action, not private grievance; the law they mean to apply (Deut 13:12-16) prescribes that an Israelite community seduced to idolatry be destroyed.

וַֽיִּשְׁמְע֖וּway·yiš·mə·‘ūheard thisH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcConjunctive wawVerbQalConsecutive imperfectthird person masculine plural

כָּל־kāl-the wholeH3605

√ kôl — properly, the wholeNounmasculine singular construct

עֲדַ֤ת‘ă·ḏaṯcongregationH5712

√ ʻêdâh — a stated assemblage (specifically, a concourse, or generally, a family or crowd)Nounfeminine singular construct

בְּנֵֽי־bə·nê-. . .H1121

ʻăḏaṯ (H5712): “congregation of the LORD” (so v.16). The word binds the assembly to its covenant identity; an attack on the unity of worship is felt as an attack on the congregation itself.

יִשְׂרָאֵל֙yiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

Ellicott reads this verse as proof of the narrative's antiquity: only in Joshua's generation could a single rival altar be “sufficient cause for war” — a later writer (Ellicott argues) lived among altars to Baal as numerous as the streets.

וַיִּקָּ֨הֲל֜וּway·yiq·qā·hă·lūassembledH6950

√ qâhal — to convokeConjunctive wawVerbNifalConsecutive imperfectthird person masculine plural

שִׁלֹ֔הši·lōhat ShilohH7887

√ Shîylôh — Shiloh, a place in PalestineNounproperfeminine singular

לַעֲל֥וֹתla·‘ă·lō·wṯto goH5927

√ ʻâlâh — to ascend, intransitively (be high) or actively (mount)Preposition-lVerbQalInfinitive construct

לַצָּבָֽא׃פlaṣ·ṣā·ḇāto warH6635

√ tsâbâʼ — a mass of persons (or figuratively, things), especially regPreposition-l, ArticleNouncommon singular

עֲלֵיהֶ֖ם‘ă·lê·hemagainst themH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine plural

Literal — word-for-word from the original

And-they-heard, the-sons-of-Israel; and-they-assembled, all-the-congregation of-the-sons-of-Israel, at-Shiloh, to-go-up against-them for-war.

Where the English smooths the original

וַיִּקָּ֨הֲל֜וּ “assembled” is right, but way·yiq·qā·hă·lū (H6950) is the cultic verb of summoning the qāhāl, the assembly — the same body called “the whole congregation” (ʻēḏâh). They gather as the covenant assembly, not a mob, to enforce the law of Deuteronomy 13 against a city drawn to idolatry.
כָּל־עֲדַ֤ת “the whole congregation” — kol-ʻăḏaṯ (H5712, ʻēḏâh). This is the same phrase used of the body that suffered for Achan (v.20) and for Peor (v.17); the corporate-guilt word is chosen deliberately — they fear one altar will bring wrath on them all.
לַצָּבָֽא “to go to war” translates laṣṣāḇāʼ (H6635), the noun for host / armed muster. Israel mobilizes for holy war against its own brethren — the gravity of the alleged offense measured by the response it provoked.

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

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ḇə·nê- yiś·rā·’êl way·yiš·lə·ḥū pî·nə·ḥās ben- ’el·‘ā·zār hak·kō·hên ’el- ’e·reṣ hag·gil·‘āḏ ’eṯ- ’el- bə·nê- wə·’el- bə·nê- rə·’ū·ḇên ḡāḏ wə·’el- ḥă·ṣî šê·ḇeṭ- mə·naš·šeh

Word by word21 · parsed

בְנֵֽי־ḇə·nê-The IsraelitesH1121

Phinehas (H6372) appears in 24 verses; his presence links this chapter verbally and structurally to Numbers 25:7-13 (the Peor zeal) and Judges 20:28 (the Benjamin war) — he is Scripture’s standing figure of jealous-yet-deliberate zeal for the purity of worship.

יִשְׂרָאֵ֜לyiś·rā·’êl. . .H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וַיִּשְׁלְח֨וּway·yiš·lə·ḥūsentH7971

√ shâlach — to send away, for, or out (in a great variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

פִּינְחָ֖סpî·nə·ḥāsPhinehasH6372

√ Pîynᵉchâç — Pinechas, the name of three IsraelitesNounpropermasculine singular

That the heir-apparent to the high priesthood leads the delegation signals the stakes: only the highest sacral authority can adjudicate a charge of altar-rebellion, and only he can pronounce the verdict of v.31.

בֶּן־ben-son ofH1121

אֶלְעָזָ֥ר’el·‘ā·zārEleazarH499

√ ʼElʻâzâr — Elazar, the name of seven IsraelitesNounpropermasculine singular

הַכֹּהֵֽן׃hak·kō·hênthe priestH3548

√ kôhên — literally one officiating, a priestArticleNounmasculine singular

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

אֶ֣רֶץ’e·reṣthe landH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular construct

הַגִּלְעָ֑דhag·gil·‘āḏof GileadH1568

√ Gilʻâd — Gilad, a region East of the JordanArticleNounproperfeminine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

בְּנֵי־bə·nê-H1121

וְאֶל־wə·’el-H413

√ ʼêl — near, with or amongConjunctive wawPreposition

בְּנֵי־bə·nê-the ReubenitesH1121

רְאוּבֵ֧ןrə·’ū·ḇên. . .H7205

√ Rᵉʼûwbên — Reuben, a son of JacobNounpropermasculine singular

גָ֛דḡāḏthe GaditesH1410

√ Gâd — Gad, a son of Jacob, including his tribe and its territoryNounpropermasculine singular

וְאֶל־wə·’el-. . .H413

√ ʼêl — near, with or amongConjunctive wawPreposition

חֲצִ֥יḥă·ṣîand the half-tribeH2677

√ chêtsîy — the half or middleNounmasculine singular construct

שֵֽׁבֶט־šê·ḇeṭ-. . .H7626

√ shêbeṭ — a scion, iNounmasculine singular construct

מְנַשֶּׁ֖הmə·naš·šehof ManassehH4519

√ Mᵉnashsheh — Menashsheh, a grandson of Jacob, also the tribe descended from him, and its territoryNounpropermasculine singular

With him they sent ten chiefs—one family leader from each tribe of Israel, each the head of a family among the clans of Israel.

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Hebrew — tap a word ↓

‘im·mōw wa·‘ă·śā·rāh nə·śi·’îm ’e·ḥāḏ nā·śî ’e·ḥāḏ lə·ḇêṯ ’āḇ nā·śî lə·ḵōl maṭ·ṭō·wṯ yiś·rā·’êl wə·’îš hêm·māh rōš bêṯ- ’ă·ḇō·w·ṯām lə·’al·p̄ê yiś·rā·’êl

Word by word19 · parsed

עִמּ֔וֹ‘im·mōwWith himH5973

√ ʻim — adverb or preposition, with (iPrepositionthird person masculine singular

וַעֲשָׂרָ֤הwa·‘ă·śā·rāh[they sent] tenH6235

√ ʻeser — ten (as an accumulation to the extent of the digits)Conjunctive wawNumbermasculine singular

H5387 (nāśîʼ, from nāśāʼ “to lift”): the “lifted-up” tribal heads. Sending ten of them with Phinehas matches the gravity of a charge that could end in the extermination of two and a half tribes.

נְשִׂאִים֙nə·śi·’îmchiefsH5387

√ nâsîyʼ — properly, an exalted one, iNounmasculine plural

אֶחָ֜ד’e·ḥāḏoneH259

√ ʼechâd — properly, united, iNumbermasculine singular

נָשִׂ֤יאnā·śî. . .H5387

√ nâsîyʼ — properly, an exalted one, iNounmasculine singular

אֶחָד֙’e·ḥāḏ. . .H259

√ ʼechâd — properly, united, iNumbermasculine singular

לְבֵ֣יתlə·ḇêṯfamilyH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcPreposition-lNounmasculine singular construct

אָ֔ב’āḇ. . .H1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular

נָשִׂ֨יאnā·śîleaderH5387

√ nâsîyʼ — properly, an exalted one, iNounmasculine singular

“thousands” (ʼalpê, H505): the same subdivision by which Israel mustered for war (v.12); the envoys are drawn from the leadership of the very army that stood ready to fight.

לְכֹ֖לlə·ḵōlfrom eachH3605

√ kôl — properly, the wholePreposition-lNounmasculine singular construct

מַטּ֣וֹתmaṭ·ṭō·wṯtribeH4294

√ maṭṭeh — a branch (as extending)Nounmasculine plural construct

יִשְׂרָאֵ֑לyiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וְאִ֨ישׁwə·’îšeachH376

√ ʼîysh — a man as an individual or a male personConjunctive wawNounmasculine singular

הֵ֖מָּהhêm·māhH1992

√ hêm — they (only used when emphatic)Pronounthird person masculine plural

רֹ֧אשׁrōšthe headH7218

√ rôʼsh — the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itcNounmasculine singular construct

בֵּית־bêṯ-of a familyH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine singular construct

אֲבוֹתָ֛ם’ă·ḇō·w·ṯām. . .H1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine plural constructthird person masculine plural

לְאַלְפֵ֥יlə·’al·p̄êamong the clansH505

√ ʼeleph — hence (the ox's head being the first letter of the alphabet, and this eventually used as a numeral) a thousandPreposition-lNounmasculine plural construct

יִשְׂרָאֵֽל׃yiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

Literal — word-for-word from the original

And-ten chiefs with-him, one chief, one chief, for-the-house of-a-father, for-all the-tribes of-Israel; and-a-man the-head of-the-house of-their-fathers they were among-the-thousands of-Israel.

Where the English smooths the original

וַעֲשָׂרָ֤ה נְשִׂאִים֙ “ten chiefs” for ʻăśārâh nəśîʼîm (H5387) — the weighty word for tribal princes / lifted-up ones. The embassy is deliberately heavy: ten princes plus the priest, one head per tribe, lending the inquiry the full authority of Israel.
נָשִׂ֨יא אֶחָ֜ד נָשִׂ֤יא אֶחָד֙ The Hebrew doubles distributively — nāśîʼ ʼeḥāḏ, nāśîʼ ʼeḥāḏ, “one prince, one prince” — which BSB smooths to “one family leader from each tribe.” The repetition is the Hebrew way of saying “one apiece, without exception,” so the cis-Jordan half of Manasseh is represented too.
אַלְפֵ֥י “clans” renders ʼal·pê (H505), thousands — the military-genealogical subdivision (so also v.21). The princes are heads of “thousands,” men of standing whose judgment would not be swayed by passion.

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

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Hebrew — tap a word ↓

way·yā·ḇō·’ū ’el- bə·nê- rə·’ū·ḇên wə·’el- bə·nê- ḡāḏ wə·’el- ḥă·ṣî šê·ḇeṭ- mə·naš·šeh ’el- ’e·reṣ hag·gil·‘āḏ way·ḏab·bə·rū ’it·tām lê·mōr

Word by word17 · parsed

וַיָּבֹ֜אוּway·yā·ḇō·’ūThey wentH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

way·yā·ḇōʼū (H935): the envoys ‘come’ to Gilead — the verse is hinge and threshold. The army stays at Shiloh; only the delegation crosses. The structure enacts restraint: inquiry precedes the host.

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

בְּנֵי־bə·nê-the ReubenitesH1121

רְאוּבֵ֧ןrə·’ū·ḇên. . .H7205

√ Rᵉʼûwbên — Reuben, a son of JacobNounpropermasculine singular

וְאֶל־wə·’el-H413

√ ʼêl — near, with or amongConjunctive wawPreposition

בְּנֵי־bə·nê-the GaditesH1121

גָ֛דḡāḏ. . .H1410

√ Gâd — Gad, a son of Jacob, including his tribe and its territoryNounpropermasculine singular

וְאֶל־wə·’el-. . .H413

√ ʼêl — near, with or amongConjunctive wawPreposition

חֲצִ֥יḥă·ṣîand the half-tribeH2677

√ chêtsîy — the half or middleNounmasculine singular construct

שֵֽׁבֶט־šê·ḇeṭ-. . .H7626

√ shêbeṭ — a scion, iNounmasculine singular construct

מְנַשֶּׁ֖הmə·naš·šehof ManassehH4519

√ Mᵉnashsheh — Menashsheh, a grandson of Jacob, also the tribe descended from him, and its territoryNounpropermasculine singular

אֶל־’el-. . .H413

√ ʼêl — near, with or amongPreposition

אֶ֣רֶץ’e·reṣin the landH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular construct

הַגִּלְעָ֑דhag·gil·‘āḏof GileadH1568

√ Gilʻâd — Gilad, a region East of the JordanArticleNounproperfeminine singular

וַיְדַבְּר֥וּway·ḏab·bə·rūand saidH1696

√ dâbar — perhaps properly, to arrangeConjunctive wawVerbPielConsecutive imperfectthird person masculine plural

אִתָּ֖ם’it·tāmto themH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPrepositionthird person masculine plural

לֵאמֹֽר׃lê·mōr. . .H559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

Literal — word-for-word from the original

And-they-came to the-sons-of-Reuben and-to the-sons-of-Gad and-to the-half-tribe of-Manasseh, to the-land of-Gilead; and-they-spoke with-them, saying.

Where the English smooths the original

וַיְדַבְּר֥וּ אִתָּ֖ם “said to them” understates wayəḏabbərū ʼittām — “they spoke with them” (ʼēṯ, the preposition of accompaniment, not just ʼel “to”). The envoys come to confer, not merely to denounce — the small grammatical choice already signals that this will be dialogue, not sentence.
וַיָּבֹ֜אוּ BSB “They went” renders way·yā·ḇōʼū (H935, bôʼ, “to come/go in”), the same verb used in v.10 when the tribes came to Geliloth and built the altar. The narrator quietly rhymes the two arrivals: they came and built; now the envoys come to ask — coming meets coming on the same ground.

“This is what the whole congregation of the LORD says: ‘What is this breach of faith you have committed today against the God of Israel by turning away from the LORD and building for yourselves an altar, that you might rebel against the LORD this day?

Berean Standard Bible · CC0

Hebrew — tap a word ↓

kōh kōl ‘ă·ḏaṯ Yah·weh ’ā·mə·rū māh- haz·zeh ’ă·šer mə·‘al·tem ham·ma·‘al hay·yō·wm bê·lō·hê yiś·rā·’êl lā·šūḇ mê·’a·ḥă·rê Yah·weh biḇ·nō·wṯ·ḵem lā·ḵem miz·bê·aḥ lim·rā·ḏə·ḵem Yah·weh hay·yō·wm

Word by word22 · parsed

כֹּ֣הkōhThis is whatH3541

√ kôh — properly, like this, iAdverb

kōh (H3541), “thus” — the prophetic/messenger formula “thus says.” The delegation speaks not in its own name but as “all the congregation of the LORD,” giving the indictment the weight of a covenant summons.

