Yosua 2:24

Bahasa Indonesia Sehari-hari

Kata mereka kepada Yosua: "TUHAN telah menyerahkan seluruh negeri ini ke dalam tangan kita, bahkan seluruh penduduk negeri itu gemetar menghadapi kita."

Parallel Translations

Alkitab Terjemahan Baru
Kata mereka kepada Yosua: "TUHAN telah menyerahkan seluruh negeri ini ke dalam tangan kita, bahkan seluruh penduduk negeri itu gemetar menghadapi kita."

Alkitab Terjemahan Lama
katanya kepada Yusak: Bahwa sesungguhnya Tuhan telah menyerahkan seluruh tanah ini kepada tangan kita, karena hilanglah hati segala orang isi negeri itu dari sebab takut akan kita.

Contextual Overview

²² And they departed, and came into the mountaine, & there abode three dayes, vntyl the pursuers were returned: And the pursuers sought them throughout all the way, but founde them not. ²³ And the two men returned, and descended from the mountaine, and passed ouer, and came to Iosuah the sonne of Nun, and tolde him all that came vnto them. ²⁴ And they saide vnto Iosuah: Truely the Lorde hath delyuered into our handes all the lande, and all the inhabitauntes of the countrey faint at the presence of vs.

Bible Verse Review
  from Treasury of Scripure Knowledge

Truly the Lord: Joshua 1:8, Joshua 21:44, Joshua 21:45, Exodus 23:31, Numbers 13:32, Numbers 13:33, Proverbs 25:13

all the inhabitants: Joshua 2:9-11, Psalms 48:5, Psalms 48:6, Revelation 6:16, Revelation 6:17

faint: Heb. melt, Joshua 2:9, Joshua 2:11, Joshua 5:1, Exodus 15:15

Reciprocal: Numbers 22:3 - General Deuteronomy 1:28 - discouraged Joshua 6:1 - because Joshua 6:2 - I have Joshua 10:2 - they feared Judges 7:14 - into his hand Judges 18:9 - Arise 2 Chronicles 14:14 - the fear Psalms 46:6 - earth Psalms 119:28 - soul Proverbs 27:17 - so Isaiah 19:1 - the heart

Cross-References

Genesis 2:1
The heauens also & the earth were finisshed, & all the hoast of them.

Genesis 2:2
And in the seuenth day God ended his worke whiche he had made. And the seueth day he rested from all his worke which he had made.

Genesis 2:3
And God blessed the seuenth daye, & sanctified it: because that in it he had rested from all his worke whiche God ordeyned to make.

Genesis 2:4
These are the generations of the heauens and of the earth when they were created, in the day when the Lord God made the earth and the heauens.

Genesis 2:6
But there went vp a miste from the earth, & watered the whole face of the grounde.

Genesis 2:7
The Lorde God also dyd shape man, [euen] dust fro of the grounde, & breathed into his nosethrylles the breath of lyfe, and man was a lyuyng soule.

Genesis 2:9
Moreouer, out of the grounde made the Lorde God to growe euery tree, that was fayre to syght, and pleasaunt to eate: The tree of lyfe in the myddest of the garden, and the tree of knowledge of good and euyll.

Genesis 2:10
And out of Eden there went foorth a flood to water the garden, and from thence it was deuided, and became into foure heades.

Genesis 2:11
The name of ye first is Pison, the same is it that compasseth the whole lande of Hauilah, where there is golde:

Genesis 2:12
And the golde of the lande is very good. There is also Bdellium, and the Onix stone.

Gill's Notes on the Bible

And they said unto Joshua,.... Made a report of what they had got knowledge of, which answered the end of their mission:

truly the Lord hath delivered into our hands all the land: which they concluded by the terror the inhabitants of it were in, and so in no condition to make resistance and defend themselves; and they not only judged of the whole land by the case of the inhabitants of Jericho, but were assured by Rahab that all the inhabitants of the land were in the same plight and condition, Joshua 2:9;

for even the inhabitants of the country do faint because of us; this was the temper and disposition they appeared in, and seems to be what Joshua was chiefly desirous of knowing; since nothing else is told by the spies nor inquired of by him, but immediately upon this report began his march towards Canaan, as in the next chapter is related.

