Joshua 22:22
in Joshua 22“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.
BSB
The same verse in ASV and KJV ▾
ASV
The Mighty One, God, Jehovah, the Mighty One, God, Jehovah, he knoweth; and Israel he shall know: if it be in rebellion, or if in trespass against Jehovah (save thou us not this day),
KJV
The Lord God of gods, the Lord God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the Lord, (save us not this day,)
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This verse in Joshua 22
Commentary
10 notes on this verseBut let us see what sacrament lies within this deed. The former people of the circumcision are represented in Reuben, who was the firstborn; but also in Gad, who also is the firstborn out of Zilpah; and Manasseh, no less a firstborn. But insofar as I say "firstborn," I speak chronologically. Therefore, these things are said not that it might be evident some division and separation is between us and those who were righteous before the coming of Christ, but that they might reveal themselves to still be our brothers even if they existed before the coming of Christ.
This site's exposition
answered the leaders of the clans of Israel
on Joshua 22:21-23
The answer opens with a divine name said twice, "The LORD, the Mighty One, is God!", which is El Elohim Jehovah repeated in the form an oath takes. A self-curse follows, "do not spare us today", and the Lord himself is asked to hold them accountable. They swear to the motive first, and the reason for the stones waits three more verses.
This site's exposition
He knows, and may Israel
The accused appeal to what God already knows. The altar stood in plain view across the river, but its purpose lay in the builders' hearts, and they ask Israel to learn it. Matthew Henry notes how mild the answer is, given to an Israel mustered for war against them.
The record, by era
The Puritans and the Awakening4 voices
The Lord - That Jehovah, whom we no less than you acknowledge and adore as the God of gods, infinitely superior to all that are called gods. The multiplying of his titles, and the repetition of these words, shew their zeal and earnestness in this matter. He knoweth - To him we appeal who knoweth all things, and the truth of what we are now saying.
The Lord God of gods, the Lord God of gods,....
If our sincerity be known to God, we should study likewise to let others know it by its fruits, especially those who, though they mistake us, yet show a zeal for the glory of God, as the ten tribes here did.
Or, as it might be read somewhat closer to the original, The God of gods, Jehovah, the God of gods, Jehovah, he knows, which bespeaks his self-existence and self-sufficiency; he is Jehovah, and has sovereignty and supremacy over all beings and powers whatsoever, even those that are called gods, or that are worshipped.
The Nineteenth Century1 voice
The Lord God of gods - The original words are exceedingly emphatic, and cannot be easily translated. אל אלהים יהוה El Elohim Yehovah, are the three principal names by which the supreme God was known among the Hebrews, and may be thus translated, the strong God, Elohim, Jehovah, which is nearly the version of Luther, der starcte Gott der Herr, “The strong God the Lord.” And the Reubenites, by using these in their very solemn appeal, expressed at once their strong unshaken faith in the God of Israel; and by this they fully showed the deputation from the ten tribes, that their religious creed had not been changed; and, in the succeeding part of their defense they show that their practice corresponded with their creed.
2 more voices on this verse
The Nineteenth Century2 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
The quality of the deputies evinced the deep solicitude that was felt on the occasion to maintain the purity of the divine worship throughout Israel. In the presumptive belief that the two tribes and a half had really built an altar, the deputies expressed astonishment at their so soon falling into such a heinous crime as that of violating the unity of divine worship (Ex 20:24;
quarantine:debris (2026-07-29) — unbalanced-parens
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
The repeated invocation of God, and that by His three names - אל 'êl, אלהים 'ĕlohı̂ym, יהוה yehovâh: compare Psa 50:1 - marks the earnestness of the protestation. The conduct of the two tribes and a half has often been noted as exemplary. They had had a grave and capital crime most unexpectedly laid to their charge, of which they were entirely innocent. Yet there is no word of reproach or recrimination in their vindication of themselves. They are contented simply to repudiate the false accusation and to explain the real motives of conduct perhaps suggested to them by a precedent set by Moses Exo 17:15. Save us not this day - The words are a direct appeal to God, exactly equivalent in effect to our form “So help me God.”
How the passage was read
What the Jewish commentators add
Almighty God is Adonoy. He is God over all divine beings. He is Adonoy, Who knows that our intent was not rebellion etc. By repeating this declaration twice, [they declared] that He is God in this world and in the World to Come.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Texts and citation data: Sefaria; each excerpt follows its version’s licence. 6 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.