כֹּ֣ל׀kōlthe wholeH3605

√ kôl — properly, the wholeNounmasculine singular construct

עֲדַ֣ת‘ă·ḏaṯcongregationH5712

√ ʻêdâh — a stated assemblage (specifically, a concourse, or generally, a family or crowd)Nounfeminine singular construct

יְהוָ֗הYah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אָמְר֞וּ’ā·mə·rūsaysH559

√ ʼâmar — to say (used with great latitude)VerbQalPerfectthird person common plural

מָֽה־māh-WhatH4100

√ mâh — properly, interrogative what? (including how? why? when?)Interrogative

הַזֶּה֙haz·zehis thisH2088

√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular

אֲשֶׁ֤ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

מְעַלְתֶּם֙mə·‘al·tembreach of faithH4603

√ mâʻal — properly, to cover upVerbQalPerfectsecond person masculine plural

māʻal (H4603/H4604) is the priestly term for sacrilege — misappropriating what is holy (Lev 5:15). It is exactly the word for Achan’s sin (Josh 7:1; 22:20), so the accusers are already reaching for the worst precedent they know.

הַמַּ֤עַלham·ma·‘alyou have committedH4604

√ maʻal — treachery, iArticleNounmasculine singular

הַיּ֔וֹםhay·yō·wmtodayH3117

√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)ArticleNounmasculine singular

בֵּאלֹהֵ֣יbê·lō·hêagainst the GodH430

√ ʼĕlôhîym — gods in the ordinary sensePreposition-bNounmasculine plural construct

יִשְׂרָאֵ֔לyiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

לָשׁ֣וּבlā·šūḇby turning awayH7725

√ shûwb — to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point)Preposition-lVerbQalInfinitive construct

מֵאַחֲרֵ֖יmê·’a·ḥă·rêfromH310

√ ʼachar — properly, the hind partPreposition-m

יְהוָ֑הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

בִּבְנֽוֹתְכֶ֤םbiḇ·nō·wṯ·ḵemand buildingH1129

√ bânâh — to build (literally and figuratively)Preposition-bVerbQalInfinitive constructsecond person masculine plural

לָכֶם֙lā·ḵemfor yourselves

Prepositionsecond person masculine plural

מִזְבֵּ֔חַmiz·bê·aḥan altarH4196

√ mizbêach — an altarNounmasculine singular

לִמְרָדְכֶ֥םlim·rā·ḏə·ḵemthat you might rebelH4775

√ mârad — to rebelPreposition-lVerbQalInfinitive constructsecond person masculine plural

māraḏ (H4775), “to rebel,” is the verb of political and covenantal revolt. The accusation moves māʻal → shûb → māraḏ — treachery, turning, rebellion — a deliberate crescendo the builders will answer term-for-term in vv.22-29.

בַּיהוָֽה׃Yah·wehagainst the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-bNounpropermasculine singular

הַיּ֖וֹםhay·yō·wmthis dayH3117

Literal — word-for-word from the original

Thus says all the-congregation of-the-LORD: What is-this breach-of-faith that you-have-broken-faith against the-God of-Israel, to-turn-away this-day from-after the-LORD, in-your-building for-yourselves an-altar, to-rebel you against the-LORD this-day?

Where the English smooths the original

מְעַלְתֶּם֙ הַמַּ֤עַל BSB “breach of faith you have committed” renders a Hebrew cognate accusative — məʻaltem hammaʻal, literally “you have treacheried the treachery” (H4603 verb + H4604 noun, māʻal). The doubling intensifies: this is the technical term for sacral treason, the same word used of Achan (v.20) and of Israel at Peor. English cannot reproduce the figure.
לָשׁ֣וּב “by turning away” is lāšūḇ (H7725, shûb) — the very verb of v.9 (“they turned back” home). The accusation puns the homeward turn into an apostate turn from after (mēʻaḥărê) the LORD.
לִמְרָדְכֶ֥ם “that you might rebel” — limrāḏəḵem (H4775, māraḏ). Keil notes māraḏ (rebel) is the stronger word, climbing above māʻal (breach of faith): the charge escalates from treachery to open revolt within a single sentence.

Was not the sin of Peor enough for us, from which we have not cleansed ourselves to this day? It even brought a plague upon the congregation of the LORD.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

‘ă·wōn pə·‘ō·wr ham·‘aṭ- lā·nū ’eṯ- ’ă·šer lō- hiṭ·ṭa·har·nū mim·men·nū ‘aḏ haz·zeh hay·yō·wm way·hî han·ne·ḡep̄ ba·‘ă·ḏaṯ Yah·weh

Word by word16 · parsed

עֲוֺ֣ן‘ă·wōnWas not the sinH5771

√ ʻâvôn — perversity, iNouncommon singular construct

ʻăwōn (H5771): not merely an act but the guilt that outlives the act. Phinehas argues a minore: if one apostasy at Peor brought a plague on all, what would a standing rival altar bring?

פְּע֔וֹרpə·‘ō·wrof PeorH6465

√ Pᵉʻôwr — Peor, a mountain East of JordanNounproperfeminine singular

הַמְעַט־ham·‘aṭ-enoughH4592

√ mᵉʻaṭ — a little or few (often adverbial or comparArticleAdjectivemasculine singular construct

לָ֙נוּ֙lā·nūfor us

Prepositionfirst person common plural

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

אֲשֶׁ֤ר’ă·šerfrom whichH834

√ ʼăsher — who, which, what, thatPronounrelative

לֹֽא־lō-we have notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

הִטַּהַ֙רְנוּ֙hiṭ·ṭa·har·nūcleansedH2891

√ ṭâhêr — to be pure (physical sound, clear, unadulteratedVerbHitpaelPerfectfirst person common plural

ṭāhēr (H2891), the verb of ritual cleansing: Phinehas confesses that even after the plague, Israel is “not cleansed to this day” — the idolatrous inclination still smolders. The Pulpit Commentary hears here the limit of the whole sacrificial system: “it was not possible that the blood of bulls and of goats could take away sin.”

מִמֶּ֔נּוּmim·men·nūourselvesH4480

√ min — properly, a part ofPrepositionthird person masculine singular

עַ֖ד‘aḏtoH5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition

הַזֶּ֑הhaz·zehthisH2088

√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular

הַיּ֣וֹםhay·yō·wmdayH3117

וַיְהִ֥יway·hîIt even broughtH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

הַנֶּ֖גֶףhan·ne·ḡep̄a plagueH5063

√ negeph — a trip (of the foot)ArticleNounmasculine singular

hanneḡep (H5063), “the plague” of Numbers 25:9; the definite article marks living memory in the mouth of the man who arrested it.

בַּעֲדַ֥תba·‘ă·ḏaṯupon the congregationH5712

√ ʻêdâh — a stated assemblage (specifically, a concourse, or generally, a family or crowd)Preposition-bNounfeminine singular construct

יְהוָֽה׃Yah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

Literal — word-for-word from the original

Is-it-too-little for-us the-iniquity of-Peor, from-which we-have-not-cleansed-ourselves until this day — and-there-came the-plague upon the-congregation of-the-LORD?

Where the English smooths the original

עֲוֺ֣ן פְּע֔וֹר BSB “the sin of Peor” renders ʻăwōn pəʻōr (H5771 + H6465). “Peor” is shorthand for Baal-Peor (Numbers 25); ʻăwōn is heavier than “sin” — iniquity, guilt, the liability that clings. Phinehas, who stopped that plague, invokes the one scar he knows best.
הִטַּהַ֙רְנוּ֙ “we have not cleansed ourselves” is a Hitpael of ṭāhēr (H2891), cultic purification. The verb belongs to the priest’s world: the stain of Peor is treated as ritual defilement still un-purged — which is why the inadequacy of the old cleansing presses toward a better one.
הַנֶּ֖גֶף “a plague” translates hanneḡep (H5063) — with the article, the plague (so Pulpit), the well-remembered blow in which 24,000 died. The definite article betrays an eyewitness’s memory, not a vague allusion.

And now, would you turn away from the LORD? If you rebel today against the LORD, tomorrow He will be angry with the whole congregation of Israel.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

hay·yō·wm wə·’at·tem tā·šu·ḇū mê·’a·ḥă·rê Yah·weh wə·hā·yāh ’at·tem tim·rə·ḏū hay·yō·wm Yah·weh ū·mā·ḥār yiq·ṣōp̄ ’el- kāl- ‘ă·ḏaṯ yiś·rā·’êl

Word by word16 · parsed

הַיּ֔וֹםhay·yō·wmAnd nowH3117

וְאַתֶּם֙wə·’at·temwould youH859

√ ʼattâh — thou and thee, or (plural) ye and youConjunctive wawPronounsecond person masculine plural

The emphatic “you” plus the imperfect of shûb (H7725) frames the alleged rebellion as already underway — the rhetorical pressure of a charge stated as fact.

תָּשֻׁ֣בוּtā·šu·ḇūturn awayH7725

√ shûwb — to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point)VerbQalImperfectsecond person masculine plural

מֵאַחֲרֵ֖יmê·’a·ḥă·rêfromH310

√ ʼachar — properly, the hind partPreposition-m

יְהוָ֑הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

וְהָיָ֗הwə·hā·yāh. . .H1961

√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectthird person masculine singular

אַתֶּ֞ם’at·temIf youH859

√ ʼattâh — thou and thee, or (plural) ye and youPronounsecond person masculine plural

תִּמְרְד֤וּtim·rə·ḏūrebelH4775

√ mârad — to rebelVerbQalImperfectsecond person masculine plural

הַיּוֹם֙hay·yō·wmtodayH3117

בַּֽיהוָ֔הYah·wehagainst the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-bNounpropermasculine singular

וּמָחָ֕רū·mā·ḥārtomorrowH4279

√ mâchâr — properly, deferred, iConjunctive wawAdverb

qāṣap (H7107) ties this verse to v.20’s qeṣep (H7110): the dread is not private punishment but the wrath that falls on “all the congregation,” the doctrine of corporate solidarity that drives the whole alarm.

יִקְצֹֽף׃yiq·ṣōp̄He will be angryH7107

√ qâtsaph — to crack off, iVerbQalImperfectthird person masculine singular

אֶֽל־’el-withH413

√ ʼêl — near, with or amongPreposition

כָּל־kāl-the wholeH3605

√ kôl — properly, the wholeNounmasculine singular construct

עֲדַ֥ת‘ă·ḏaṯcongregationH5712

√ ʻêdâh — a stated assemblage (specifically, a concourse, or generally, a family or crowd)Nounfeminine singular construct

יִשְׂרָאֵ֖לyiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

Literal — word-for-word from the original

And-you — you-would-turn-away this-day from-after the-LORD? And-it-shall-be, you rebel today against the-LORD, and-tomorrow against all the-congregation of-Israel He-will-be-wroth.

Where the English smooths the original

וְאַתֶּם֙ תָּשֻׁ֣בוּ BSB “would you turn away” for wəʼattem tāšuḇū — the pronoun “you” is emphatic and the verb (shûb again) is an imperfect of action in progress: “and you — you are turning.” The accusation lands as present-tense, mid-act, not hypothetical.
מָחָ֕ר “tomorrow” (māḥār, H4279) is idiom for “soon, suddenly” (Poole; cf. Matt 6:30) — not literally the next day but the near, certain consequence: rebel today, and the wrath falls swiftly upon all.
יִקְצֹֽף “He will be angry” translates yiqṣōp (H7107, qāṣap) — the same root as the “wrath” (qeṣep) Achan brought in v.20. The accusers fear corporate qēṣep: one tribe’s sin, the whole congregation’s ruin.

If indeed the land of your inheritance is unclean, then cross over to the land of the LORD’s possession, where the LORD’s tabernacle stands, and take possession of it among us. But do not rebel against the LORD or against us by building for yourselves an altar other than the altar of the LORD our God.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’im- wə·’aḵ ’e·reṣ ’ă·ḥuz·zaṯ·ḵem ṭə·mê·’āh ‘iḇ·rū lā·ḵem ’el- ’e·reṣ Yah·weh ’ă·ḥuz·zaṯ ’ă·šer Yah·weh miš·kan šā·ḵan- šām wə·hê·’ā·ḥă·zū bə·ṯō·w·ḵê·nū ’al- tim·rō·ḏū wə·’ō·ṯā·nū ’el- tim·rō·ḏū Yah·weh biḇ·nō·ṯə·ḵem lā·ḵem miz·bê·aḥ mib·bal·‘ă·ḏê miz·baḥ Yah·weh ’ĕ·lō·hê·nū

Word by word31 · parsed

אִם־’im-IfH518

√ ʼim — used very widely as demonstrative, lo!Conjunction

וְאַ֨ךְwə·’aḵindeedH389

√ ʼak — a particle of affirmation, surelyConjunctive wawAdverb

אֶ֣רֶץ’e·reṣthe landH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular construct

אֲחֻזַּתְכֶ֗ם’ă·ḥuz·zaṯ·ḵemof your inheritanceH272

√ ʼăchuzzâh — something seized, iNounfeminine singular constructsecond person masculine plural

טְמֵאָ֜הṭə·mê·’āhis uncleanH2931

√ ṭâmêʼ — foul in a religious senseAdjectivefeminine singular

ṭāmēʼ (H2931): ritual impurity. The offer concedes that life apart from the tabernacle could feel like life in defiled land — a pastoral reading of the eastern tribes’ anxiety even while resisting their remedy.

עִבְר֨וּ‘iḇ·rū[then] cross overH5674

√ ʻâbar — to cross overVerbQalImperativemasculine plural

לָכֶ֜םlā·ḵem

Prepositionsecond person masculine plural

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

אֶ֨רֶץ’e·reṣthe landH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular construct

יְהוָה֙Yah·wehof the LORD’sH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אֲחֻזַּ֤ת’ă·ḥuz·zaṯpossessionH272

√ ʼăchuzzâh — something seized, iNounfeminine singular construct

אֲשֶׁ֤ר’ă·šerwhereH834

√ ʼăsher — who, which, what, thatPronounrelative

יְהוָ֔הYah·wehthe LORD’sH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

מִשְׁכַּ֣ןmiš·kantabernacleH4908

√ mishkân — a residence (including a shepherd's hut, the lair of animals, figuratively, the graveNounmasculine singular construct

שָֽׁכַן־šā·ḵan-standsH7931

√ shâkan — to reside or permanently stay (literally or figuratively)VerbQalPerfectthird person masculine singular

שָׁם֙šām. . .H8033

√ shâm — there (transferring to time) thenAdverb

וְהֵאָחֲז֖וּwə·hê·’ā·ḥă·zūand take possessionH270

√ ʼâchaz — to seize (often with the accessory idea of holding in possession)Conjunctive wawVerbNifalImperativemasculine plural

ʼāḥaz (H270) recurs from v.9: the western tribes offer co-possession — “be settled among us.” Unity is offered at the price of land, the strongest evidence that their zeal is for God and not for territory.

