Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5
Moses is dead. The forty years in the wilderness are over. The generation of the Kadesh-barnea refusal is gone. A new generation stands at the Jordan. And God speaks to Joshua, not through Moses, directly, with the commission that will define the book: arise, cross the Jordan, take the land.
Chazaq ve-emats, three times. Be strong and very courageous. Once for the general task (verse 6). Once for the specific task of keeping the law (verse 7). Once for the morale challenge: do not be terrified (verse 9). Three different angles on the same command, because the courage required is real and the threats to it are real. Joshua is not being told it will be easy. He is being told it can be done.
The condition for success is named precisely: this Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. The meditation is the mechanism of the courage. The courage that does not come naturally comes from the word that reshapes the mind day and night.
Thread 4 is in the commanded courage and the commanded meditation: both are genuine human acts that Joshua can perform or fail to perform. The promise of success is conditional on the doing. Thread 5 is the dispensational moment: the conquest of Canaan is the next stage of the oikonomia, the execution of what was promised to Abraham and commanded through Moses.
Be strong and very courageous, chazaq ve-emats, three times in twelve verses; the repetition is not rhetorical decoration but the honest acknowledgment that what Joshua is being sent to do requires courage that does not come naturally.
חֲזַק וֶאֱמָץ (chazaq ve-emats): be strong and very courageous: chazaq (be strong, firm, Qal imperative; the same root used for Pharaoh's hardening of heart; here it is the commanded strengthening of a man facing an impossible task); ve-emats (and be courageous, Qal imperative of amets, to be strong, bold, courageous; the doubled imperative intensifies: the courage required here is the full-force, double-strength kind) · לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (lo yamush sefer ha-Torah hazzeh mi-pikha): this book of the law shall not depart out of thy mouth: yamush (shall depart, move away, Qal imperfect; the instruction is to keep the Torah in continual meditation, always present to the mouth because always present to the mind); the meditation is day and night, not occasional study but the sustained presence of the word as the governing framework for all decisions
threads t4 · t5 · see Deuteronomy 31:7-8 · Psalm 1:2-3 · Hebrews 13:5