We get to know the person Joshua in the context of Moses. Moses was a very powerful figure, and thus much of our early discussion will include Moses.
Exodus 24:12-14
12 Then the LORD said to Moses, “Come up to Me on the mountain and be there; and I will give you tablets of stone, and the law and commandments which I have written, that you may teach them.”
13 So Moses arose with his assistant (h8334. שָׁרַת šâraṯ) Joshua, and Moses went up to the mountain of God. 14 And he said to the elders, “Wait here for us until we come back to you. Indeed, Aaron and Hur are with you. If any man has a difficulty, let him go to them.”
Exodus 32:4-29
4 And he received the gold from their hand, and he fashioned it with an engraving tool, and made a molded calf.
Then they said, “This is your god, O Israel, that brought you out of the land of Egypt!”
5 So when Aaron saw it, he built an altar before it. And Aaron made a proclamation and said, “Tomorrow is a feast to the LORD.” 6 Then they rose early on the next day, offered burnt offerings, and brought peace offerings; and the people sat down to eat and drink, and rose up to play.
7 And the LORD said to Moses, “Go, get down! For your people whom you brought out of the land of Egypt have corrupted (themselves). 8 They have turned aside quickly out of the way which I commanded them. They have made themselves a molded calf, and worshiped it and sacrificed to it, and said, ‘This is your god, O Israel, that brought you out of the land of Egypt!’ ” 9 And the LORD said to Moses, “I have seen this people, and indeed it is a stiff-necked people! 10 Now therefore, let Me alone, that My wrath may burn hot against them and I may consume them. And I will make of you a great nation.”
11 Then Moses pleaded with the LORD his God, and said: “LORD, why does Your wrath burn hot against Your people whom You have brought out of the land of Egypt with great power and with a mighty hand? 12 Why should the Egyptians speak, and say, ‘He brought them out to harm them, to kill them in the mountains, and to consume them from the face of the earth’? Turn from Your fierce wrath, and relent from this harm to Your people. 13 Remember Abraham, Isaac, and Israel, Your servants, to whom You swore by Your own self, and said to them, ‘I will multiply your descendants as the stars of heaven; and all this land that I have spoken of I give to your descendants, and they shall inherit it forever.’ ” 14 So the LORD relented from the harm which He said He would do to His people.
15 And Moses turned and went down from the mountain, and the two tablets of the Testimony were in his hand. The tablets were written on both sides; on the one side and on the other they were written. 16 Now the tablets were the work of God, and the writing was the writing of God engraved on the tablets.
17 And when Joshua heard the noise of the people as they shouted, he said to Moses, “There is a noise of war in the camp.”
18 But he said:
“It is not the noise of the shout of victory,
Nor the noise of the cry of defeat,
But the sound of singing I hear.”
19 So it was, as soon as he came near the camp, that he saw the calf and the dancing. So Moses’ anger became hot, and he cast the tablets out of his hands and broke them at the foot of the mountain. 20 Then he took the calf which they had made, burned it in the fire, and ground it to powder; and he scattered it on the water and made the children of Israel drink it. 21 And Moses said to Aaron, “What did this people do to you that you have brought so great a sin upon them?”
22 So Aaron said, “Do not let the anger of my lord become hot. You know the people, that they are set on evil. 23 For they said to me, ‘Make us gods that shall go before us; as for this Moses, the man who brought us out of the land of Egypt, we do not know what has become of him.’ 24 And I said to them, ‘Whoever has any gold, let them break it off.’ So they gave it to me, and I cast it into the fire, and this calf came out.”
25 Now when Moses saw that the people were unrestrained (for Aaron had not restrained them, to their shame among their enemies), 26 then Moses stood in the entrance of the camp, and said, “Whoever is on the LORD’S side—come to me!” And all the sons of Levi gathered themselves together to him. 27 And he said to them, “Thus says the LORD God of Israel: ‘Let every man put his sword on his side, and go in and out from entrance to entrance throughout the camp, and let every man kill his brother, every man his companion, and every man his neighbor.’ ” 28 So the sons of Levi did according to the word of Moses. And about three thousand men of the people fell that day. 29 Then Moses said, “Consecrate yourselves today to the LORD, that He may bestow on you a blessing this day, for every man has opposed his son and his brother.”
