Joshua 22:25

Authorized King James Version

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

Word-by-Word Analysis

וּגְב֣וּל

H1366

a border

properly, a cord (as twisted), i.e., (by implication) a boundary; by extension the territory inclosed

נָֽתַן

H5414

hath made

to give, used with greatest latitude of application (put, make, etc.)

יְהוָֽה׃

H3068

For the LORD

(the) self-existent or eternal; jeho-vah, jewish national name of god

בֵּינֵ֨נוּ

H996

between (repeated before each noun, often with other particles); also as a conjunction, either...or

וּבֵֽינֵיכֶ֜ם

H996

between (repeated before each noun, often with other particles); also as a conjunction, either...or

בָּנֵ֔ינוּ

H1121

and children

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

רְאוּבֵ֤ן

H7205

of Reuben

reuben, a son of jacob

בָּנֵ֔ינוּ

H1121

and children

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

גָד֙

H1410

of Gad

gad, a son of jacob, including his tribe and its territory; also a prophet

#10

אֶת

H853

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

#11

הַיַּרְדֵּ֔ן

H3383

Jordan

jarden, the principal river of palestine

#12

אֵין

H369

a nonentity; generally used as a negative particle

#13

לָכֶ֥ם

#14

חֵ֖לֶק

H2506

ye have no part

properly, smoothness (of the tongue)

#15

יְהוָֽה׃

H3068

For the LORD

(the) self-existent or eternal; jeho-vah, jewish national name of god

#16

וְהִשְׁבִּ֤יתוּ

H7673

cease

to repose, i.e., desist from exertion; used in many implied relations (causative, figurative or specific)

#17

בָּנֵ֔ינוּ

H1121

and children

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

#18

אֶת

H853

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

#19

בָּנֵ֔ינוּ

H1121

and children

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

#20

לְבִלְתִּ֖י

H1115

from

properly, a failure of, i.e., (used only as a negative particle, usually with a prepositional prefix) not, except, without, unless, besides, because n

#21

יְרֹ֥א

H3372

fearing

to fear; morally to revere; causatively to frighten

#22

אֶת

H853

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

#23

יְהוָֽה׃

H3068

For the LORD

(the) self-existent or eternal; jeho-vah, jewish national name of god

Analysis

Within the broader context of Joshua, this passage highlights salvation through simile or metaphorical language. The theological weight of divine sovereignty connects to fundamental Christian doctrine about divine sovereignty, contributing to our understanding of God's nature and relationship with humanity. This verse contributes to the book's overall argument by building upon previous themes while advancing the overall message of Joshua.

Historical Context

The historical context of the biblical period relevant to this book's composition provides crucial background for understanding this verse. The historical and cultural milieu of the biblical world informed the author's theological expression and the audience's understanding. The the cultural context of the biblical world would have shaped how the original audience understood divine sovereignty. Archaeological and historical evidence reveals Archaeological discoveries continue to illuminate the historical context of biblical texts.

Questions for Reflection

What practical applications emerge from understanding salvation as presented in this verse, particularly in light of addressing questions of religious pluralism and the exclusivity of Christ?
How does this passage contribute to our understanding of from physical deliverance in the Old Testament to spiritual redemption in the New, and what implications does this have for Christian discipleship?
How might the original audience's understanding of divine sovereignty differ from modern interpretations, and what bridges can be built between ancient meaning and contemporary application?

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