בְּתוֹכֵ֑נוּbə·ṯō·w·ḵê·nūof it among usH8432

√ tâvek — a bisection, iPreposition-bNounmasculine singular constructfirst person common plural

אַל־’al-But do notH408

√ ʼal — not (the qualified negation, used as a deprecative)Adverb

תִּמְרֹ֗דוּtim·rō·ḏūrebelH4775

√ mârad — to rebelVerbQalImperfectsecond person masculine plural

וְאֹתָ֙נוּ֙wə·’ō·ṯā·nū. . .H854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearConjunctive wawPrepositionfirst person common plural

אֶל־’el-. . .H413

√ ʼêl — near, with or amongPreposition

תִּמְרֹ֔דוּtim·rō·ḏū. . .H4775

√ mârad — to rebelVerbQalImperfectsecond person masculine plural

וּבַֽיהוָ֣הYah·wehagainst the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodConjunctive waw, Preposition-bNounpropermasculine singular

בִּבְנֹֽתְכֶ֤םbiḇ·nō·ṯə·ḵemor against us by buildingH1129

√ bânâh — to build (literally and figuratively)Preposition-bVerbQalInfinitive constructsecond person masculine plural

לָכֶם֙lā·ḵemfor yourselves

Prepositionsecond person masculine plural

מִזְבֵּ֔חַmiz·bê·aḥan altarH4196

√ mizbêach — an altarNounmasculine singular

מִֽבַּלְעֲדֵ֔יmib·bal·‘ă·ḏêother thanH1107

√ bilʻădêy — except, without, besidesPreposition-m

mibbalʻăḏê (H1107), “apart from / besides”: the legal hinge. One altar, and no other besides it (Lev 17; Deut 12). The accusers frame the offense precisely; the defendants will answer in precisely the same terms (v.29: “besides the altar of the LORD our God”).

מִזְבַּ֖חmiz·baḥthe altarH4196

√ mizbêach — an altarNounmasculine singular construct

יְהוָ֥הYah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אֱלֹהֵֽינוּ׃’ĕ·lō·hê·nūour GodH430

√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural constructfirst person common plural

Literal — word-for-word from the original

And-yet if unclean is the-land of-your-possession, cross-over for-yourselves to the-land of-the-possession of-the-LORD, where dwells there the-tabernacle of-the-LORD, and-be-given-possession among-us; but-against the-LORD do-not-rebel, and-against-us do-not-rebel, in-your-building for-yourselves an-altar apart-from the-altar of-the-LORD our-God.

Where the English smooths the original

טְמֵאָ֜ה “unclean” (ṭəmēʼâh, H2931) is a cultic, not moral, category: defiled, outside the holy — i.e. land without the sanctuary (Barnes: “unholy because the sanctuary was not in it”). The accusers generously offer a motive: perhaps you built the altar because your land felt God-forsaken.
וְהֵאָחֲז֖וּ בְּתוֹכֵ֑נוּ “take possession… among us” — the same root H270 (ʼāḥaz, “be given a holding”) used in v.9. The western tribes offer to share their own inheritance rather than see their brethren cut off; the costliest possible gesture of unity.
מִֽבַּלְעֲדֵ֔י “other than” translates mibbalʻăḏê (H1107), “apart from, besides, to the exclusion of” — the crux of the whole law: there may be no altar besides the one altar of the LORD. The builders will seize this very word in v.29 to clear themselves.

Was not Achan son of Zerah unfaithful regarding what was set apart for destruction, bringing wrath upon the whole congregation of Israel? Yet it was not only Achan who perished because of his sin!’”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

hă·lō·w ‘ā·ḵān ben- ze·raḥ mā·‘al ma·‘al ba·ḥê·rem qā·ṣep̄ wə·‘al- kāl- ‘ă·ḏaṯ yiś·rā·’êl hā·yāh lō ’e·ḥāḏ wə·hū ’îš ḡā·wa‘ ba·‘ă·wō·nōw

Word by word19 · parsed

הֲל֣וֹא׀hă·lō·wWas notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

עָכָ֣ן‘ā·ḵānAchanH5912

√ ʻÂkân — Akan, an IsraeliteNounpropermasculine singular

Achan (H5912, ʻĀkān) occurs in only six verses; with Zerah (H2226) and the māʻal/ḥērem vocabulary, this is a true verbal link to Joshua 7:1, not a mere theme — the rarest lexeme in the unit’s cross-references.

בֶּן־ben-sonH1121

זֶ֗רַחze·raḥof ZerahH2226

√ Zerach — Zerach, the name of three Israelites, also of an Idumaean and an Ethiopian princeNounpropermasculine singular

מָ֤עַלmā·‘alunfaithfulH4603

√ mâʻal — properly, to cover upVerbQalPerfectthird person masculine singular

מַ֙עַל֙ma·‘alregardingH4604

√ maʻal — treachery, iNounmasculine singular

ḥērem (H2764): the ban, what is irrevocably devoted to God. To take from the ḥērem is sacrilege (māʻal); the two words travel together from Joshua 7 into this warning.

בַּחֵ֔רֶםba·ḥê·remwhat was set apart for destructionH2764

√ chêrem — physical (as shutting in) a net (either literally or figuratively)Preposition-b, ArticleNounmasculine singular

קָ֑צֶףqā·ṣep̄bringing wrathH7110

√ qetseph — a splinter (as chipped off)Nounmasculine singular

וְעַֽל־wə·‘al-uponH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsConjunctive wawPreposition

כָּל־kāl-the wholeH3605

√ kôl — properly, the wholeNounmasculine singular construct

עֲדַ֥ת‘ă·ḏaṯcongregationH5712

√ ʻêdâh — a stated assemblage (specifically, a concourse, or generally, a family or crowd)Nounfeminine singular construct

יִשְׂרָאֵ֖לyiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

הָ֣יָהhā·yāh. . .H1961

√ hâyâh — to exist, iVerbQalPerfectthird person masculine singular

לֹ֥אlōYet it was notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

אֶחָ֔ד’e·ḥāḏonlyH259

√ ʼechâd — properly, united, iNumbermasculine singular

וְהוּא֙wə·hū[Achan]H1931

√ hûwʼ — he (she or it)Conjunctive wawPronounthird person masculine singular

אִ֣ישׁ’îš. . .H376

√ ʼîysh — a man as an individual or a male personNounmasculine singular

גָוַ֖עḡā·wa‘who perishedH1478

√ gâvaʻ — to breathe out, iVerbQalPerfectthird person masculine singular

gāwaʻ (H1478), “to expire,” the solemn verb used of a death under judgment. The clause insists the sinner did not die alone — the engine of the whole chapter’s dread is that guilt is never private in the covenant body.

בַּעֲוֺנֽוֹ׃פba·‘ă·wō·nōwbecause of his sinH5771

√ ʻâvôn — perversity, iPreposition-bNouncommon singular constructthird person masculine singular

Literal — word-for-word from the original

Did-not Achan son-of-Zerah break-faith a-breach-of-faith in-the-devoted-thing, and-upon all the-congregation of-Israel was wrath? And-he, one man, did-not-perish alone in-his-iniquity.

Where the English smooths the original

מָ֤עַל מַ֙עַל֙ Again the cognate accusative māʻal maʻal (H4603 + H4604) — “treacheried a treachery” — binding Achan’s sin (Josh 7) verbally to the charge of v.16. The same rare term frames both: the accusers argue from the worst precedent in the book.
בַּחֵ֔רֶם “what was set apart for destruction” renders one Hebrew word, baḥērem (H2764, ḥērem) — the devoted thing under the ban, holy-to-destruction. Achan’s crime was seizing ḥērem; the English phrase, while accurate, hides the single loaded noun the Hebrew uses.
וְהוּא֙ אִ֣ישׁ אֶחָ֔ד לֹ֥א גָוַ֖ע BSB “it was not only Achan who perished” rearranges a terse Hebrew clause: literally “and he, one man, did not perish alone in his iniquity” (Pulpit: “he, one man, did not expire in his iniquity”). The point is corporate: one man’s sin killed thirty-six others at Ai (Josh 7:5).

Then the Reubenites, the Gadites, and the half-tribe of Manasseh answered the leaders of the clans of Israel:

Berean Standard Bible · CC0

Hebrew — tap a word ↓

bə·nê- rə·’ū·ḇên ū·ḇə·nê- ḡāḏ wa·ḥă·ṣî šê·ḇeṭ ham·naš·šeh way·ḏab·bə·rū ’eṯ- way·ya·‘ă·nū rā·šê ’al·p̄ê yiś·rā·’êl

Word by word13 · parsed

בְּנֵי־bə·nê-Then the ReubenitesH1121

The verse opens the defense (vv.21-29), the structural mirror of the indictment (vv.16-20). Note the restraint already praised by the commentators: no counter-charge, only answer.

רְאוּבֵ֣ןrə·’ū·ḇên. . .H7205

√ Rᵉʼûwbên — Reuben, a son of JacobNounpropermasculine singular

וּבְנֵי־ū·ḇə·nê-the GaditesH1121

גָ֔דḡāḏ. . .H1410

√ Gâd — Gad, a son of Jacob, including his tribe and its territoryNounpropermasculine singular

וַחֲצִ֖יwa·ḥă·ṣîand the half-tribeH2677

√ chêtsîy — the half or middleConjunctive wawNounmasculine singular construct

“heads of the thousands” (H7218): the accused address the full weight of the embassy, matching dignity with dignity — the conflict is conducted as covenant lawsuit, not feud.

שֵׁ֣בֶטšê·ḇeṭ. . .H7626

√ shêbeṭ — a scion, iNounmasculine singular construct

הַֽמְנַשֶּׁ֑הham·naš·šehof ManassehH4519

√ Mᵉnashsheh — Menashsheh, a grandson of Jacob, also the tribe descended from him, and its territoryArticleNounpropermasculine singular

וַֽיְדַבְּר֔וּway·ḏab·bə·rū. . .H1696

√ dâbar — perhaps properly, to arrangeConjunctive wawVerbPielConsecutive imperfectthird person masculine plural

אֶת־’eṯ-. . .H854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearDirect object marker

וַֽיַּעֲנוּ֙way·ya·‘ă·nūansweredH6030

√ ʻânâh — properly, to eye or (generally) to heed, iConjunctive wawVerbQalConsecutive imperfectthird person masculine plural

רָאשֵׁ֖יrā·šêthe leadersH7218

√ rôʼsh — the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itcNounmasculine plural construct

אַלְפֵ֥י’al·p̄êof the clansH505

√ ʼeleph — hence (the ox's head being the first letter of the alphabet, and this eventually used as a numeral) a thousandNounmasculine plural construct

יִשְׂרָאֵֽל׃yiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

The Voices✦ 4 public domain

The Pulpit CommentarySpence & Exell, eds.1880s

The three names of God, El, Elohim, and Jehovah, are each twice repeated in their order. El representing the earliest Hebrew idea of God, strength

source ↗

Cambridge Bible for Schools and Colleges—1880s

Here all the three are used together and repeated twice to mark the earnestness of their protestation. “El, Elohim, Jehovah—El, Elohim, Jehovah.”

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Albert BarnesNotes on the Bible1834

Save us not this day - The words are a direct appeal to God, exactly equivalent in effect to our form "So help me God."

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

El, the strong one; Elohim, the Supreme Being to be feared; and Jehovah, the truly existing One, the covenant God

source ↗

“The LORD, the Mighty One, is God! The LORD, the Mighty One, is God! He knows, and may Israel also know. If this was in rebellion or breach of faith against the LORD, do not spare us today.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

Yah·weh ’êl ’ĕ·lō·hîm Yah·weh ’êl ’ĕ·lō·hîm hū yō·ḏê·a‘ wə·yiś·rā·’êl hū yê·ḏā‘ ’im- bə·me·reḏ wə·’im- bə·ma·‘al Yah·weh ’al- tō·wō·šî·‘ê·nū hay·yō·wm haz·zeh

Word by word20 · parsed

יְהוָ֜הYah·wehThe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

ʼĒl (H410), the ancient name of God-as-strength; ʼĕlōhîm (H430), the plural of majesty; Yahweh (H3068), the covenant name revealed to Moses. Stacked and doubled, they form what Cambridge calls “the most emphatic that language can express” — the accused answer the charge of forsaking God by confessing Him six names deep.

אֵל֩׀’êlthe Mighty OneH410

√ ʼêl — strengthNounmasculine singular

אֱלֹהִ֨ים׀’ĕ·lō·hîm[is] GodH430

√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural

יְהוָה֙Yah·wehThe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אֵ֣ל׀’êlthe Mighty OneH410

√ ʼêl — strengthNounmasculine singular

אֱלֹהִ֤ים׀’ĕ·lō·hîm[is] GodH430

√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural

ה֣וּאhūHeH1931

√ hûwʼ — he (she or it)Pronounthird person masculine singular

יֹדֵ֔עַyō·ḏê·a‘knowsH3045

√ yâdaʻ — to know (properly, to ascertain by seeing)VerbQalParticiplemasculine singular

yōḏēaʻ (H3045, participle): “He is knowing.” The same root recurs in v.31 (“today we know”), framing the chapter: the accused appeal to God who knows their hearts; the priest ends by saying Israel now knows the LORD is among them.

וְיִשְׂרָאֵ֖לwə·yiś·rā·’êland may IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobConjunctive wawNounpropermasculine singular

ה֣וּאhū. . .H1931

√ hûwʼ — he (she or it)Pronounthird person masculine singular

יֵדָ֑עyê·ḏā‘also knowH3045

√ yâdaʻ — to know (properly, to ascertain by seeing)VerbQalImperfectthird person masculine singular

אִם־’im-If [this]H518

√ ʼim — used very widely as demonstrative, lo!Conjunction

בְּמֶ֤רֶדbə·me·reḏwas in rebellionH4777

√ mered — rebellionPreposition-bNounmasculine singular

mereḏ (H4777, rebellion) and maʻal (H4604, breach of faith) — the accused pick up the two indictment-words from v.16 and answer them under oath: if it was either, withhold salvation. They self-impose the verdict they would deserve.

וְאִם־wə·’im-. . .H518

√ ʼim — used very widely as demonstrative, lo!Conjunction

בְּמַ֙עַל֙bə·ma·‘alor breach of faithH4604

√ maʻal — treachery, iPreposition-bNounmasculine singular

בַּֽיהוָ֔הYah·wehagainst the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-bNounpropermasculine singular

אַל־’al-do notH408

√ ʼal — not (the qualified negation, used as a deprecative)Adverb

תּוֹשִׁיעֵ֖נוּtō·wō·šî·‘ê·nūspare usH3467

√ yâshaʻ — properly, to be open, wide or free, iVerbHifilImperfectsecond person masculine singularfirst person common plural

הַיּ֥וֹםhay·yō·wmtodayH3117

הַזֶּֽה׃haz·zeh. . .H2088

√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular

Literal — word-for-word from the original

El, Elohim, the-LORD! El, Elohim, the-LORD! He knows — and-Israel, he-shall-know: if in-rebellion, or-if in-breach-of-faith against the-LORD, do-not-save-us this day.

Where the English smooths the original

אֵל֩ אֱלֹהִ֨ים יְהוָ֜ה BSB “The LORD, the Mighty One, is God” unavoidably re-orders the most concentrated divine-name formula in the Hebrew Bible: ʼĒl ʼĕlōhîm Yahweh — three names, in that order, spoken twice. The English makes a sentence; the Hebrew makes an oath-cry. The Pulpit Commentary: “no translation can do justice to the vigour of the original.”
ה֣וּא יֹדֵ֔עַ “He knows” renders hûʼ yōḏēaʻ — the participle, a present-tense calling of God to witness: “He is at this moment aware that we speak the truth” (Pulpit). It is not a general maxim about omniscience but a courtroom appeal to the divine Witness.
אַל־תּוֹשִׁיעֵ֖נוּ “do not spare us” softens ʼal-tôšîʻēnū (H3467, yāšaʻ, “save/deliver”): literally “do not save us this day.” Barnes: “exactly equivalent in effect to our form ‘So help me God.’” They stake their lives on their innocence — if guilty, let God withhold deliverance.