Door of tent of meeting
See also Joshua 19:51
Exodus 33:8-9, (see 33:7-11 re: Joshua) 40:6, 40:29; Numbers 3:25 – (underlined in this listing have האהל – not referring to underlines in the next passage)
Exodus 33:7-11 NKJV
7 Moses took his tent(?) and pitched it outside the camp, far from the camp, and called it (the) tabernacle of meeting. And it came to pass that everyone who sought the LORD went out to (the) tabernacle of meeting which was outside the camp. 8 So it was, whenever Moses went out to the tabernacle, that all the people rose, and each man stood at his tent door and watched Moses until he had gone into the tabernacle. 9 And it came to pass, when Moses entered the tabernacle, that the pillar of cloud descended and stood at the door of the tabernacle, and the LORD talked with Moses. 10 All the people saw the pillar of cloud standing at the tabernacle door, and all the people rose and worshiped, each man in his tent door. 11 So the LORD spoke to Moses face to face, as a man speaks to his friend. And he would return to the camp, but his servant (h8334. שָׁרַת šâraṯ) Joshua the son of Nun (h5126. נוּן nûn), a young man, did not depart from the tabernacle.
Exodus 33:7-11
7 וּמֹשֶׁה֩ יִקַּ֨ח אֶת־הָאֹ֜הֶל וְנָֽטָה־לֹ֣ו ׀ מִח֣וּץ לַֽמַּחֲנֶ֗ה הַרְחֵק֙ מִן־הַֽמַּחֲנֶ֔ה וְקָ֥רָא לֹ֖ו אֹ֣הֶל מוֹעֵ֑ד וְהָיָה֙ כָּל־מְבַקֵּ֣שׁ יְהוָ֔ה יֵצֵא֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד אֲשֶׁ֖ר מִח֥וּץ לַֽמַּחֲנֶֽה׃
8 וְהָיָ֗ה כְּצֵ֤את מֹשֶׁה֙ אֶל־הָאֹ֔הֶל יָק֨וּמוּ֙ כָּל־הָעָ֔ם וְנִ֨צְּב֔וּ אִ֖ישׁ פֶּ֣תַח אָהֳלֹ֑ו וְהִבִּ֨יטוּ֙ אַחֲרֵ֣י מֹשֶׁ֔ה עַד־בֹּאֹ֖ו הָאֹֽהֱלָה׃
9 וְהָיָ֗ה כְּבֹ֤א מֹשֶׁה֙ הָאֹ֔הֱלָה יֵרֵד֙ עַמּ֣וּד הֶֽעָנָ֔ן וְעָמַ֖ד פֶּ֣תַח הָאֹ֑הֶל וְדִבֶּ֖ר עִם־מֹשֶֽׁה׃
10 וְרָאָ֤ה כָל־הָעָם֙ אֶת־עַמּ֣וּד הֶֽעָנָ֔ן עֹמֵ֖ד פֶּ֣תַח הָאֹ֑הֶל וְקָ֤ם כָּל־הָעָם֙ וְהִֽשְׁתַּחֲוּ֔וּ אִ֖ישׁ פֶּ֥תַח אָהֳלֹֽו׃
11 וְדִבֶּ֨ר יְהוָ֤ה אֶל־מֹשֶׁה֙ פָּנִ֣ים אֶל־פָּנִ֔ים כַּאֲשֶׁ֛ר יְדַבֵּ֥ר אִ֖ישׁ אֶל־רֵעֵ֑הוּ וְשָׁב֙ אֶל־הַֽמַּחֲנֶ֔ה וּמְשָׁ֨רְתֹ֜ו יְהוֹשֻׁ֤עַ בִּן־נוּן֙ נַ֔עַר לֹ֥א יָמִ֖ישׁ מִתֹּ֥וךְ הָאֹֽהֶל׃ ס
h5126. נוּן nûn
p.156 נין perpetuate through progeny; reproduce
CM נין preserve (D71)
Let’s look a bit more closely at Ex33:7
Exodus 33:7 NKJV
7 Moses took his tent(?) and pitched it outside the camp, far from the camp, and called it (the) tabernacle of meeting. And it came to pass that everyone who sought (h1245. בָּקַשׁ ḇâqaš) the LORD went out (h3318. יָצָא yâṣâ’) to (the) tabernacle of meeting which was outside (h2351. חוּץ ḥûṣ) the camp (h4264. מַחֲנֶה maḥăneh).
First, where the question mark is, there is no “his.” It is האהל, “the tent,” and is connected by maqqef to את. I’ve never gotten into that “battleground,” where many say that את, the Aleph and the Tav, are what Yeshua/Jesus referred to when he said he was the Alpha and Omega, beginning and end. The other interpretation has been simply that it is “marker of direct object” and untranslatable. But it certainly does not mark every direct object in Hebrew Scriptures. If you go back to our letter definitions, maybe we can just agree on something basic related to putting those together.
