The Hebrew origin of the name Jesus

  • This post, originally posted bilingually, in Korean and English, back in 2019, deals with the Hebrew origin of the name “Jesus.” Now the post is separated in each language. For the Korean version, see this.

Joshua

Joshua is the successor of Moses. According to the book of Joshua, he led the people of Israel to the “promised land,” Canaan, crossing the Jordan river. You can consider the events of the exodus from Egypt and entering Canaan as God’s salvation. Joshua’s being the leader of the time, in which Israel had marched and entered Canaan, therefore, suggests his prime importance in Israel’s history.

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Achan, Achar, and the Valley of Achor

This post summarizes Richard S. Hess, “Achan and Achor: Names and Wordplay in Joshua 7,” Hebrew Annual Review 14 (1994): 89-98. My words are limited to the sections written in gray.

The house of Achan

The tribe of Judah: Zerah > Zabdi > Carmi > Achan

The text gives us four generations of Achan’s genealogy. Hess points out that there are no other passages in Joshua that provide personal genealogies in such detail (Josh 7:1).

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The Commander of the Army of the LORD

  • This post summarizes Thomas Römer’s “Joshua’s encounter with the commander of YHWH’s army (Josh 5:13–15): literary construction or reflection of a royal ritual?” My words are limited to the sections written in gray, Intro, and Closing words.

Intro

The book of Joshua has many cruxes, and the passage about the commander of YHWH’s army in Josh 5:13-15 is one of them. The scene reminds the reader of the event that Moses encountered when he was keeping his father-in-law’s flock near Horeb. There, Moses received the vocation to save Israel from Egypt. The commander of YHWH’s army likewise appeared in front of Joshua and said, “Remove the sandals from your feet, for the place where you stand is holy.” Then he disappeared with no other words of revelation. Why did he appear if he was not to deliver any other words?

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“I will be with you”: Joshua 1:5 translation

The Hebrew of Josh 1:5 is not particularly difficult. The sentence, however, has a weird feature in its use of pronominal suffixes, but English translations cannot represent that feature because the English language cannot represent all linguistic details of Hebrew. I do not mean that the hidden feature of the passage contains esoteric or profound theological meanings that English readers cannot see. Nonetheless, I still think it is important to understand that translations sometimes, unintentionally, hide certain features or problems of Hebrew texts.

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