If we have built for ourselves an altar to turn away from Him and to offer burnt offerings and grain offerings on it, or to sacrifice peace offerings on it, may the LORD Himself hold us accountable.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

liḇ·nō·wṯ lā·nū miz·bê·aḥ lā·šūḇ mê·’a·ḥă·rê Yah·weh wə·’im- lə·ha·‘ă·lō·wṯ ‘ō·w·lāh ū·min·ḥāh ‘ā·lāw wə·’im- la·‘ă·śō·wṯ šə·lā·mîm ziḇ·ḥê ‘ā·lāw Yah·weh hū yə·ḇaq·qêš

Word by word19 · parsed

לִבְנ֥וֹתliḇ·nō·wṯIf we have builtH1129

√ bânâh — to build (literally and figuratively)Preposition-lVerbQalInfinitive construct

The verse is the protasis of the self-curse begun in v.22: “if…” Hebrew ʼim functions as an oath-formula (Keil). The grammar is a conditional self-imprecation — the strongest form of denial available in the language.

לָ֙נוּ֙lā·nūfor ourselves

Prepositionfirst person common plural

מִזְבֵּ֔חַmiz·bê·aḥan altarH4196

√ mizbêach — an altarNounmasculine singular

לָשׁ֖וּבlā·šūḇto turn awayH7725

מֵאַחֲרֵ֣יmê·’a·ḥă·rêfromH310

√ ʼachar — properly, the hind partPreposition-m

יְהוָ֑הYah·wehHimH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

וְאִם־wə·’im-andH518

√ ʼim — used very widely as demonstrative, lo!Conjunction

לְהַעֲל֨וֹתlə·ha·‘ă·lō·wṯto offerH5927

√ ʻâlâh — to ascend, intransitively (be high) or actively (mount)Preposition-lVerbHifilInfinitive construct

עוֹלָ֣ה‘ō·w·lāhburnt offeringsH5930

√ ʻôlâh — a step or (collectively, stairs, as ascending)Nounfeminine singular

וּמִנְחָ֗הū·min·ḥāhand grain offeringsH4503

√ minchâh — a donationConjunctive wawNounfeminine singular

עָלָ֜יו‘ā·lāwon itH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular

וְאִם־wə·’im-orH518

√ ʼim — used very widely as demonstrative, lo!Conjunction

לַעֲשׂ֤וֹתla·‘ă·śō·wṯto sacrificeH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationPreposition-lVerbQalInfinitive construct

שְׁלָמִ֔יםšə·lā·mîmpeaceH8002

√ shelem — properly, requital, iNounmasculine plural

זִבְחֵ֣יziḇ·ḥêofferingsH2077

√ zebach — properly, a slaughter, iNounmasculine plural construct

עָלָיו֙‘ā·lāwon itH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular

The threefold list — ʻōlâh, minḥâh, šəlāmîm — is the same triad reaffirmed positively in v.27: the only sacrifices they will ever bring stand before the tabernacle, never on this altar. The denial in v.23 and the confession in v.27 use the identical vocabulary, deliberately.

יְהוָ֖הYah·wehmay the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

ה֥וּאhūHimselfH1931

√ hûwʼ — he (she or it)Pronounthird person masculine singular

יְבַקֵּֽשׁ׃yə·ḇaq·qêšhold us accountableH1245

√ bâqash — to search out (by any method, specifically in worship or prayer)VerbPielImperfectthird person masculine singular

Literal — word-for-word from the original

If to-build for-ourselves an-altar to-turn-away from-after the-LORD, and-if to-offer-up upon-it burnt-offering and-grain-offering, and-if to-make upon-it peace-offerings — the-LORD Himself shall-require-it.

Where the English smooths the original

ה֖וּא יְבַקֵּֽשׁ BSB “may the LORD Himself hold us accountable” renders hûʼ yəḇaqqēš — “He Himself shall seek / require it” (H1245, bāqaš; cf. Deut 18:19). The emphatic hûʼ (“He Himself”) hands the case to God as judge: not Israel’s sword but the LORD’s own reckoning.
לָשׁ֣וּב “to turn away from Him” is shûb again (H7725) — the keyword now in the defendants’ own mouths. They conditionally accept the indictment’s very word: if we built it to turn from the LORD, then let Him require it.
עוֹלָ֣ה וּמִנְחָ֔ה BSB “burnt offerings and grain offerings” names the full sacrificial slate — ʻōlâh (H5930, whole burnt offering), minḥâh (H4503, grain/tribute offering), and šəlāmîm (H8002, peace offerings). By naming every category they could have offered, the defendants foreclose every form of the alleged crime.

But in fact we have done this for fear that in the future your descendants might say to ours, ‘What have you to do with the LORD, the God of Israel?

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·’im- lō ‘ā·śî·nū ’eṯ- zōṯ mid·dā·ḇār mid·də·’ā·ḡāh mā·ḥār yō·mə·rū ḇə·nê·ḵem lê·mōr lə·ḇā·nê·nū lê·mōr mah- lā·ḵem Yah·weh ’ĕ·lō·hê yiś·rā·’êl

Word by word18 · parsed

וְאִם־wə·’im-But in factH518

√ ʼim — used very widely as demonstrative, lo!Conjunction

dəʻāḡâh (H1674): anxious foresight. The defendants reveal the true motive — not rebellion but the fear that the Jordan would one day be read as a wall shutting their children out of Israel.

לֹ֤אlōH3808

√ lôʼ — not (the simple or absAdverbNegative particle

עָשִׂ֥ינוּ‘ā·śî·nūwe have doneH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectfirst person common plural

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

זֹ֖אתzōṯthisH2063

√ zôʼth — this (often used adverb)Pronounfeminine singular

מִדָּבָ֔רmid·dā·ḇār. . .H1697

√ dâbâr — a wordPreposition-mNounmasculine singular

מִדְּאָגָה֙mid·də·’ā·ḡāhfor fearH1674

√ dᵉʼâgâh — anxietyPreposition-mNounfeminine singular

מָחָ֗רmā·ḥārthat in the futureH4279

√ mâchâr — properly, deferred, iAdverb

יֹאמְר֨וּyō·mə·rūH559

√ ʼâmar — to say (used with great latitude)VerbQalImperfectthird person masculine plural

בְנֵיכֶ֤םḇə·nê·ḵemyour descendantsH1121

לֵאמֹ֑רlê·mōrmight sayH559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

לְבָנֵ֙ינוּ֙lə·ḇā·nê·nūto oursH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcPreposition-lNounmasculine plural constructfirst person common plural

The idiom “what to you and to the LORD?” is the language of disinheritance. The eastern tribes built a monument precisely to refute, in advance, the day their descendants might be told they have no God in common with the west.

לֵאמֹ֔רlê·mōr. . .H559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

מַה־mah-WhatH4100

√ mâh — properly, interrogative what? (including how? why? when?)Interrogative

לָּכֶ֕םlā·ḵemhave you to do

Prepositionsecond person masculine plural

וְלַֽיהוָ֖הYah·wehwith the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodConjunctive waw, Preposition-lNounpropermasculine singular

אֱלֹהֵ֥י’ĕ·lō·hêthe GodH430

√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural construct

יִשְׂרָאֵֽל׃yiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

Literal — word-for-word from the original

But-if not from-anxiety, for-a-reason, we-did this, saying: In-time-to-come your-sons might-say to-our-sons, What to-you and-to-the-LORD the-God of-Israel?

Where the English smooths the original

מִדְּאָגָ֖ה BSB “for fear” renders middəʼāḡâh (H1674, dəʻāḡâh) — not terror but anxiety, gnawing care (the same word is “care/carefulness” in Ezekiel; “heaviness” in Prov 12:25). The motive is pastoral worry over future generations, not present dread.
מַה־לָּכֶ֖ם וְלַֽיהוָה֙ “What have you to do with the LORD” is a wooden English rendering of the Hebrew idiom mah-lāḵem wəlaYahweh — literally “what to you and to the LORD?”, a formula of disowning and severance (cf. John 2:4; 2 Sam 16:10). The feared taunt is exclusion from the covenant God.

For the LORD has made the Jordan a border between us and you Reubenites and Gadites. You have no share in the LORD!’ So your descendants could cause ours to stop fearing the LORD.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

Yah·weh nā·ṯan- hay·yar·dên ū·ḡə·ḇūl bê·nê·nū ū·ḇê·nê·ḵem bə·nê- rə·’ū·ḇên ū·ḇə·nê- ḡāḏ ’eṯ- ’ên- lā·ḵem ḥê·leq Yah·weh ḇə·nê·ḵem ’eṯ- bā·nê·nū lə·ḇil·tî wə·hiš·bî·ṯū yə·rō ’eṯ- Yah·weh

Word by word23 · parsed

יְ֠הוָהYah·wehFor the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

נָֽתַן־nā·ṯan-has madeH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalPerfectthird person masculine singular

הַיַּרְדֵּ֔ןhay·yar·dênthe JordanH3383

√ Yardên — Jarden, the principal river of PalestineArticleNounproperfeminine singular

וּגְב֣וּלū·ḡə·ḇūla borderH1366

√ gᵉbûwl — properly, a cord (as twisted), iConjunctive wawNounmasculine singular

בֵּינֵ֨נוּbê·nê·nūbetween usH996

√ bêyn — between (repeated before each noun, often with other particles)Prepositionfirst person common plural

וּבֵינֵיכֶ֜םū·ḇê·nê·ḵemand youH996

√ bêyn — between (repeated before each noun, often with other particles)Conjunctive wawPrepositionsecond person masculine plural

בְּנֵי־bə·nê-vvvH1121

רְאוּבֵ֤ןrə·’ū·ḇênReubenitesH7205

√ Rᵉʼûwbên — Reuben, a son of JacobNounpropermasculine singular

וּבְנֵי־ū·ḇə·nê-andH1121

גָד֙ḡāḏGaditesH1410

√ Gâd — Gad, a son of Jacob, including his tribe and its territoryNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

אֵין־’ên-You have noH369

√ ʼayin — a non-entityAdverb

לָכֶ֥םlā·ḵem

Prepositionsecond person masculine plural

חֵ֖לֶקḥê·leqshareH2506

√ chêleq — properly, smoothness (of the tongue)Nounmasculine singular

ḥēleq (H2506): the covenant portion. “No portion in the LORD” is the exact phrase of schism in 2 Samuel 20:1 and the Targum reads it “no part in the Word of the LORD.” The fear is theological exile, not merely political division.

בַּֽיהוָ֑הYah·wehin the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-bNounpropermasculine singular

בְנֵיכֶם֙ḇə·nê·ḵemSo your descendants {could cause}H1121

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

בָּנֵ֔ינוּbā·nê·nūoursH1121

לְבִלְתִּ֖יlə·ḇil·tî. . .H1115

√ biltîy — properly, a failure of, iPreposition-l

וְהִשְׁבִּ֤יתוּwə·hiš·bî·ṯūto stopH7673

√ shâbath — to repose, iConjunctive wawVerbHifilConjunctive perfectthird person common plural

šāḇaṯ Hiphil (H7673): “to make cease.” The eastern tribes foresee that cutting their children off from public worship would, over generations, extinguish their fear of God — “they that are cut off from public ordinances, usually by degrees lose all religion” (Benson).

יְרֹ֥אyə·rōfearingH3372

√ yârêʼ — to fearVerbQalInfinitive construct

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

יְהוָֽה׃Yah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

Literal — word-for-word from the original

For-a-border has-the-LORD given the-Jordan, between-us and-between-you, sons-of-Reuben and-sons-of-Gad; you-have-no portion in-the-LORD — and-so your-sons might-make our-sons cease from-fearing the-LORD.

Where the English smooths the original

גְּב֣וּל BSB “a border” renders gəḇūl (H1366) — a boundary, dividing line. The feared argument turns God’s own river into a wall of exclusion: “the LORD has made the Jordan a border… you have no part in the LORD.” The defendants dread that geography will be weaponized against grace.
אֵין־לָכֶ֥ם חֵ֖לֶק “You have no share” translates ʼên-lāḵem ḥēleq (H2506, ḥēleq) — portion, allotted inheritance. To have “no portion in the LORD” is the language of disinheritance later hurled by Sheba (2 Sam 20:1); the eastern tribes build to keep their ḥēleq in God secure.
וְהִשְׁבִּ֤יתוּ “could cause… to stop” renders a Hiphil of šāḇaṯ (H7673), “to cause to cease” — the same root as Sabbath. The dread is that severance from the sanctuary would make the next generation cease from the fear of the LORD altogether — a slow apostasy by exclusion.

That is why we said, ‘Let us take action and build an altar for ourselves, but not for burnt offerings or sacrifices.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wan·nō·mer na·‘ă·śeh- nā lā·nū liḇ·nō·wṯ ’eṯ- ham·miz·bê·aḥ lō lə·‘ō·w·lāh wə·lō lə·zā·ḇaḥ

Word by word11 · parsed

וַנֹּ֕אמֶרwan·nō·merThat is why we saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectfirst person common plural

נַעֲשֶׂה־na·‘ă·śeh-Let us take actionH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalImperfect Cohortative if contextualfirst person common plural

נָּ֣אnā. . .H4994

√ nâʼ — 'I pray', 'now', or 'then'Interjection

לָ֔נוּlā·nū

Prepositionfirst person common plural

לִבְנ֖וֹתliḇ·nō·wṯand buildH1129

√ bânâh — to build (literally and figuratively)Preposition-lVerbQalInfinitive construct

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

miz·bē·aḥ with the article (so Ellicott): not “an altar” but “the altar” — a replica of the one lawful altar, built to assert kinship, not to rival it. The whole defense hangs on this paradox: an altar that is an altar in form only.

הַמִּזְבֵּ֑חַham·miz·bê·aḥan altar for ourselvesH4196

√ mizbêach — an altarArticleNounmasculine singular

By naming what it is not for before saying what it is for (v.27), the speech disarms the indictment’s central assumption — that any altar must be for sacrifice.

לֹ֥אlōbut notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

לְעוֹלָ֖הlə·‘ō·w·lāhfor burnt offeringsH5930

√ ʻôlâh — a step or (collectively, stairs, as ascending)Preposition-lNounfeminine singular

וְלֹ֥אwə·lō. . .H3808

√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle

לְזָֽבַח׃lə·zā·ḇaḥor sacrificesH2077

√ zebach — properly, a slaughter, iPreposition-lNounmasculine singular

Literal — word-for-word from the original

And-we-said: Let-us-act now, let-us-build for-ourselves the-altar — not for-burnt-offering and-not for-sacrifice.

Where the English smooths the original

נַעֲשֶׂה־נָּ֣א לָ֔נוּ לִבְנ֖וֹת BSB “Let us take action and build” renders an idiom naʻăśeh-nnāʼ lānū liḇnôṯ — literally “let us make/do, for ourselves, to build” (Keil: “we will make ourselves to build an altar,” everyday speech for “let us build”). The doubled verbs convey resolve, not two separate acts.
לֹ֥א לְעוֹלָ֖ה וְלֹ֥א לְזָֽבַח The defendants front the negation: “not for burnt offering and not for sacrifice.” Ellicott notes the Hebrew has the altar — the copy of the LORD’s altar — deliberately reproduced in form yet stripped of all sacrificial function. Same shape, opposite purpose.