א – oxen, yoke and learn (AHLB)
א – The symbol of God’s oneness and mastery (The Wisdom in the Hebrew Alphabet)
Source:
https://www.deviantart.com/sum1good/art/Hebrew-Letter-Meanings-Chart-204903888
ת – mark, sign or signature
ת – The symbol of truth and perfection
Source:
https://www.deviantart.com/sum1good/art/Hebrew-Letter-Meanings-Chart-204903888
Perhaps we could agree that it is some “mark of strength,” that is, it may mark certain direct objects, but not all. And perhaps it is a “sign” (נס) of something important. See further discussions of “signs” below and in Post #10: Keywords. I have done no in-depth study on את. I have no assumptions on this topic.
Exodus 33:7
7 וּמֹשֶׁה֩ יִקַּ֨ח אֶת־הָאֹ֜הֶל וְנָֽטָה־לֹ֣ו ׀ מִח֣וּץ לַֽמַּחֲנֶ֗ה הַרְחֵק֙ מִן־הַֽמַּחֲנֶ֔ה וְקָ֥רָא לֹ֖ו אֹ֣הֶל מוֹעֵ֑ד וְהָיָה֙ כָּל־מְבַקֵּ֣שׁ יְהוָ֔ה יֵצֵא֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד אֲשֶׁ֖ר מִח֥וּץ לַֽמַּחֲנֶֽה׃
מִח֥וּץ לַֽמַּחֲנֶֽה – outside the camp
מִח֥וּץ look at מח + וץ – outside
מח
GV p.139 מחח [add] substance; p.138 מחה erase [strike]; p.138 מחא strike [clap]; p.136 מוח fatten
CM מחח have/lack substance (B55); מחה and מחא increase/decrease (B49) [are these not the same, B49 & B55?]; (מוח no cognates)
+
יץ
GV p.211 צאא produce; p.211 צאה move out [move to goal]; p.213 צוא evacuate [void]; p.107 יצא exit [come out]
CM צאא continue/curtail movement (E8); צאה continue/abort energetic movement (E2) there appears to be no logic in how E2 and E8 are separated ?; צוא control movement/action (E5); יצא emerge and separate (C18)
לַֽמַּחֲנֶֽה – camp with ל prefix
לַֽמַּחֲנֶֽה look at ל + מח + נה
ל
ל – authority, yoke, tie or bind; as prefix – to, toward
• The ל indicates movement or return to an object
ל – The symbol of teaching and purpose
+
מח
GV p.139 מחח [add] substance; p.138 מחה erase [strike]; p.138 מחא strike [clap]; p.136 מוח fatten
CM מחח have/lack substance (B55); מחה and מחא increase/decrease (B49) [are these not the same, B49 & B55?]; (מוח no cognates)
+
GV p.150 נהה pain; p.151 נוה dwell [restfully and peacefully]; p105 ינה extort [take illegally]
¿ DV אנה – p.150 נהה pain; p.151 נוה dwell [restfully and peacefully] > p.12 אנה cause; direct to goal ?
¿ DV הנה – p.150 נהה pain; p.151 נוה dwell [restfully and peacefully] > p.60 הנה present a new idea ?
CM נהה impact physically/emotionally (D76); נוה move/rest (D62); ינה dominate (C54); אנה and הנה bring about (A44)
ALSO INCLUDED WITH GV ההה
GV p.57 ההה express [pain]; p.57 הוה exist [bring into being]; p.58 היה be; p.101 יהה exert power; p.150 נהה pain; ¿ p.57 הוא be [exist] ?