The words behind it
20 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| אֵל֩׀ | ʾel | El | H410 → | 241 times |
| אֱלֹהִ֨ים׀ | ʾelohim | God | H430 → | 2601 times |
| יְהוָ֜ה | yahweh | Yahweh | H3068 → | 6520 times |
| אֵ֣ל׀ | ʾel | El | H410 → | 241 times |
| אֱלֹהִ֤ים׀ | ʾelohim | God | H430 → | 2601 times |
| יְהוָה֙ | yahweh | Yahweh | H3068 → | 6520 times |
| ה֣וּא | hu' | he | H1931 → | 1879 times |
| יֹדֵ֔עַ | yodea' | [is] knowing | H3045 → | 945 times |
| וְיִשְׂרָאֵ֖ל | veyisrael | and Israel | H3478 → | 2507 times |
| ה֣וּא | hu' | it | H1931 → | 1879 times |
| יֵדָ֑ע | yeda' | let it know | H3045 → | 945 times |
| אִם־ | ʾim- | if | H518 → | 1069 times |
| בְּמֶ֤רֶד | bemered | in rebellion | H4777 → | |
| וְאִם־ | veim- | and if | H518 → | 1069 times |
| בְּמַ֙עַל֙ | bemaal | in unfaithfulness | H4604 → | 28 times |
| בַּֽיהוָ֔ה | bayahweh | on Yahweh | H3068 → | 6520 times |
| אַל־ | ʾal- | may not | H408 → | 724 times |
| תּוֹשִׁיעֵ֖נוּ | toshienu | you save us | H3467 → | |
| הַיּ֥וֹם | haiyom | the day | H3117 → | 2304 times |
| הַזֶּֽה׃ | hazeh | <the> this | H2088 → | 1180 times |
אֵל֩׀El
ʾelH410 →241 times
אֱלֹהִ֨ים׀God
ʾelohimH430 →2601 times
יְהוָ֜הYahweh
yahwehH3068 →6520 times
אֵ֣ל׀El
ʾelH410 →241 times
אֱלֹהִ֤ים׀God
ʾelohimH430 →2601 times
יְהוָה֙Yahweh
yahwehH3068 →6520 times
ה֣וּאhe
hu'H1931 →1879 times
יֹדֵ֔עַ[is] knowing
yodea'H3045 →945 times
וְיִשְׂרָאֵ֖לand Israel
veyisraelH3478 →2507 times
ה֣וּאit
hu'H1931 →1879 times
יֵדָ֑עlet it know
yeda'H3045 →945 times
אִם־if
ʾim-H518 →1069 times
בְּמֶ֤רֶדin rebellion
bemeredH4777 →
וְאִם־and if
veim-H518 →1069 times
בְּמַ֙עַל֙in unfaithfulness
bemaalH4604 →28 times
בַּֽיהוָ֔הon Yahweh
bayahwehH3068 →6520 times
אַל־may not
ʾal-H408 →724 times
תּוֹשִׁיעֵ֖נוּyou save us
toshienuH3467 →
הַיּ֥וֹםthe day
haiyomH3117 →2304 times
הַזֶּֽה׃<the> this
hazehH2088 →1180 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Jeremiah 17:10I, the LORD, search the heart; I examine the mind to reward a man according to his way, by what his deeds deserve.
it leads to
- 1 Samuel 16:7
But the LORD said to Samuel, “Do not consider his appearance or height, for I have rejected him; the LORD does not see as man does. For man sees the outward appearance, but the…
Reached by 2 separate paths from here.
- Romans 8:27
And He who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.
- Jeremiah 11:20
O LORD of Hosts, who judges righteously, who examines the heart and mind, let me see Your vengeance upon them, for to You I have committed my cause.
- Hebrews 4:12–13
For the word of God is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It judges the thoughts and intentions of the heart.
- Revelation 2:23
Then I will strike her children dead, and all the churches will know that I am the One who searches minds and hearts, and I will repay each of you according to your deeds.
- 1 Samuel 16:7
Through
Psalms 44:21would not God have discovered, since He knows the secrets of the heart?
it leads to
- Jeremiah 17:10
I, the LORD, search the heart; I examine the mind to reward a man according to his way, by what his deeds deserve.
Reached by 2 separate paths from here.
- Jeremiah 17:10
Through
Deuteronomy 10:17For the LORD your God is God of gods and Lord of lords, the great, mighty, and awesome God, showing no partiality and accepting no bribe.
it leads to
- Acts 10:34
Then Peter began to speak: “I now truly understand that God does not show favoritism,
- Romans 2:11
For God does not show favoritism.
- Acts 10:34
About Joshua
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Keil and Delitzsch, Biblical Commentary on the Old Testament: Joshua, Judges, Ruth; Matthew Henry, Commentary on the Whole Bible and Origen of Alexandria, HOMILIES ON JOSHUA 26.3.