Rather, let it be a witness between us and you and the generations to come, that we will worship the LORD in His presence with our burnt offerings, sacrifices, and peace offerings.’ Then in the future, your descendants cannot say to ours, ‘You have no share in the LORD!’

Berean Standard Bible · CC0

Hebrew — tap a word ↓

kî hū ‘êḏ bê·nê·nū ū·ḇê·nê·ḵem ū·ḇên dō·rō·w·ṯê·nū ’a·ḥă·rê·nū la·‘ă·ḇōḏ ’eṯ- ‘ă·ḇō·ḏaṯ Yah·weh lə·p̄ā·nāw bə·‘ō·lō·w·ṯê·nū ū·ḇiz·ḇā·ḥê·nū ū·ḇiš·lā·mê·nū mā·ḥār ḇə·nê·ḵem wə·lō- yō·mə·rū lə·ḇā·nê·nū ’ên- lā·ḵem ḥê·leq Yah·weh

Word by word25 · parsed

כִּי֩kîRatherH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

ה֜וּאhūlet it beH1931

√ hûwʼ — he (she or it)Pronounthird person masculine singular

עֵ֨ד‘êḏa witnessH5707

√ ʻêd — concretely, a witnessNounmasculine singular

ʻēḏ (H5707): the witness. An altar that witnesses but never receives sacrifice inverts the expected function — it preaches unity rather than enacting cult. Joseph Benson: “it was an ancient way of preserving the remembrance of things to raise such structures.”

בֵּינֵ֣ינוּbê·nê·nūbetween usH996

√ bêyn — between (repeated before each noun, often with other particles)Prepositionfirst person common plural

וּבֵינֵיכֶ֗םū·ḇê·nê·ḵemand youH996

√ bêyn — between (repeated before each noun, often with other particles)Conjunctive wawPrepositionsecond person masculine plural

וּבֵ֣יןū·ḇênandH996

√ bêyn — between (repeated before each noun, often with other particles)Conjunctive wawPreposition

דֹּרוֹתֵינוּ֮dō·rō·w·ṯê·nūthe generationsH1755

√ dôwr — properly, a revolution of time, iNounmasculine plural constructfirst person common plural

אַחֲרֵינוּ֒’a·ḥă·rê·nūto comeH310

√ ʼachar — properly, the hind partPrepositionfirst person common plural

לַעֲבֹ֞דla·‘ă·ḇōḏthat we will worshipH5647

√ ʻâbad — to work (in any sense)Preposition-lVerbQalInfinitive construct

The verb-and-noun “serve the service” (ʻāḇaḏ / ʻăḇōḏâh, H5647/H5656) confines all true worship to “before His face” at the tabernacle — the very confession the accusers feared was being denied.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

עֲבֹדַ֤ת‘ă·ḇō·ḏaṯH5656

√ ʻăbôdâh — work of any kindNounfeminine singular construct

יְהוָה֙Yah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

לְפָנָ֔יוlə·p̄ā·nāwin His presenceH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural constructthird person masculine singular

בְּעֹלוֹתֵ֥ינוּbə·‘ō·lō·w·ṯê·nūwith our burnt offeringsH5930

√ ʻôlâh — a step or (collectively, stairs, as ascending)Preposition-bNounfeminine plural constructfirst person common plural

וּבִזְבָחֵ֖ינוּū·ḇiz·ḇā·ḥê·nūsacrificesH2077

√ zebach — properly, a slaughter, iConjunctive waw, Preposition-bNounmasculine plural constructfirst person common plural

וּבִשְׁלָמֵ֑ינוּū·ḇiš·lā·mê·nūand peace offeringsH8002

√ shelem — properly, requital, iConjunctive waw, Preposition-bNounmasculine plural constructfirst person common plural

מָחָר֙mā·ḥārThen in the futureH4279

√ mâchâr — properly, deferred, iAdverb

בְנֵיכֶ֤םḇə·nê·ḵemyour descendantsH1121

וְלֹא־wə·lō-cannotH3808

√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle

יֹאמְר֨וּyō·mə·rūsayH559

√ ʼâmar — to say (used with great latitude)VerbQalImperfectthird person masculine plural

לְבָנֵ֔ינוּlə·ḇā·nê·nūto oursH1121

אֵין־’ên-You have noH369

√ ʼayin — a non-entityAdverb

לָכֶ֥םlā·ḵem

Prepositionsecond person masculine plural

חֵ֖לֶקḥê·leqshareH2506

√ chêleq — properly, smoothness (of the tongue)Nounmasculine singular

ḥēleq (H2506) returns from v.25: the altar exists to refute, for all time, the sentence “you have no portion in the LORD.” Its single purpose is to keep the covenant-portion of the eastern tribes on permanent record.

בַּיהוָֽה׃Yah·wehin the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-bNounpropermasculine singular

Literal — word-for-word from the original

But that a-witness it-may-be between-us and-between-you and-between our-generations after-us, that-we-may-serve the-service-of the-LORD before-His-face with-our-burnt-offerings and-with-our-sacrifices and-with-our-peace-offerings — that your-sons may-not-say to-our-sons in-time-to-come, You-have-no portion in-the-LORD.

Where the English smooths the original

עֵ֨ד ʻēḏ (H5707), witness, is the theological key of the chapter and the eventual name of the altar (v.34). The altar does not do; it testifies. This is the same witness-word at the heart of Jacob and Laban’s heap “Galeed” (Genesis 31:48) — a non-sacrificial monument standing between two parties.
לַעֲבֹ֞ד אֶת־עֲבֹדַ֤ת Another cognate construction — laʻăḇōḏ ʼeṯ-ʻăḇōḏaṯ, “to serve the service of” the LORD (H5647 + H5656). BSB “we will worship” flattens the emphatic “serve the worship-service.” Their whole point: real service happens before His face, at Shiloh, never here.
לְפָנָ֔יו “in His presence” is ləpānāw (H6440), before His face — i.e. before the tabernacle. The altar of witness points away from itself toward the one place of true sacrifice; its meaning is centrifugal, deflecting worship to Shiloh.

Therefore we said, ‘If they ever say this to us or to our descendants, we will answer: Look at the replica of the altar of the LORD that our fathers made, not for burnt offerings or sacrifices, but as a witness between us and you.’

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wan·nō·mer wə·hā·yāh kî- yō·mə·rū ’ê·lê·nū wə·’el- dō·rō·ṯê·nū mā·ḥār wə·’ā·mar·nū rə·’ū ’eṯ- taḇ·nîṯ miz·baḥ Yah·weh ’ă·šer- ’ă·ḇō·w·ṯê·nū ‘ā·śū lō lə·‘ō·w·lāh wə·lō lə·ze·ḇaḥ kî- ‘êḏ hū bê·nê·nū ū·ḇê·nê·ḵem

Word by word26 · parsed

וַנֹּ֕אמֶרwan·nō·merTherefore we saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectfirst person common plural

וְהָיָ֗הwə·hā·yāh. . .H1961

√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectthird person masculine singular

כִּֽי־kî-If they everH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

יֹאמְר֥וּyō·mə·rūsay [this]H559

√ ʼâmar — to say (used with great latitude)VerbQalImperfectthird person masculine plural

אֵלֵ֛ינוּ’ê·lê·nūto usH413

√ ʼêl — near, with or amongPrepositionfirst person common plural

וְאֶל־wə·’el-orH413

√ ʼêl — near, with or amongConjunctive wawPreposition

taḇnîṯ (H8403): a model or copy after a shown pattern. The word quietly clears the builders: a copy of the LORD’s altar is a confession of the original’s sole legitimacy, not a defiance of it.

דֹּרֹתֵ֖ינוּdō·rō·ṯê·nūto our descendantsH1755

√ dôwr — properly, a revolution of time, iNounmasculine plural constructfirst person common plural

מָחָ֑רmā·ḥār. . .H4279

√ mâchâr — properly, deferred, iAdverb

וְאָמַ֡רְנוּwə·’ā·mar·nūwe will answerH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConjunctive perfectfirst person common plural

רְא֣וּrə·’ūLook atH7200

√ râʼâh — to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)VerbQalImperativemasculine plural

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

תַּבְנִית֩taḇ·nîṯthe replicaH8403

√ tabnîyth — structureNounfeminine singular construct

מִזְבַּ֨חmiz·baḥof the altarH4196

√ mizbêach — an altarNounmasculine singular construct

יְהוָ֜הYah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אֲשֶׁר־’ă·šer-thatH834

√ ʼăsher — who, which, what, thatPronounrelative

אֲבוֹתֵ֗ינוּ’ă·ḇō·w·ṯê·nūour fathersH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine plural constructfirst person common plural

עָשׂ֣וּ‘ā·śūmadeH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person common plural

לֹ֤אlōnotH3808

√ lôʼ — not (the simple or absAdverbNegative particle

לְעוֹלָה֙lə·‘ō·w·lāhfor burnt offeringsH5930

√ ʻôlâh — a step or (collectively, stairs, as ascending)Preposition-lNounfeminine singular

וְלֹ֣אwə·lō. . .H3808

√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle

לְזֶ֔בַחlə·ze·ḇaḥor sacrificesH2077

√ zebach — properly, a slaughter, iPreposition-lNounmasculine singular

כִּי־kî-butH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

The clause closes the defense as it began (v.26): “not for burnt offering… but a witness.” The repetition is a sworn formula, the same denial pressed three times (vv.23, 26, 28-29).

עֵ֣ד‘êḏas a witnessH5707

√ ʻêd — concretely, a witnessNounmasculine singular

ה֔וּאhū. . .H1931

√ hûwʼ — he (she or it)Pronounthird person masculine singular

בֵּינֵ֖ינוּbê·nê·nūbetween usH996

√ bêyn — between (repeated before each noun, often with other particles)Prepositionfirst person common plural

וּבֵינֵיכֶֽם׃ū·ḇê·nê·ḵemand youH996

√ bêyn — between (repeated before each noun, often with other particles)Conjunctive wawPrepositionsecond person masculine plural

Literal — word-for-word from the original

And-we-said: And-it-shall-be, when they-say to-us and-to-our-generations in-time-to-come, then-we-will-say: See the-pattern of-the-altar of-the-LORD which our-fathers made — not for-burnt-offering and-not for-sacrifice, but a-witness it-is between-us and-between-you.

Where the English smooths the original

תַּבְנִ֜ית BSB “the replica” renders taḇnîṯ (H8403), pattern, model, copy — the very word used of the divinely shown “pattern” of the tabernacle (Exod 25:9). The eastern tribes’ altar is a taḇnîṯ of the true altar: a faithful copy, made to prove conformity, not to compete.
רְא֣וּ “Look at” is the plural imperative rəʼū (H7200, rāʾâh, “see”) — the same root behind ləmarʼeh, “great to the sight,” in v.10. The altar was built to be seen (v.10) so that one day Israel could be commanded to see it (v.28) and read its testimony.

Far be it from us to rebel against the LORD and turn away from Him today by building an altar for burnt offerings, grain offerings, or sacrifices, other than the altar of the LORD our God, which stands before His tabernacle.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ḥā·lî·lāh lā·nū lim·rōḏ Yah·weh wə·lā·šūḇ mim·men·nū mê·’a·ḥă·rê Yah·weh hay·yō·wm liḇ·nō·wṯ miz·bê·aḥ lə·‘ō·lāh lə·min·ḥāh ū·lə·zā·ḇaḥ mil·lə·ḇaḏ miz·baḥ Yah·weh ’ĕ·lō·hê·nū ’ă·šer lip̄·nê miš·kā·nōw

Word by word21 · parsed

חָלִילָה֩ḥā·lî·lāhFar be itH2486

√ châlîylâh — literal fora profaned thingInterjectionthird person feminine singular

ḥālîlâh (H2486): “far be it / God forbid,” literally an oath of profanation. The defense ends on the same plane it began (the ʼim oath of v.22): the thought of rebellion is treated as desecration too dreadful to entertain.

לָּ֨נוּlā·nūfrom us

Prepositionfirst person common plural

לִמְרֹ֣דlim·rōḏto rebelH4775

√ mârad — to rebelPreposition-lVerbQalInfinitive construct

בַּֽיהוָ֗הYah·wehagainst the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-bNounpropermasculine singular

וְלָשׁ֤וּבwə·lā·šūḇand turn awayH7725

√ shûwb — to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point)Conjunctive waw, Preposition-lVerbQalInfinitive construct

מִמֶּ֜נּוּmim·men·nūfromH4480

√ min — properly, a part ofPrepositionfirst person common plural

מֵאַחֲרֵ֣יmê·’a·ḥă·rê. . .H310

√ ʼachar — properly, the hind partPreposition-m

יְהוָ֔הYah·wehHimH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

הַיּוֹם֙hay·yō·wmtodayH3117

לִבְנ֣וֹתliḇ·nō·wṯby buildingH1129

√ bânâh — to build (literally and figuratively)Preposition-lVerbQalInfinitive construct

מִזְבֵּ֔חַmiz·bê·aḥan altarH4196

√ mizbêach — an altarNounmasculine singular

לְעֹלָ֖הlə·‘ō·lāhfor burnt offeringsH5930

√ ʻôlâh — a step or (collectively, stairs, as ascending)Preposition-lNounfeminine singular

לְמִנְחָ֣הlə·min·ḥāhgrain offeringsH4503

√ minchâh — a donationPreposition-lNounfeminine singular

וּלְזָ֑בַחū·lə·zā·ḇaḥor sacrificesH2077

√ zebach — properly, a slaughter, iConjunctive waw, Preposition-lNounmasculine singular

מִלְּבַ֗דmil·lə·ḇaḏother thanH905

√ bad — properly, separationPreposition-m, Preposition-lNounmasculine singular construct

mil·ləḇaḏ (H905), “apart from / besides”: the accused embrace the precise boundary the accusers drew in v.19 (there worded mibbalʻăḏê), proving the dispute was a misunderstanding, not a doctrinal divide. They want the one altar as much as Phinehas does.

מִזְבַּח֙miz·baḥthe altarH4196

√ mizbêach — an altarNounmasculine singular construct

יְהוָ֣הYah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אֱלֹהֵ֔ינוּ’ĕ·lō·hê·nūour GodH430

√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural constructfirst person common plural

אֲשֶׁ֖ר’ă·šerwhich [stands]H834

√ ʼăsher — who, which, what, thatPronounrelative

לִפְנֵ֥יlip̄·nêbeforeH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct

“before His tabernacle” — lipnê (H6440) miškān (H4908): the one legitimate altar is defined by its place, before the dwelling. Location, not mere construction, makes an altar lawful — which is exactly why the witness-altar, far from the tabernacle, cannot be a sacrificial rival.

מִשְׁכָּנֽוֹ׃פmiš·kā·nōwHis tabernacleH4908

√ mishkân — a residence (including a shepherd's hut, the lair of animals, figuratively, the graveNounmasculine singular constructthird person masculine singular

Literal — word-for-word from the original

Far-be-it from-us, away-from-Him, to-rebel against-the-LORD, and-to-turn this-day from-after the-LORD, by-building an-altar for-burnt-offering, for-grain-offering, or-for-sacrifice, apart-from the-altar of-the-LORD our-God which is before His-tabernacle.