CM ההה and אהה express deep emotion (A20); הוה and הוא hide/reveal (A3); היה isolate (A32); יהה increase/reduce (C15); נהה impact physically/emotionally (D76)
הַֽמַּחֲנֶ֔ה – camp with ה prefix
הַֽמַּחֲנֶ֔ה look at המ + חנה
המ
GV p.60 המם ferment [move in confused manner]; p.59 המה agitate [make noise]; p.58 הום billow [be in agitated motion]; p.58 הים agitate [creating confusion]; p.150 נהם complain [agitate]
CM המם develop by agitation (A40); המה protect/disturb (A38); הום limit (A22); הים absorb physically/emotionally (A12); נהם express restrained feeling (D58)
+
חנה
GV p.84 חנן bestow [traits]; p.76 חון forgive [pardon] [p.84 receive forgiveness]; p.83 חנה rest [temporarily from directed movement]
CM חנן grant/withdraw (A46); חנה bring about (A44); חון form (A6)
מִח֥וּץ לַֽמַּחֲנֶֽה – second “outside the camp”
מִח֥וּץ look at מח + וץ – outside
מח
GV p.139 מחח [add] substance; p.138 מחה erase [strike]; p.138 מחא strike [clap]; p.136 מוח fatten
CM מחח have/lack substance (B55); מחה and מחא increase/decrease (B49) [are these not the same, B49 & B55?]; (מוח no cognates)
+
יץ
GV p.211 צאא produce; p.211 צאה move out [move to goal]; p.213 צוא evacuate [void]; p.107 יצא exit [come out]
CM צאא continue/curtail movement (E8); צאה continue/abort energetic movement (E2) there appears to be no logic in how E2 and E8 are separated ?; צוא control movement/action (E5); יצא emerge and separate (C18)
לַֽמַּחֲנֶֽה look at ל + מח + נה – camp with ל prefix
ל
ל – authority, yoke, tie or bind; as prefix – to, toward
• The ל indicates movement or return to an object
ל – The symbol of teaching and purpose
+
מח
GV p.139 מחח [add] substance; p.138 מחה erase [strike]; p.138 מחא strike [clap]; p.136 מוח fatten
CM מחח have/lack substance (B55); מחה and מחא increase/decrease (B49) [are these not the same, B49 & B55?]; (מוח no cognates)
+
GV p.150 נהה pain; p.151 נוה dwell [restfully and peacefully]; p105 ינה extort [take illegally]
¿ DV אנה – p.150 נהה pain; p.151 נוה dwell [restfully and peacefully] > p.12 אנה cause; direct to goal ?
¿ DV הנה – p.150 נהה pain; p.151 נוה dwell [restfully and peacefully] > p.60 הנה present a new idea ?
CM נהה impact physically/emotionally (D76); נוה move/rest (D62); ינה dominate (C54); אנה and הנה bring about (A44)
ALSO INCLUDED WITH GV ההה
GV p.57 ההה express [pain]; p.57 הוה exist [bring into being]; p.58 היה be; p.101 יהה exert power; p.150 נהה pain; ¿ p.57 הוא be [exist] ?
CM ההה and אהה express deep emotion (A20); הוה and הוא hide/reveal (A3); היה isolate (A32); יהה increase/reduce (C15); נהה impact physically/emotionally (D76)
“everyone who sought” – כָּל־מְבַקֵּ֣שׁ
כָּל – we’ve discussed multiple times – is it always “all” or “every?”
GV p.119 כלל complete [by including everything]; p.118 כלה strive [to attain]; p.118 כלא restrain [prevent]; p.116 כול contain [a measured quantity]; p.104 יכל prevail; p.156 נכל plot [harm; endanger through veiled acts]
DV p.9 אכל – p.119 כלל complete [by including everything]; p.118 כלה strive [to attain] > p.9 אכל consume
[and recall h1964. הֵיכָל hêḵol temple/tabernacle]
CM כלל encircle (C26); כלה and כלא contain/expose (C25); כול express control (C5); יכל (none listed); נכל (none listed); אכל move directly/circularly (A11)
מְבַקֵּ֣שׁ – seek/sought
p.299 -מ that which emanates from an object or person
+
p.31 בקש seek the unknown – see Gn43:30
CM בקש target an object [phonetic cognate is p.196 פגש meet; find]
“Sought” (h1245. בָּקַשׁ ḇâqaš) connections listed in ESV – Deut. 4:29 (read 26-31); 2 Sam. 21:1; 1 Chr. 16:10, 11; Ps. 40:16
AND/OR
מב + קש
•מב none – BUT going to AlHaTorah, search for מב with suffixes (no prefixes) shows three repetitive occurrences (294 in all):
מבן/מבין, מבית, and מביא/מבי from בוא (niphal participle “I am bringing”)
Particularly good to focus on מביא/מבי – it is the least common of the three, The first two are ”from” or “of” son/sons and ”from” or “of” house/family.
