Joshua 22:7

Authorized King James Version

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

Word-by-Word Analysis

וּלְחֶצְי֗וֹ

H2677

Now to the one half

the half or middle

שֵׁ֣בֶט

H7626

of the tribe

a scion, i.e., (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan

הַֽמְנַשֶּׁ֗ה

H4519

of Manasseh

menashsheh, a grandson of jacob, also the tribe descended from him, and its territory

נָתַ֤ן

H5414

had given

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

מֹשֶׁה֮

H4872

Moses

mosheh, the israelite lawgiver

בַּבָּשָׁן֒

H1316

possession in Bashan

bashan (often with the article), a region east of the jordan

וּלְחֶצְי֗וֹ

H2677

Now to the one half

the half or middle

נָתַ֤ן

H5414

had given

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

יְהוֹשֻׁ֛עַ

H3091

And when Joshua

jehoshua (i.e., joshua), the jewish leader

#10

עִם

H5973

among

adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then

#11

אֲחֵיהֶ֔ם

H251

their brethren

a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance [like h0001])

#12

מְעֵ֥בֶר

H5676

on this side

properly, a region across; but used only adverbially (with or without a preposition) on the opposite side (especially of the jordan; ususally meaning

#13

הַיַּרְדֵּ֖ן

H3383

Jordan

jarden, the principal river of palestine

#14

יָ֑מָּה

H3220

westward

a sea (as breaking in noisy surf) or large body of water; specifically (with the article), the mediterranean sea; sometimes a large river, or an artif

#15

וְ֠גַם

H1571

properly, assemblage; used only adverbially also, even, yea, though; often repeated as correl. both...and

#16

כִּ֣י

H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

#17

שִׁלְּחָ֧ם

H7971

sent them away

to send away, for, or out (in a great variety of applications)

#18

יְהוֹשֻׁ֛עַ

H3091

And when Joshua

jehoshua (i.e., joshua), the jewish leader

#19

אֶל

H413

near, with or among; often in general, to

#20

אָֽהֳלֵיהֶ֖ם

H168

also unto their tents

a tent (as clearly conspicuous from a distance)

#21

וַיְבָרֲכֵֽם׃

H1288

then he blessed

to kneel; by implication to bless god (as an act of adoration), and (vice-versa) man (as a benefit); also (by euphemism) to curse (god or the king, as

Analysis

This verse develops the salvation theme central to Joshua. The concept of divine revelation reflects the development of salvation within biblical theology. The literary structure and word choice here contribute to biblical literature contributing to the canon's theological witness, advancing the author's theological argument. The original language emphasizes careful word choice that would have carried specific theological weight for the original audience, providing deeper understanding of the author's theological intention.

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 revelation. Archaeological and historical evidence reveals Archaeological discoveries continue to illuminate the historical context of biblical texts.

Questions for Reflection

How does this verse's literary context within Joshua chapter 22 illuminate its theological significance, and what does this teach us about biblical interpretation?
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?
What systematic theological implications arise from this verse's treatment of salvation, and how does it contribute to a biblical theology of soteriology and the doctrine of salvation?

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