Clarke's Notes on the Bible

Verse Joshua 2:24. Truly the Lord hath delivered into our hands all the land — How different was this report from that brought by the spies on a former occasion! They found that all the inhabitants of the land were panic-struck. The people had heard of the great exploits of the Israelites on the other side of Jordan; and as they had destroyed the potent kings of the Amorites, they took it for granted that nothing could stand before them. This information was necessary to Joshua to guide him in forming the plan of his campaign.

1. IT may be asked, Did not Rahab lie in the account she gave to the officers of the king of Jericho, (Joshua 2:4; Joshua 2:5), There came men unto me, c.? I answer, She certainly did and the inspired writer sets down the fact merely as it stood, without making the Spirit of God responsible for the dissimulation of the woman. But was she not rewarded, c.? Yes for her hospitality and faith, not for her lie. But could she have saved the spies without telling a lie? Yes, she certainly might; but what notion could a woman of her occupation, though nothing worse than an inn-keeper, have of the nicer distinctions between truth and falsehood, living among a most profligate and depraved people, where truth could scarcely be known?

2. There is a lax morality in the world that recommends a lie rather than the truth, when the purposes of religion and humanity can be served by it. But when can this be? The religion of Christ is one eternal system of truth, and can neither be served by a lie nor admit one. On this vile subject fine words have been spoken. Tasso, in his elegant episode of Sophronia and Olindo, in the Gerusalemme Liberata, b. ii., v. 22, represents the former as telling a lie to Saladdin, relative to the stealing of an image, for which, as he could not discover the culprit, he doomed all the Christians in his power to death. Sophronia, a pious Christian virgin, getting into the presence of the tyrant, in order to save her people, accuses herself, though perfectly innocent, of the theft. Her conduct on this occasion the poet embellishes in the following manner, for which the religion of that time, which dealt in holy frauds, would no doubt applaud him. 'Ed ella: il reo si trova al tuo cospetto;

Opra e il furto, Signor, di questa mano

Io l' immagine tolsi; Io son colei

Che tu ricerchi, e me punir tu dei.

Cosi al pubblico fato il capo altero

Offerse, e 'l volle in se sol racorre.

MAGNANIMA MENZOGNA! or quando e il VERO

SI BELLO, che si possa a te preporre?"

Then she: "Before thy sight the guilty stands;

The theft, O King, committed by these hands.

In me the thief who stole the image view!

To me the punishment decreed is due."

Thus, filled with public zeal, the generous dame

A victim for her people's ransom came.

O great deceit! O lie divinely fair!

What truth with such a falsehood can compare!

HOOLE.

Thus a lie is ornamented with splendid decorations both by the Italian and English poet, and the whole formed into an anti-apostolic maxim, Let us do EVIL, that GOOD may come of it.

A purer morality was taught by one of the most ancient heathen writers than is here preached by these demi-christians: -

Εχθρος γαρ μοι κεινος, ὁμως αΐδαο πυλησιν,

Ὁς χ' ἑτερον μεν κευθει ενι φρεσιν, αλλο δε βαζει.

Iliad. l. ix., v. 312.

My soul detests him as the gates of hell,

Who knows the truth and dares a falsehood tell, The following is the advice of a genuine Christian poet, and one of the holiest men of his time: -

LIE not; but let thy heart be true to God;

Thy tongue to it, thy actions to them both.

Cowards tell lies, and those who fear the rod;

The stormy working soul spits lies and froth.

DARE TO BE TRUE! nothing can NEED a lie.

The fault that needs it most grows TWO thereby.

HERBERT.

For other observations on this subject Genesis 12:20, at the end, and "Genesis 20:12".

3. Though the hand of God was evidently in every thing that concerned the Israelites, and they were taught to consider that by his might alone they were to be put in possession of the promised land; yet they were as fully convinced that if they did not use the counsel, prudence, and strength which they had received from him, they should not succeed. Hence, while they depended on the Divine direction and power, they exercised their own prudence, and put forth their own strength; and thus they were workers together with him, and did not receive the grace of God in vain. The application of this maxim is easy; and we cannot expect any success, either in things spiritual or temporal, unless we walk by the same rule and mind the same thing.