Gn6:17; Ex10:4; Lv18:3, 20:22; Nm14:3, 15:18; 1K14:10, 21:21; 2K10:24, 21:12, 22:16, 22:20; Jr4:6, 5:15, 6:19, 11:11, 19:3, 19:15, 31:7, 32:42, 35:17, 39:16, 42:17, 45:5, 49:5, 51:64; Ek6:3, 26:7, 28:7, 29:8, 37:5; Zk3:8; 2Chr34:24, 34:28 – note especially those in bold are מבי. The underlined is spoken by Jehu, whose name means Yah is he. The remainder are spoken by the LORD
+
GV p.235 קשש collect [available items by hand]; p.234 קשה harden; p.234 קשא harden; p.227 קוש ensnare; p.109 יקש ensnare; p.162 נקש ensnare [be drawn to an object]
CM קשש and קשׂשׂ separate/collect (C19); קשה and קשׂה and קשא emerge and separate (C18); קוש compress/release (C8); נקש act in physical proximity (D70); יקש hold/release (C59)
((GV p.235 קשׂשׂ scale off [shed outer layer]; p.235 קשׂה support))
Seeking the LORD brings opportunities for true growth, which mankind usually does only by way of trials.
https://m.youtube.com/watch?v=Eaxt1-ZDrAg
The same rules that apply in our physical world apply in the spiritual realm. If we want to strengthen our bones or our muscles, we give them resistance. In order to grow stronger spiritually, we must meet resistance. We will eventually be able to take this concept back to Genesis 2:18-25.
Remember אהל (tent/tabernacle) ➔ “influence”
Exodus 19:7-24
7 So Moses came and called for the elders of the people, and laid before them all these words which the LORD commanded him. 8 Then all the people answered together and said, “All that the LORD has spoken we will do.” So Moses brought back the words of the people to the LORD. 9 And the LORD said to Moses, “Behold, I come to you in the thick cloud, that the people may hear when I speak with you, and believe you forever.”
So Moses told the words of the people to the LORD.
10 Then the LORD said to Moses, “Go to the people and consecrate them today and tomorrow, and let them wash their clothes. 11 And let them be ready for the third day. For on the third day the LORD will come down upon Mount Sinai in the sight of all the people. 12 You shall set bounds for the people all around, saying, ‘Take heed to yourselves that you do not go up to the mountain or touch its base. Whoever touches the mountain shall surely be put to death. 13 Not a hand shall touch him, but he shall surely be stoned or shot with an arrow; whether man or beast, he shall not live.’ When the trumpet sounds long, they shall come near the mountain.”
14 So Moses went down from the mountain to the people and sanctified the people, and they washed their clothes. 15 And he said to the people, “Be ready for the third day; do not come near your wives.”
16 Then it came to pass on the third day, in the morning, that there were thunderings and lightnings, and a thick cloud on the mountain; and the sound of the trumpet was very loud, so that all the people who were in the camp trembled. 17 And Moses brought the people out of the camp to meet with God, and they stood at the foot of the mountain. 18 Now Mount Sinai was completely in smoke, because the LORD descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly. 19 And when the blast of the trumpet sounded long and became louder and louder, Moses spoke, and God answered him by voice. 20 Then the LORD came down upon Mount Sinai, on the top of the mountain. And the LORD called Moses to the top of the mountain, and Moses went up.
21 And the LORD said to Moses, “Go down and warn the people, lest they break through to gaze at the LORD, and many of them perish. 22 Also let the priests who come near the LORD consecrate themselves, lest the LORD break out against them.”
23 But Moses said to the LORD, “The people cannot come up to Mount Sinai; for You warned us, saying, ‘Set bounds around the mountain and consecrate it.’ ”
24 Then the LORD said to him, “Away! Get down and then come up, you and Aaron with you. But do not let the priests and the people break through to come up to the LORD, lest He break out against them.”
Exodus 20:18-21 – (The People Afraid of God’s Presence)
18 Now all the people witnessed the thunderings, the lightning flashes, the sound of the trumpet, and the mountain smoking; and when the people saw it, they trembled and stood afar off. 19 Then they said to Moses, “You speak with us, and we will hear; but let not God speak with us, lest we die.”
20 And Moses said to the people, “Do not fear; for God has come to test you, and that His fear may be before you, so that you may not sin.” 21 So the people stood afar off, but Moses drew near the thick darkness where God was.
The reason I put these passages here is a “sense” I am getting about the people wanting to “keep a certain distance” from God, but also the sense of why Moses eventually got himself in trouble, his frustration with the people, and the people having elevated him to a godlike position, and his not making it clear that bringing the water was God’s power and not Moses’ power.
Numbers 20:1-13 – (Moses’ Error at Kadesh)
1 Then the children of Israel, the whole congregation, came into the Wilderness of Zin in the first month, and the people stayed in Kadesh (h6946. קָדֵשׁ qâḏêš); and Miriam died there and was buried there. 2 Now there was no water for the congregation; so they gathered together against Moses and Aaron. 3 And the people contended with Moses and spoke, saying: “If only we had died when our brethren died before the LORD! 4 Why have you brought up the assembly of the LORD into this wilderness, that we and our animals should die here? 5 And why have you made us come up out of Egypt, to bring us to this evil place? It is not a place of grain or figs or vines or pomegranates; nor is there any water to drink.” 6 So Moses and Aaron went from the presence of the assembly to the door of the tabernacle of meeting, and they fell on their faces. And the glory of the LORD appeared to them.