Where the English smooths the original

חָלִ֨ילָה לָּ֤נוּ מִמֶּ֙נּוּ֙ BSB “Far be it from us” renders ḥālîlâh lānū mimmennū (H2486) — a word of profanation/abhorrence: “profane be it to us, away from Him.” Keil: “far be it from us away from Him.” It is the strongest recoil the language offers, a holy shudder at the very thought.
מִלְּבַ֗ד BSB “other than” renders mil·ləḇaḏ (H905, “apart from / besides”) — here the defendants affirm the very law they were charged with breaking: never an altar besides the altar before the tabernacle. (In v.19 the accusers used a different word for the same idea, mibbalʻăḏê, H1107; defense and prosecution converge on the one principle even when their vocabulary differs.)
לִפְנֵ֥י מִשְׁכָּנֽוֹ “which stands before His tabernacle” — lipnê miškānô (H6440 + H4908). The one legitimate altar is defined by its place: before the dwelling. Location, not mere construction, is what makes an altar lawful — which is exactly why the witness-altar, built far from the tabernacle, cannot be a sacrificial rival.

When Phinehas the priest and the chiefs of the congregation—the heads of Israel’s clans who were with him—heard what the descendants of Reuben, Gad, and Manasseh had to say, they were satisfied.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

pî·nə·ḥās hak·kō·hên ū·nə·śî·’ê hā·‘ê·ḏāh wə·rā·šê yiś·rā·’êl ’al·p̄ê ’ă·šer ’it·tōw ’eṯ- had·də·ḇā·rîm way·yiš·ma‘ ’ă·šer bə·nê- rə·’ū·ḇên ū·ḇə·nê- ḡāḏ ū·ḇə·nê mə·naš·šeh dib·bə·rū way·yî·ṭaḇ bə·‘ê·nê·hem

Word by word22 · parsed

פִּֽינְחָ֣סpî·nə·ḥāsWhen PhinehasH6372

√ Pîynᵉchâç — Pinechas, the name of three IsraelitesNounpropermasculine singular

The peace turns on hearing — “when Phinehas… heard.” The whole crisis was born of a report “heard” at second hand (v.11); it is healed when the accusers finally hear the accused directly. The chapter is a parable of inquiry before judgment.

הַכֹּהֵ֗ןhak·kō·hênthe priestH3548

√ kôhên — literally one officiating, a priestArticleNounmasculine singular

וּנְשִׂיאֵ֨יū·nə·śî·’êand the chiefsH5387

√ nâsîyʼ — properly, an exalted one, iConjunctive wawNounmasculine plural construct

הָעֵדָ֜הhā·‘ê·ḏāhof the congregationH5712

√ ʻêdâh — a stated assemblage (specifically, a concourse, or generally, a family or crowd)ArticleNounfeminine singular

וְרָאשֵׁ֨יwə·rā·šêthe headsH7218

√ rôʼsh — the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itcConjunctive wawNounmasculine plural construct

יִשְׂרָאֵל֙yiś·rā·’êlof Israel’sH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

אַלְפֵ֤י’al·p̄êclansH505

√ ʼeleph — hence (the ox's head being the first letter of the alphabet, and this eventually used as a numeral) a thousandNounmasculine plural construct

אֲשֶׁ֣ר’ă·šerwhoH834

√ ʼăsher — who, which, what, thatPronounrelative

אִתּ֔וֹ’it·tōwwere with himH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPrepositionthird person masculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַ֨דְּבָרִ֔יםhad·də·ḇā·rîmH1697

√ dâbâr — a wordArticleNounmasculine plural

וַיִּשְׁמַ֞עway·yiš·ma‘heardH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

אֲשֶׁ֧ר’ă·šerwhatH834

√ ʼăsher — who, which, what, thatPronounrelative

בְּנֵי־bə·nê-the descendantsH1121

“good in their eyes” (yāṭaḇ, H3190): zeal that is genuine is also appeasable. The Pulpit Commentary marks the contrast with “religious party spirit” that “desired rather victory… than the discovery that no offence at all had been committed.”

רְאוּבֵ֥ןrə·’ū·ḇênof ReubenH7205

√ Rᵉʼûwbên — Reuben, a son of JacobNounpropermasculine singular

וּבְנֵי־ū·ḇə·nê-. . .H1121

גָ֖דḡāḏGadH1410

√ Gâd — Gad, a son of Jacob, including his tribe and its territoryNounpropermasculine singular

וּבְנֵ֣יū·ḇə·nê. . .H1121

מְנַשֶּׁ֑הmə·naš·šehand ManassehH4519

√ Mᵉnashsheh — Menashsheh, a grandson of Jacob, also the tribe descended from him, and its territoryNounpropermasculine singular

דִּבְּר֛וּdib·bə·rūhad to sayH1696

√ dâbar — perhaps properly, to arrangeVerbPielPerfectthird person common plural

וַיִּיטַ֖בway·yî·ṭaḇthey were satisfiedH3190

√ yâṭab — to be (causative) make well, literally (sound, beautiful) or figuratively (happy, successful, right)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

בְּעֵינֵיהֶֽם׃bə·‘ê·nê·hem. . .H5869

√ ʻayin — an eye (literally or figuratively)Preposition-bNouncdcthird person masculine plural

Literal — word-for-word from the original

And-he-heard, Phinehas the-priest, and-the-chiefs of-the-congregation and-the-heads of-the-thousands of-Israel who were-with-him, the-words which spoke the-sons-of-Reuben and-the-sons-of-Gad and-the-sons-of-Manasseh; and-it-was-good in-their-eyes.

Where the English smooths the original

וַיִּיטַ֖ב בְּעֵינֵיהֶֽם BSB “they were satisfied” renders the Hebrew idiom way·yî·ṭaḇ bəʻênêhem — “it was good in their eyes” (H3190 + H5869). The same idiom of glad acceptance is used of Pharaoh and Hamor (Gen 41:37; 34:18). The explanation did not merely pacify; it pleased.
אַלְפֵ֤י יִשְׂרָאֵל֙ BSB “Israel’s clans” renders ’al·p̄ê yiś·rā·’êl (H505 + H3478), literally “the thousands of Israel.” ’eleph carries both senses at once, a numeral and the military-kinship division it musters, so the Hebrew holds together what English must choose between: these are the heads of the very units that were massed for war three verses earlier (v.12). The men who could have led the muster hear the defense instead.

Phinehas son of Eleazar the priest said to the descendants of Reuben, Gad, and Manasseh, “Today we know that the LORD is among us, because you have not committed this breach of faith against Him. Consequently, you have delivered the Israelites from the hand of the LORD.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

pî·nə·ḥās ben- ’el·‘ā·zār hak·kō·hên way·yō·mer ’el- bə·nê- rə·’ū·ḇên wə·’el- bə·nê- ḡāḏ wə·’el- bə·nê mə·naš·šeh hay·yō·wm yā·ḏa‘·nū kî- Yah·weh ḇə·ṯō·w·ḵê·nū ’ă·šer lō- mə·‘al·tem haz·zeh ham·ma·‘al Yah·weh ’āz hiṣ·ṣal·tem ’eṯ- bə·nê yiś·rā·’êl mî·yaḏ Yah·weh

Word by word32 · parsed

פִּֽינְחָ֣סpî·nə·ḥāsPhinehasH6372

√ Pîynᵉchâç — Pinechas, the name of three IsraelitesNounpropermasculine singular

בֶּן־ben-sonH1121

אֶלְעָזָ֣ר’el·‘ā·zārof EleazarH499

√ ʼElʻâzâr — Elazar, the name of seven IsraelitesNounpropermasculine singular

הַכֹּהֵ֡ןhak·kō·hênthe priestH3548

√ kôhên — literally one officiating, a priestArticleNounmasculine singular

וַיֹּ֣אמֶרway·yō·mersaidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

בְּנֵי־bə·nê-the descendantsH1121

רְאוּבֵ֨ןrə·’ū·ḇênof ReubenH7205

√ Rᵉʼûwbên — Reuben, a son of JacobNounpropermasculine singular

וְאֶל־wə·’el-. . .H413

√ ʼêl — near, with or amongConjunctive wawPreposition

בְּנֵי־bə·nê-vvvH1121

גָ֜דḡāḏGadH1410

√ Gâd — Gad, a son of Jacob, including his tribe and its territoryNounpropermasculine singular

וְאֶל־wə·’el-. . .H413

√ ʼêl — near, with or amongConjunctive wawPreposition

בְּנֵ֣יbə·nêvvvH1121

מְנַשֶּׁ֗הmə·naš·šehand ManassehH4519

√ Mᵉnashsheh — Menashsheh, a grandson of Jacob, also the tribe descended from him, and its territoryNounpropermasculine singular

הַיּ֤וֹם׀hay·yō·wmTodayH3117

יָדַ֙עְנוּ֙yā·ḏa‘·nūwe knowH3045

√ yâdaʻ — to know (properly, to ascertain by seeing)VerbQalPerfectfirst person common plural

yāḏaʻ (H3045) closes the inclusio opened in v.22: “He knows… may Israel know” → “today we know.” The lawsuit ends not in a verdict of acquittal only but in a confession of God’s indwelling presence.

כִּֽי־kî-thatH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

יְהוָ֔הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

בְתוֹכֵ֣נוּḇə·ṯō·w·ḵê·nūis among usH8432

√ tâvek — a bisection, iPreposition-bNounmasculine singular constructfirst person common plural

tāweḵ (H8432), “midst” — the same word the western tribes used in their offer “take possession among (bəṯôḵēnū) us” (v.19). The presence they offered to share, the priest now declares is present to all: “the LORD is in our midst.”

אֲשֶׁ֛ר’ă·šerbecauseH834

√ ʼăsher — who, which, what, thatPronounrelative

לֹֽא־lō-you have notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

מְעַלְתֶּ֥םmə·‘al·temcommittedH4603

√ mâʻal — properly, to cover upVerbQalPerfectsecond person masculine plural

הַזֶּ֑הhaz·zehthisH2088

√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular

הַמַּ֣עַלham·ma·‘albreach of faithH4604

√ maʻal — treachery, iArticleNounmasculine singular

בַּֽיהוָ֖הYah·wehagainst HimH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-bNounpropermasculine singular

אָ֗ז’āzConsequentlyH227

√ ʼâz — at that time or placeAdverb

הִצַּלְתֶּ֛םhiṣ·ṣal·temyou have deliveredH5337

√ nâtsal — to snatch away, whether in a good or a bad senseVerbHifilPerfectsecond person masculine plural

nāṣal Hiphil (H5337): the eastern tribes are credited with delivering Israel “from the hand of the LORD.” Their fidelity becomes intercession-by-innocence — a faint anticipation of the One whose obedience delivers many from wrath.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

בְּנֵ֥יbə·nêvvvH1121

יִשְׂרָאֵ֖לyiś·rā·’êlthe IsraelitesH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

מִיַּ֥דmî·yaḏfrom the handH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcPreposition-mNounfeminine singular construct

יְהוָֽה׃Yah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

Literal — word-for-word from the original

And-he-said, Phinehas son-of-Eleazar the-priest, to the-sons-of-Reuben and-to-the-sons-of-Gad and-to-the-sons-of-Manasseh: This-day we-know that in-our-midst is the-LORD, because you-have-not-broken-faith against-the-LORD this breach-of-faith — then you-have-delivered the-sons-of-Israel from-the-hand of-the-LORD.

Where the English smooths the original

הַיּ֤וֹם׀ יָדַ֙עְנוּ֙ “Today we know” (hayyôm yāḏaʻnū, H3045) answers v.22’s “He knows, and may Israel know.” The accused had appealed to the God who knows; now the priest confesses that Israel knows — the chapter’s frame closes on shared knowledge of God’s presence.
בְתוֹכֵ֣נוּ “the LORD is among us” — bəṯôḵēnū (H8432, tāweḵ), in our midst. The proof of the divine presence is not a sign in the sky but the brethren’s fidelity: “the best token of the Divine presence among men is the Divine likeness and holiness in men” (Ellicott).
הִצַּלְתֶּ֛ם “you have delivered” is a Hiphil of nāṣal (H5337), to rescue, snatch away — from the hand of the LORD. The defendants’ innocence is reckoned as an act of salvation for the whole nation: by not sinning, they spared Israel the wrath that one sin would have drawn (cf. Achan, v.20).

Then Phinehas son of Eleazar the priest, together with the other leaders, returned to the Israelites in the land of Canaan and brought back a report regarding the Reubenites and Gadites in the land of Gilead.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

pî·nə·ḥās ben- ’el·‘ā·zār hak·kō·hên wə·han·nə·śî·’îm mê·’êṯ way·yā·šāḇ ’el- bə·nê yiś·rā·’êl ’el- ’e·reṣ kə·na·‘an way·yā·ši·ḇū dā·ḇār ’ō·w·ṯām bə·nê- rə·’ū·ḇên ū·mê·’êṯ bə·nê- ḡāḏ mê·’e·reṣ hag·gil·‘āḏ

Word by word23 · parsed

פִּֽינְחָ֣סpî·nə·ḥāsThen PhinehasH6372

√ Pîynᵉchâç — Pinechas, the name of three IsraelitesNounpropermasculine singular

The verse is the structural counterpart of v.13 (the sending): the embassy that went out in fear comes home in peace. Half-Manasseh drops from the naming here (and in vv.33-34), Cambridge suggests, simply “for the sake of brevity.”

בֶּן־ben-sonH1121

אֶלְעָזָ֣ר’el·‘ā·zārof EleazarH499

√ ʼElʻâzâr — Elazar, the name of seven IsraelitesNounpropermasculine singular

הַכֹּהֵ֣ן׀hak·kō·hênthe priestH3548

√ kôhên — literally one officiating, a priestArticleNounmasculine singular

וְהַנְּשִׂיאִ֡יםwə·han·nə·śî·’îmtogether with the [other] leadersH5387

√ nâsîyʼ — properly, an exalted one, iConjunctive waw, ArticleNounmasculine plural

מֵאֵ֣תmê·’êṯ. . .H854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPreposition-mDirect object marker

וַיָּ֣שָׁבway·yā·šāḇreturnedH7725

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

בְּנֵ֣יbə·nêthe IsraelitesH1121

יִשְׂרָאֵ֑לyiś·rā·’êl. . .H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

The doubled shûb (return / return-a-word) makes the verse a quiet resolution of the chapter’s anxiety about “turning”: every turn here is homeward and truthful.