7 Then the LORD spoke to Moses, saying, 8 “Take the rod; you and your brother Aaron gather the congregation together. Speak to the rock before their eyes, and it will yield its water; thus you shall bring water for them out of the rock, and give drink to the congregation and their animals.” 9 So Moses took the rod from before the LORD as He commanded him.
10 And Moses and Aaron gathered the assembly together before the rock; and he said to them, “Hear now, you rebels! Must we bring water for you out of this rock?” 11 Then Moses lifted his hand and struck the rock twice with his rod; and water came out abundantly, and the congregation and their animals drank.
12 Then the LORD spoke to Moses and Aaron, “Because you did not believe Me, to hallow (h6942. קָדַשׁ qâḏaš) Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.”
13 This was the water of Meribah (h4809. מְרִיבָה merîyḇâ), because the children of Israel contended with the LORD, and He was hallowed (h6942. קָדַשׁ qâḏaš) among them.
Strong’s – h4809. מְרִיבָה merîyḇâ; from h7378. רִיב rîyḇ; or רוּב ruwb
GV p.237 רבב increase [to large quantities]; p.238 רבה multiply: p.237 רבא multiply [increase]; p.240 רוב fight; p.110 ירב contest [strive against]
DV ארב – p.237 רבב increase [to large quantities]; p.240 רוב fight > p.16 ארב restrain urge to penetrate
DV רהב – p.237 רבב increase [to large quantities]; p.238 רבה multiply: p.237 רבא multiply [increase] > p.240 רהב embolden; increase power
CM רבב intensify (E67); רבה and רבא increase/decrease (E66); רוב impact positively/negatively (E83); ירב limit activity (C40); ארב facilitate/restrain penetration (A49); רהב expand/contract activity (E80)
The root for Kadesh is קדש, the root we translate as “holy” or “hallowed.” The meaning is:
p.224 קדש prepare for task; dedicate all resources
CM קדש prepare (C14)
The word “He” is underlined in verse 13 to make some points. First, if we have not shared this previously, there are no “upper case” letters in Hebrew. The upper case ‘H’ in He was a decision made by translators. Many places in Scripture there are pronouns whose antecedent noun is not clear to modern-day readers, and often translators try to “clarify,” but realize that they are making a choice in doing so. Here is the Hebrew, and you have read the context above.
Numbers 20:13
13 הֵ֚מָּה מֵ֣י מְרִיבָ֔ה אֲשֶׁר־רָב֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־יְהוָ֑ה וַיִּקָּדֵ֖שׁ בָּֽם׃ ס
This is the BDB parsing of the verb:
קדשׁ GLOSS qal: be set apart, be consecrated; niphal: show oneself sacred; be sanctified; piel: set apart, dedicate; sanctify, honor; pual: be dedicated; hithpael: consecrate oneself; keep oneself holy; be observed as holy; hiphil: set apart, devote, consecrate
PARSING Hebrew, verb, niphal, wayyiqtol form, 3rd person, masculine, singular
Rather than “and he was hallowed,” as NKJV has it here, the niphal would suggest “and he showed himself holy/sacred.” Either way, it is clear that the LORD (יהוה) is unhappy, whether the “he” is the LORD, or is Moses showing himself sacred? See Moses’s quotation in verse 10: “Hear now, you rebels! Must we bring water for you out of this rock?” It is this very incident that is referenced as the cause of Moses and Aaron not entering the Promised Land.
And see:
Deuteronomy 32:51
51 because you broke faith with me in the midst of the people of Israel at the waters of Meribah-kadesh, in the wilderness of Zin, and because you did not treat me as holy in the midst of the people of Israel.
But, Moses actually puts the burden on the people:
Deuteronomy 3:23-28 – (Moses Forbidden to Enter the Land)
23 “And I pleaded with the LORD at that time, saying, 24 ‘O Lord GOD, you have only begun to show your servant your greatness and your mighty hand. For what god is there in heaven or on earth who can do such works and mighty acts as yours? 25 Please let me go over and see the good land beyond the Jordan, that good hill country and Lebanon.’ 26 But the LORD was angry with me because of you and would not listen to me. And the LORD said to me, ‘Enough from you; do not speak to me of this matter again. 27 Go up to the top of Pisgah and lift up your eyes westward and northward and southward and eastward, and look at it with your eyes, for you shall not go over this Jordan. 28 But charge Joshua, and encourage and strengthen him, for he shall go over at the head of this people, and he shall put them in possession of the land that you shall see.’