אֶל־’el-inH413

√ ʼêl — near, with or amongPreposition

אֶ֥רֶץ’e·reṣthe landH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular construct

כְּנַ֖עַןkə·na·‘anof CanaanH3667

√ Kᵉnaʻan — Kenaan, a son a HamNounpropermasculine singular

וַיָּשִׁ֥בוּway·yā·ši·ḇūand brought backH7725

√ shûwb — to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point)Conjunctive wawVerbHifilConsecutive imperfectthird person masculine plural

דָּבָֽר׃dā·ḇāra report regardingH1697

√ dâbâr — a wordNounmasculine singular

אוֹתָ֖ם’ō·w·ṯāmH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPrepositionthird person masculine plural

בְּנֵֽי־bə·nê-the ReubenitesH1121

רְאוּבֵן֩rə·’ū·ḇên. . .H7205

√ Rᵉʼûwbên — Reuben, a son of JacobNounpropermasculine singular

וּמֵאֵ֨תū·mê·’êṯ. . .H854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearConjunctive waw, Preposition-mDirect object marker

בְּנֵי־bə·nê-and GaditesH1121

גָ֜דḡāḏ. . .H1410

√ Gâd — Gad, a son of Jacob, including his tribe and its territoryNounpropermasculine singular

מֵאֶ֧רֶץmê·’e·reṣin the landH776

√ ʼerets — the earth (at large, or partitively a land)Preposition-mNounfeminine singular construct

הַגִּלְעָ֛דhag·gil·‘āḏof GileadH1568

√ Gilʻâd — Gilad, a region East of the JordanArticleNounproperfeminine singular

Literal — word-for-word from the original

And-he-returned, Phinehas son-of-Eleazar the-priest, and-the-chiefs, from the-sons-of-Reuben and-from the-sons-of-Gad, from the-land of-Gilead, to the-land of-Canaan, to the-sons-of-Israel; and-they-brought-back-word to-them.

Where the English smooths the original

וַיָּשִׁ֥בוּ “returned” is again shûb (H7725) — the chapter’s keyword, now wholly benign: the envoys turn back in peace, as the tribes had turned back home in v.9. The verb that carried the threat of apostasy now carries the report of reconciliation.
וַיָּשִׁ֥בוּ אוֹתָ֖ם דָּבָֽר “brought back a report” is a Hebrew idiom way·yāšîḇū ʼôṯām dāḇār — literally “they returned them a word” (shûb again, in the Hiphil). The same root knits the verse: they return, and they return-a-word. The crisis that began with a misreported “word” (v.11) ends with a true word carried home.

The Israelites were satisfied with the report, and they blessed God and spoke no more about going to war against them to destroy the land where the Reubenites and Gadites lived.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

bə·nê yiś·rā·’êl way·yî·ṭaḇ bə·‘ê·nê had·dā·ḇār bə·nê yiś·rā·’êl way·ḇā·ră·ḵū ’ĕ·lō·hîm ’ā·mə·rū wə·lō la·‘ă·lō·wṯ laṣ·ṣā·ḇā ‘ă·lê·hem lə·ša·ḥêṯ ’eṯ- hā·’ā·reṣ ’ă·šer bə·nê- rə·’ū·ḇên ū·ḇə·nê- ḡāḏ yō·šə·ḇîm bāh

Word by word24 · parsed

בְּנֵ֣יbə·nêThe IsraelitesH1121

“good… in the eyes” (yāṭaḇ, H3190) repeats v.30: the satisfaction of the delegation becomes the satisfaction of the whole nation. Peace ratified at every level.

יִשְׂרָאֵ֔לyiś·rā·’êl. . .H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וַיִּיטַ֣בway·yî·ṭaḇwere satisfiedH3190

√ yâṭab — to be (causative) make well, literally (sound, beautiful) or figuratively (happy, successful, right)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

בְּעֵינֵי֙bə·‘ê·nê. . .H5869

√ ʻayin — an eye (literally or figuratively)Preposition-bNouncdc

הַדָּבָ֗רhad·dā·ḇārwith the reportH1697

√ dâbâr — a wordArticleNounmasculine singular

בְּנֵ֣יbə·nêand [they]H1121

bāraḵ (H1288), “to bless”: the assembly that gathered for war (v.12) now blesses God. Cambridge lines this up with David, Ezra, Daniel, and Simeon — the standing biblical response of a people who find God present and gracious.

יִשְׂרָאֵ֑לyiś·rā·’êl. . .H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וַיְבָרֲכ֥וּway·ḇā·ră·ḵūblessedH1288

√ bârak — to kneelConjunctive wawVerbPielConsecutive imperfectthird person masculine plural

אֱלֹהִ֖ים’ĕ·lō·hîmGodH430

√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural

אָמְר֗וּ’ā·mə·rūand spokeH559

√ ʼâmar — to say (used with great latitude)VerbQalPerfectthird person common plural

וְלֹ֣אwə·lōnoH3808

√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle

לַעֲל֤וֹתla·‘ă·lō·wṯmore about goingH5927

√ ʻâlâh — to ascend, intransitively (be high) or actively (mount)Preposition-lVerbQalInfinitive construct

לַצָּבָ֔אlaṣ·ṣā·ḇāto warH6635

√ tsâbâʼ — a mass of persons (or figuratively, things), especially regPreposition-l, ArticleNouncommon singular

עֲלֵיהֶם֙‘ă·lê·hemagainst themH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine plural

לְשַׁחֵת֙lə·ša·ḥêṯto destroyH7843

√ shâchath — to decay, iPreposition-lVerbPielInfinitive construct

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָאָ֔רֶץhā·’ā·reṣthe landH776

√ ʼerets — the earth (at large, or partitively a land)ArticleNounfeminine singular

אֲשֶׁ֛ר’ă·šerwhereH834

√ ʼăsher — who, which, what, thatPronounrelative

בְּנֵי־bə·nê-the ReubenitesH1121

רְאוּבֵ֥ןrə·’ū·ḇên. . .H7205

√ Rᵉʼûwbên — Reuben, a son of JacobNounpropermasculine singular

וּבְנֵי־ū·ḇə·nê-and GaditesH1121

גָ֖דḡāḏ. . .H1410

√ Gâd — Gad, a son of Jacob, including his tribe and its territoryNounpropermasculine singular

יֹשְׁבִ֥יםyō·šə·ḇîmlivedH3427

√ yâshab — properly, to sit down (specifically as judgeVerbQalParticiplemasculine plural

בָּֽהּ׃bāh

Prepositionthird person feminine singular

Literal — word-for-word from the original

And-it-was-good the-word in-the-eyes of-the-sons-of-Israel; and-they-blessed God, the-sons-of-Israel, and-not did-they-speak to-go-up against-them for-war, to-destroy the-land in-which the-sons-of-Reuben and-the-sons-of-Gad were-dwelling.

Where the English smooths the original

וַֽיְבָרֲכ֖וּ אֱלֹהִים֙ BSB “blessed God” is exactly right (wayəḇārăḵū ʼĕlōhîm, H1288) — worth marking because the chapter that opened with the threat of fratricidal war closes with corporate blessing of God. The resolution is liturgical, not merely diplomatic; relief becomes doxology.
וְלֹ֤א אָמְרוּ֙ “spoke no more about” renders wəlōʼ ʼāmərū — literally “they did not say” to go up to war (Pulpit: “did not speak”). The war was undone by a word: no one, after the explanation, even proposed it. The same verb “say/speak” that drove the alarm now, negated, ends it.
לְשַׁחֵ֣ת “to destroy” is ləšaḥēṯ (H7843, šāḥaṯ), the verb of ruin and devastation prescribed by the law of the apostate city (Deut 13). That this destruction is now not spoken is the measure of the peace: the ḥērem-judgment is lifted from their brethren.

The Voices✦ 4 public domain

Albert BarnesNotes on the Bible1834

The title placed on the altar was perhaps simply a witness between them that the Lord was God (Wordsworth).

Barnes records the textual fact that “Ed” (ʻēḏ) is absent after “altar” in most manuscripts and in the LXX and Vulgate — the name is supplied from the explanatory clause.

source ↗

Keil & DelitzschBiblical Commentary on the Old Testament1860s

This is at once a name and an explanation, namely in this sense: they gave the altar the name of "witness between us," because it was to be a witness that they also acknowledged and worshipped Jehovah as the true God.

source ↗

The Pulpit CommentarySpence & Exell, eds.1880s

Such altars, or mounds, of witness seem not to have been unusual among the Eastern nations (see Genesis 31:47-52 ).

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Joseph BensonCommentary on the Old and New Testaments1810s

It was a witness to posterity of their care to transmit their religion pure and entire; and it would be a witness against them, if ever they should turn from following the Lord.

source ↗

So the Reubenites and Gadites named the altar Witness, for they said, “It is a witness between us that the LORD is God.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

bə·nê- rə·’ū·ḇên ū·ḇə·nê- ḡāḏ way·yiq·rə·’ū lam·miz·bê·aḥ kî hū ‘êḏ bê·nō·ṯê·nū kî Yah·weh hā·’ĕ·lō·hîm

Word by word13 · parsed

בְּנֵי־bə·nê-So the ReubenitesH1121

רְאוּבֵ֥ןrə·’ū·ḇên. . .H7205

√ Rᵉʼûwbên — Reuben, a son of JacobNounpropermasculine singular

וּבְנֵי־ū·ḇə·nê-and GaditesH1121

גָ֖דḡāḏ. . .H1410

√ Gâd — Gad, a son of Jacob, including his tribe and its territoryNounpropermasculine singular

וַֽיִּקְרְא֛וּway·yiq·rə·’ūnamedH7121

√ qârâʼ — to call out to (iConjunctive wawVerbQalConsecutive imperfectthird person masculine plural

qārāʼ (H7121), “to call/name” — the same naming-verb used at Jacob and Laban’s witness-heap (Gen 31:48, “he called it Galeed”). Naming a monument fixes its testimony in memory; the altar is now a permanent word.

לַמִּזְבֵּ֑חַlam·miz·bê·aḥthe altar [Witness]H4196

√ mizbêach — an altarPreposition-l, ArticleNounmasculine singular

כִּ֣יkîfor [they said]H3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

הוּא֙hūItH1931

√ hûwʼ — he (she or it)Pronounthird person masculine singular

עֵ֥ד‘êḏis a witnessH5707

√ ʻêd — concretely, a witnessNounmasculine singular

ʻēḏ (H5707): the climactic occurrence. The whole chapter has driven toward this single word — not a sacrifice but a sign, a stone witness against future denial.

בֵּֽינֹתֵ֔ינוּbê·nō·ṯê·nūbetween usH996

√ bêyn — between (repeated before each noun, often with other particles)Prepositionfirst person common plural

כִּ֥יkîthatH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

יְהוָ֖הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

“the LORD, He is the God” (hāʼĕlōhîm, H430 with article) is the confession of Carmel (1 Kgs 18:39) and the heart of the Shema’s claim; the altar of witness exists to keep this creed audible across the Jordan in every generation.

הָאֱלֹהִֽים׃פhā·’ĕ·lō·hîmis GodH430

√ ʼĕlôhîym — gods in the ordinary senseArticleNounmasculine plural

Literal — word-for-word from the original

And-they-named, the-sons-of-Reuben and-the-sons-of-Gad, the-altar — for a-witness it-is between-us that the-LORD, He-is-God.

Where the English smooths the original

וַֽיִּקְרְא֛וּ לַמִּזְבֵּ֑חַ BSB supplies the name “Witness” in brackets, but the Hebrew of this clause is famously terse: way·yiq·rəʼū lammiz·bēaḥ — “they called/named the altar…” The proper name “Ed” (ʻēḏ, “witness”) is not present in the Masoretic text here, nor in the LXX or Vulgate (see Barnes, Cambridge, Pulpit). The translators legitimately supply it from the following clause — but readers should know it is a reconstruction, not a word in the consonantal text.
עֵ֥ד “a witness” — ʻēḏ (H5707) — is the word that is in the text, in the explanatory clause: “for it is a witness between us.” The altar’s name and its meaning are one: it is called Witness because it witnesses that the LORD is God.
כִּ֥י יְהוָ֖ה הָאֱלֹהִֽים “that the LORD is God” renders kî Yahweh hāʼĕlōhîm — with the article: the God, the one true God (so Pulpit, comparing 1 Kings 18:39, Elijah at Carmel). The book that began with conquest ends this episode with a creed: Yahweh, He is the God — of all twelve tribes, east and west alike.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The turn homeward and the altar of sight — 9-11

The unit opens on a single Hebrew verb the whole chapter will turn on: way·yā·šu·ḇū (H7725, shûb), “they turned back.” Reuben, Gad, and half-Manasseh turn homeward to Gilead, the inheritance granted them “by the mouth of the LORD by the hand of Moses” (Numbers 32). On the way they build — bānâh, H1129, the chapter’s other keyword — “a great altar to the sight” (v.10, gāḏōwl ləmarʼeh). Keil names the purpose exactly: it was built “to see to… since it was to serve for a memorial.” The site, gəlîlôt hayyardēn, is rendered “Geliloth” but means the circles / regions of the Jordan — Barnes: “it means circuits, arrondissements” — a frontier word for the seam between the two halves of Israel. From the start the architecture is theological: a monument made to be seen, on the boundary, by a people anxious that a river might one day be read as a wall.

ii. The indictment: māʻal, shûb, māraḏ — 12-20

The report travels faster than the truth. “The sons of Israel heard” (v.11), and “all the congregation” (kol-ʻăḏaṯ) musters at Shiloh for holy war (v.12) — not a mob but the covenant assembly enforcing the law of the apostate city (Deut 13). Yet before the host marches, they send the priest. The choice of Phinehas is itself an argument: Ellicott calls him “well suited to the office of ‘defender of the faith’,” the very man who turned back the plague at Peor (Numbers 25). His indictment (vv.16-20) is built on a rising stair of Hebrew terms. First the cognate accusative məʻaltem hammaʻal (H4603/H4604) — “you have treacheried the treachery,” the priestly word for sacrilege; the Pulpit Commentary: “the Hebrew word signifies to act deceitfully or faithlessly.” Then lāšūḇ, the homeward turn punned into a turn from after the LORD. Then the climax, māraḏ, “rebel” — Keil: “māraḏ (to rebel) is stronger than māʻal.” To prove the danger, Phinehas reaches for the two worst memories in the nation’s body: Peor (v.17), “from which we are not cleansed to this day,” and Achan (v.20), where māʻal maʻal in the ḥērem killed not one man but the congregation. The Verifier confirms this last link is genuinely verbal — Achan (H5912, six verses), Zerah, māʻal, and ḥērem all shared with Joshua 7:1 — not a loose theme but the same rare vocabulary. Beneath the alarm lies one doctrine: in the covenant body, guilt is never private. “If many suffered for one man’s sin… all should suffer” (Geneva).

iii. The defense: six names of God and an oath against oneself — 21-29

The accused do not bristle; they answer (way·ya·ʻaă·nū, v.21), and Cambridge marks the restraint: their aim “was in all respects the very reverse of that imputed to them.” Their opening word is the most concentrated divine confession in the Hebrew Bible: ʼĒl ʼĕlōhîm Yahweh — ʼĒl ʼĕlōhîm Yahweh (v.22), three names of God in order, twice. The Pulpit Commentary protests that “no translation can do justice to the vigour of the original”; Keil unfolds it — “El, the strong one; Elohim, the Supreme Being to be feared; and Jehovah, the truly existing One, the covenant God.” They answer a charge of forsaking God by confessing Him six names deep, then bind themselves with a self-curse: “if in rebellion… do not save us” (v.22; Barnes: “exactly equivalent… to our form ‘So help me God’”). The real motive surfaces in v.24: not rebellion but dəʻāḡâh, “anxiety, for a cause” — the dread that one day the western children would say to theirs, “you have no portion (ḥēleq) in the LORD” (v.25). So they built not an altar but a witness (ʻēḏ, v.27), a taḇnîṯ — a faithful copy — of the LORD’s altar (v.28), “not for burnt offering… but a witness between us and you.” Ellicott catches the paradox: “not an altar… but the altar, i.e., the pattern or copy.” And in v.29 the defense closes by quoting the prosecution’s own word, mibbalʻăḏê (“besides,” v.19): they want the one altar as fiercely as Phinehas does. The whole quarrel was a misreading, not a schism.