בָּֽם – the last word in Numbers 20:13
בְּ GLOSS in, on, at; with; through; among; when; in exchange for
PARSING Hebrew, particle, preposition, pronomial suffix: 3rd person, masculine, plural
BUT keep in mind
GV p.28 במה raise up; p.23 בום raise [lift up]; ¿ p.100 יבם establish progeny ?
DV בהם – p.28 במה raise up; p.23 בום raise [lift up] > p.21 בהם subordinate to another
CM (במה none listed); בום cover (B18); יבם establish (C45); בהם force down (B12)
But we have this translation, with which most of us are familiar – some translations use “meek”:
Numbers 12:3
3 (Now the man Moses was very humble (h6035. עָנָו ‘ânâw), more than all men who were on the face of the earth.)
h6035. עָנָו ‘ânâw; from h6031. עָנָה ‘ânâ
p.189 ענן fructify through rain clouds
GV p.188 ענן fructify [through rain clouds]; p.189 ענה respond [make dependent]; p.181 עון time [to advantage; benefit for specific time periods]; p.184 עין appear [emerge]
CM ענן grant/withdraw (A46); ענה bring about (A44); עון form (A6); עין contain (A13)
Important to see this, which is translated as “meek” in Numbers 12:3, rather may be saying that Moshe is the one most direct in responding to יהוה••• or that his nature tended to make others dependent upon him? When he was “direct,” it was generally for the benefit of “the people,” not himself. Another consideration in that regard is Dt34:6, none know where Moses is buried. Is that in order that the people not make a shrine there, making Moses into an idol, a “god?” Was Joshua “less godlike” in some way, in a sense of the people not feeling as “fearful” toward him (see E34:32-35)? Questions to raise••• not answers.
Josh1:7 ➔ Dt5:32
Joshua 1:7 – the LORD speaking to Joshua
7 Only be strong and very courageous, that you may observe to do according to all the law which Moses My servant commanded you; do not turn from it to the right hand or to the left, that you may prosper wherever you go.
Joshua 1:7
7 רַק֩ חֲזַ֨ק וֶֽאֱמַ֜ץ מְאֹ֗ד לִשְׁמֹ֤ר לַעֲשׂוֹת֙ כְּכָל־הַתּוֹרָ֗ה אֲשֶׁ֤ר צִוְּךָ֙ מֹשֶׁ֣ה עַבְדִּ֔י אַל־תָּס֥וּר מִמֶּ֖נּוּ יָמִ֣ין וּשְׂמֹ֑אול לְמַ֣עַן תַּשְׂכִּ֔יל בְּכֹ֖ל אֲשֶׁ֥ר תֵּלֵֽךְ׃
סור GLOSS qal: turn aside; retreat; hiphil: remove; hophal: be removed; polel: be turned aside
PARSING Hebrew, verb, qal, imperfect, 2nd person, masculine, singular, jussive in meaning only – ☸︎ see below comment about “jussive.”
p.189 סור separate; distance
GV p.176 סרר rebel; p.176 סרה decay; p.169 סור separate [distance]; p.170 סיר contain [enclose and protect]; p.106 יסר restrain [set limits]
DV p.176 סרר rebel; p.176 סרה decay; p.169 סור separate [distance];p.106 יסר restrain [set limits] > p.14 אסר restrain; bind
DV סהר – p.176 סרר rebel; p.176 סרה decay; p.169 סור separate [distance];p.106 יסר limit [restrain; set limits] > p.168 סהר encircle and enclose
CM סרר apply/withhold pressure (E34); סרה decay (E30); סור unity/separate (E14); סיר engage in/block movement (E18); יסר expand/limit (C22); אסר limit and hold together (A28); סהר complete/limit (E10)
מִמֶּ֖נּוּ
מִן GLOSS from; of; on account of; beside; above; than; since
PARSING Hebrew, particle, preposition, pronomial suffix: 3rd person, masculine, singular
Deuteronomy 5:32
32 “Therefore you shall be careful to do as the LORD your God has commanded you; you shall not turn aside to the right hand or to the left.