iv. Peace ratified: “today we know the LORD is among us” — 30-34

The crisis born of a report heard at second hand (v.11) is healed when the accusers finally hear the accused directly: “it was good in their eyes” (v.30, way·yî·ṭaḇ bəʻênêhem). The Pulpit Commentary draws the lesson: “true religious zeal is slow to anger, and easy to be appeased, when it appears that no harm has been intended.” Phinehas pronounces the verdict as a creed: “today we know (yāḏaʻnū) that the LORD is in our midst” (v.31) — answering the defendants’ own appeal in v.22 (“He knows, and may Israel know”). Ellicott: “the best token of the Divine presence among men is the Divine likeness and holiness in men.” Their innocence is even reckoned as deliverance — hiṣṣaltem (H5337), “you have delivered the children of Israel from the hand of the LORD.” The assembly that gathered for war now blesses God (v.33), and “did not say” to go up against them — the war undone by a word. Finally the altar is named (v.34). Here an honesty must be spoken: the proper name “Ed” (ʻēḏ) that English Bibles supply is, as Barnes records, “not found after ‘altar’ in the text of most manuscripts,” nor in the LXX or Vulgate; the name is reconstructed from the explanatory clause that is there — “for it is a witness between us that the LORD, He is the God.” The Pulpit Commentary connects it to the old custom of witness-mounds “not… unusual among the Eastern nations (see Genesis 31:47-52),” Jacob and Laban’s heap Galeed. The book of conquest pauses to end an episode not with a sword but with a confession.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

Read under Sola Scriptura, this chapter is the Bible’s great case study in judging a brother by his works before hearing his words — and in the costly discipline of inquiry before judgment. The text itself stages the danger: a true zeal for the one altar (entirely right under Leviticus 17 and Deuteronomy 12) nearly becomes a fratricidal war because the western tribes acted on a report (v.11) instead of a hearing. What turns the sword aside is not a softening of doctrine but the addition of a single step — they sent and they heard (v.30). The same word “turn” (shûb) that threatened apostasy in v.16 carries the embassy home in peace in v.32. I read the altar of Witness, then, as Scripture’s own monument against two opposite errors: the slackness that will not contend for the unity of worship, and the suspicion that will not let a brother explain himself. The eastern tribes’ fear — “you have no portion (ḥēleq) in the LORD” (v.25) — is finally a fear of being un-churched by an accident of geography; their answer is to build a sign that says, before God and to all generations, we belong. That this reading is mine and fallible I gladly concede: the chapter never moralizes, and a faithful reader could weight the warning toward zeal rather than toward patience. But the verb that frames it (turn / turn / turn) and the verdict that crowns it (“today we know the LORD is among us”) lean, I think, toward this: God’s presence is proved less by altars than by brethren who will hear one another before they will harm one another.

An altar that never receives a sacrifice can still bear the heaviest weight in Israel — the weight of a witness that says, across every dividing river, “we belong to the same God.” (a fallible reading, not Scripture)

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The witness-heap between two parties — Galeed and the altar of Ed structural / thematic — confirmed

The clearest precedent for a non-sacrificial monument named “Witness” set between two parties is Jacob and Laban’s heap, which Laban named Jegar-sahadutha and Jacob Galeed — “this heap is a witness” (Genesis 31:48). The Verifier records the shared basis as ʻēḏ (H5707, “witness,” 59 vv), bên (H996, “between”), and the naming-verb qārāʼ (H7121) — the same act and the same word. The Pulpit Commentary draws the line explicitly: “such altars, or mounds, of witness seem not to have been unusual among the Eastern nations (see Genesis 31:47-52),” and Cambridge cross-lists Genesis 31:48 at v.28. Because the link rests on a common (not rare) lexeme and a shared pattern — a named witness-monument between estranged kin — it is logged as structural / thematic, not verbal quotation: there is no claim that Joshua cites Genesis, only that both narrate the same covenant practice.

Genesis 31:48 · Joshua 22:27 · Joshua 22:34

basis: shared lexemes computed by Verifier: H5707 ʻēḏ ‘witness’ (59 vv), H996 bên ‘between’, H7121 qārāʼ ‘call/name’; common-frequency words + shared pattern (a named witness-monument between two parties), so thematic, not a quotation claim

Achan and the māʻal of the ḥērem — a true verbal link to Joshua 7 verbal / quotation — confirmed

When Phinehas warns the eastern tribes (v.20), he does not allude vaguely to Achan — he reuses the precise vocabulary of Joshua 7:1. The Verifier returns a cluster of shared lexemes: ʻĀkān (H5912, “Achan,” in only 6 verses), Zeraḥ (H2226), maʻal (H4604, “breach of faith,” 29 vv), ḥērem (H2764, “devoted thing,” 31 vv), and the verb māʻal (H4603, 35 vv). Because the personal name “Achan” is rare (6 verses) and is paired with the technical māʻal/ḥērem terminology, this rises to a verbal link: 22:20 deliberately quotes the language of the Achan narrative to make its a minori ad majus argument (Keil, citing Masius). The whole logic of corporate guilt — “he, one man, did not perish alone in his iniquity” — is borrowed, words and all, from chapter 7.

Joshua 7:1 · Joshua 22:20

basis: Verifier-computed shared lexemes incl. rare H5912 ʻĀkān (6 vv) + H2226 Zeraḥ, with the technical pair H4603/H4604 māʻal/maʻal and H2764 ḥērem; rare proper noun + shared terminology = verbal reuse of the Joshua 7 account

Geliloth — the ‘circles of the Jordan’ (a rare-word frontier link) verbal / quotation — confirmed

The place-word at v.10, gəlîlôt (H1552, gəlîlâh), occurs in only five verses of the Hebrew Bible. The Verifier flags its recurrence in Joshua 13:2 (“the regions of the Philistines”), Joel 3:4, and Ezekiel 47:8 — each time denoting a district / circuit / borderland. Because the lexeme is genuinely rare (5 verses) and identical across the occurrences, the verbal connection is firm; Cambridge itself cross-references Joshua 13:2 and Joel 3:4 at this verse. But the link is lexical-geographic, not theological: these texts share a word for “regions,” not a doctrine or a quotation of one another. I therefore log it as a verbal link in the strict sense the Verifier intends — a rare shared lexeme — while flagging in the prose that the shared content is a topographic term, so no reader mistakes it for a thematic or messianic thread.

Joshua 13:2 · Joel 3:4 · Ezekiel 47:8 · Joshua 22:10

basis: Verifier-computed rare shared lexeme H1552 gəlîlâh ‘circle/region’ (only 5 vv total); identical word across Josh 13:2, Joel 3:4, Ezek 47:8 — a rare-lexeme verbal link, though the shared content is a topographic term, not a theme

The Transjordan grant — Numbers 32 as the charter behind the altar structural / thematic — confirmed

Verse 9’s clause “the land of their possession… by the mouth of the LORD by the hand of Moses” points back to Numbers 32, where Reuben and Gad first asked for the land east of Jordan and Moses granted it on the condition that they cross over to fight. The Verifier ties 22:9 to Numbers 32:33 by the tribal cluster — Rəʼûḇēn (H7205), Gāḏ (H1410), ḥēṣî (H2677, “half”), Mənaššeh (H4519). These names are common (each in 60-130+ verses), so the connection is structural, not verbal: the same tribes and the same grant, narrated, but no quotation. The whole altar crisis is intelligible only against this backstory — the eastern tribes’ anxiety in v.24-25 (“the LORD has made the Jordan a border… you have no portion in the LORD”) is the long shadow of the Numbers 32 settlement, where Canaan proper alone is repeatedly named as the promised inheritance (Keil).

Numbers 32:33 · Numbers 32:1 · Joshua 22:9

basis: Verifier-computed shared lexemes H7205 Rəʼûḇēn, H1410 Gāḏ, H2677 ḥēṣî, H4519 Mənaššeh — all common tribal names (60-133 vv), so a shared narrative/backstory link, not a verbal quotation

Phinehas and the zeal that turns back wrath — Peor to Gilead structural / thematic — confirmed

The man sent to confront the altar is the same priest who, at Peor, drove the spear that stayed the plague (Numbers 25:7-13) — and v.17 has him invoke that very memory. The Verifier links 22:31 to Numbers 25:11 by Pînəḥās (H6372, 24 vv) and ʼElʻāzār (H499), with kōhēn (priest) and tāweḵ (midst). The thematic line is striking: at Peor his zeal turned back wrath by striking; in Gilead his zeal turns back wrath by hearing and acquitting — “today we know the LORD is among us” (v.31). Note one honesty: the direct verbal tie to the Peor episode is to Numbers 25:11 (where Phinehas is named); the actual “sin of Peor” clause in v.17 shares no indexed lexeme with Numbers 25:3, so any link there is thematic and must be argued, not asserted. The thread therefore rests on the named figure of Phinehas, not on shared Peor-vocabulary.

Numbers 25:11 · Joshua 22:13 · Joshua 22:31

basis: Verifier-computed shared lexemes H6372 Pînəḥās (24 vv) + H499 ʼElʻāzār, H3548 kōhēn, H8432 tāweḵ; same named figure and motif (zeal turning back wrath), so thematic. NB: 22:17’s ‘sin of Peor’ shares no indexed lexeme with Num 25:3 — that sub-link is thematic-only

“No portion in the LORD” — the language of schism flagged — verify source

The dreaded taunt of v.25, “you have no ḥēleq (portion) in the LORD,” is the standing biblical idiom of severance from the covenant community. Poole hears it directly: “Ye have no part in the Lord… See the like phrase 2 Samuel 20:1, Ezra 4:3, John 13:8.” In 2 Samuel 20:1, Sheba’s revolt cries “we have no portion in David”; the Targum here reads “no part in the Word of the LORD.” This is a thematic/idiomatic thread, not a verbal one in the Verifier’s strict sense (the cross-references are flagged by the human commentators, not by a rare shared Strong’s number in the index), so it is logged honestly as flagged — verify source: the connection is real and ancient but rests on commentators’ citation of a recurring idiom rather than on a computed lexical match, and the reader should weigh it as such.

2 Samuel 20:1 · Joshua 22:25 · Joshua 22:27

basis: no rare shared Strong’s lexeme computed by the Verifier for this pair; the link is an idiomatic parallel (‘no portion in’ — ḥēleq, H2506) cited by Poole (2 Sam 20:1; Ezra 4:3; John 13:8), i.e. argued from commentary, not asserted from the index — flagged accordingly

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The one altar and the one Mediator widely-held

The hinge of the whole dispute is the law of the single altar — “the altar of the LORD our God” before His tabernacle, and none besides it (vv.19, 29). John Gill reads this christologically: the one sanctioned altar typifies the one Mediator — “Christ typified both by the altar and the sacrifices on it; and who is but one, one priest, one sacrifice, one altar, one Mediator and Saviour.” The New Testament makes the same exclusivity its boast: “we have an altar” (Hebrews 13:10), and “there is one God and one mediator… the man Christ Jesus” (1 Timothy 2:5). The eastern tribes’ fierce insistence that their copy was not a rival altar is, on this reading, a guarding of the very principle the gospel fulfills: access to God runs through one appointed place, who is Christ. This is a long-held figural reading (Gill, and the wider Reformed tradition), not a novelty of this tool.

Joshua 22:19 · Joshua 22:29 · Hebrews 13:10 · 1 Timothy 2:5

A witness that is not for sacrifice — and the Altar that sanctifies the gift widely-held

The altar of Ed is defined by a paradox: it has the form of an altar but receives no sacrifice; its whole work is to witness (vv.26-28). Matthew Henry, reading v.24 christologically, locates the true sacrificial center elsewhere: “Christ is the great Altar that sanctifies every gift; the best evidence of our interest in him is the work of his Spirit in our hearts” — echoing Jesus’ own words that it is the altar that sanctifies the gift (Matthew 23:19), and Hebrews’ insistence that the sufficient sacrifice has been offered once for all (Hebrews 10:12). The witness-altar thus points typologically past itself: a monument that says “we belong” while the real atonement happens “before His face” at the sanctuary — as the church’s memorials (Henry’s and Ellicott’s application) point not to a repeated sacrifice but to the one finished work of Christ. The figural reading is Henry’s and is offered as an interpretive (not a demonstrated) link.

Joshua 22:26 · Joshua 22:27 · Hebrews 10:12 · Matthew 23:19

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

Albert Barnes, Notes on the Bible (1834)
Cambridge Bible for Schools and Colleges, — (1880s)
Charles Ellicott, Commentary for English Readers (1878)
Geneva Study Bible, Marginal Notes (1599)
Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
John Gill, Exposition of the Entire Bible (1746–63)
Joseph Benson, Commentary on the Old and New Testaments (1810s)
Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
Matthew Henry, Concise Commentary on the Whole Bible (1706)
Matthew Poole, Annotations upon the Holy Bible (1685)
The Pulpit Commentary, Spence & Exell, eds. (1880s)

The missing name “Ed.” The most important textual fact in this unit is at v.34: the proper name “Ed” (ʻēḏ, “witness”) that English versions print is not present in the Masoretic consonantal text after “altar,” nor in the LXX or Vulgate. Barnes states it plainly — “the word ʻēḏ is not found after ‘altar’ in the text of most manuscripts” — and Cambridge and the Pulpit Commentary concur; the BSB’s bracketed “[Witness]” is a legitimate but supplied reading, reconstructed from the explanatory clause “for it is a witness between us.” The synthesis above flags this in the v.34 divergence rather than silently passing it on.

The site of the altar (vv.10-11). The commentators genuinely disagree whether the altar stood west of Jordan (in Canaan proper) or east (in Gilead). The Hebrew is ambiguous: shām (v.10) can mean “then” as well as “there” (Benson, Poole, Gill), and ʼel-mûl / ʼel-ʻēḇer (v.11) resist a fixed sense (Pulpit). The proposed identification with Kurn Sartabeh (Surtabeh) is, as the Pulpit Commentary frankly says, “but slight” on the evidence — “the best authorities are content to leave the matter uncertain.” The synthesis does not adjudicate it.

Thread tiers, honestly graded. Of the cross-references here, only two carry genuinely rare shared lexemes and so earn “verbal”: Achan/Joshua 7 (the rare name ʻĀkān, with māʻal/ḥērem) and Geliloth (gəlîlâh, 5 verses) — and even the latter shares only a topographic term, noted as such. The Numbers 32 backstory and the Phinehas/Peor link rest on common tribal/personal names, so they are graded “structural,” not verbal. The Genesis 31 witness-heap is a shared pattern (ʻēḏ is common, 59 vv), hence thematic. The “no portion in the LORD” parallel (2 Sam 20:1) is carried by the commentators’ citation, not by the Verifier’s index, and is therefore “flagged — verify source.” No NT quotation of this passage exists; the Christ readings (Gill, Henry) are figural and labeled widely-held, not asserted as demonstrated links. The standing Joshua 1:5 → Hebrews 13:5 flag does not apply to this unit (it covers 22:9-34, not chapter 1).

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)