Deuteronomy 5:32
32 וּשְׁמַרְתֶּ֣ם לַעֲשֹׂ֔ות כַּאֲשֶׁ֥ר צִוָּ֛ה יְהוָ֥ה אֱלֹהֵיכֶ֖ם אֶתְכֶ֑ם לֹ֥א תָסֻ֖רוּ יָמִ֥ין וּשְׂמֹֽאל׃
סור GLOSS qal: turn aside; retreat; hiphil: remove; hophal: be removed; polel: be turned aside
PARSING Hebrew, verb, qal, imperfect, 2nd person, masculine, plural
p.189 סור separate; distance
GV p.176 סרר rebel; p.176 סרה decay; p.169 סור separate [distance]; p.170 סיר contain [enclose and protect]; p.106 יסר restrain [set limits]
DV p.176 סרר rebel; p.176 סרה decay; p.169 סור separate [distance];p.106 יסר restrain [set limits] > p.14 אסר restrain; bind
DV סהר – p.176 סרר rebel; p.176 סרה decay; p.169 סור separate [distance];p.106 יסר limit [restrain; set limits] > p.168 סהר encircle and enclose
CM סרר apply/withhold pressure (E34); סרה decay (E30); סור unity/separate (E14); סיר engage in/block movement (E18); יסר expand/limit (C22); אסר limit and hold together (A28); סהר complete/limit (E10)
Here, it is worded just a little differently. Read just below about the jussive in Joshua 1:7. And then we will look at Deuteronomy 5:32, where there is no jussive and no מִמֶּ֖נּוּ.
☸︎ Jussive – read this discussion about jussive, just down to “Form.”
https://uhg.readthedocs.io/en/latest/verb_jussive.html
We are not trying to groom Hebrew grammarians here, just trying to help you get a better grasp on what God’s word is saying.
BDB saying it is jussive in meaning only means “but not in form.” In the brief article you note jussive is not used in the negative. And it is clearly not a command, an imperative. So the two ways this could be interpreted are as a straight qal imperfect, something like, “separate not from it, the right hand or the left;” or if jussive, it would be expressing a “wish,” like “may you not separate from it, the right hand or the left hand.” There is no “to” in this clause.
Once again in Deuteronomy 5:32, there is no “to” in the clause. “Separate not the right hand from the left hand.”
Here is a way to look at this, for you to ponder. We talked in Blog 39, The Hundredfold comes from Questioning our Assumptive Reasoning, about yamin, as a choice of faith, when Abram asked Lot to choose between the two.
“A choice of faith (yamin ↔︎ emunah) is the choice of optimism, the choice of knowing, for certain, that the LORD (יהוה) ‘has your back.’”
I get a sense here, not of a choice between the right hand or the left, but not to separate the right hand from the left. If the right hand is tied to the LORD’s (יהוה) faithfulness (yamin ↔︎ emunah), what is “left” here, that we are not to separate from yamin? In what way are these to be “connected?” Or another way to say it, perhaps, is how does understanding one help in understanding the other?
Returning again to the methods we have lately been using, looking at “left,” h8040. שְׂמֹאול śemô’wl, consider:
שְׂמֹאול ↔︎ שׂם + אול
שׂם
GV p.278 שׂמם contract [make small]; p.275 שׂום place [set down]; p.112 ישׂם place
CM שׂמם combine/separate small units (E22); שׂום place (E53); ישׂם maximize/minimize (C21)
+
p.5 אול vacillate; lack clarity of purpose
GV p.10 אלל deny [obstruct development]; p.10 אלה master [combine elements for control]; p.5 אול vacillate [lack clarity of purpose]; p.99 יאל decide [initiate action; begin a process]; p.9 איל strengthen
CM אלל encourage/deny growth (A34); אלה develop/decline (A33); אול restrain (A5); איל move directly/circularly (A11); יאל activate/deactivate (C2)
And recall Hirsch’s note about identical meanings (p.295), in this case אול and יאל:
p.99 יאל decide [initiate action; begin a process]
CM יאל activate/deactivate (C2)
The way of faith that is being suggested, yamin, is not separated from minimizing the lack of clarity of purpose, not separated from making small decisions. In other words, following what the LORD (יהוה) passed to Moses, and Moses to Joshua, when followed in faith should lead to a clear path. (Reminds me of one of my signature verses:
Proverbs 3:6
6 In all your ways know him,
and he will make straight your paths.)
OK, so this started out as looking at Joshua, and I have been led in many directions. Joshua was “assistant” to Moses. We will take a break here and come back next time. Please know that, as lengthy as this has been, there were many more directions I was led, and we may come back to those layer, especially around Joshua 1:7.
At this time, the next two parts are shorter.
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