Joshua 22 32

Joshua 22:32 kjv

And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again.

Joshua 22:32 nkjv

And Phinehas the son of Eleazar the priest, and the rulers, returned from the children of Reuben and the children of Gad, from the land of Gilead to the land of Canaan, to the children of Israel, and brought back word to them.

Joshua 22:32 niv

Then Phinehas son of Eleazar, the priest, and the leaders returned to Canaan from their meeting with the Reubenites and Gadites in Gilead and reported to the Israelites.

Joshua 22:32 esv

Then Phinehas the son of Eleazar the priest, and the chiefs, returned from the people of Reuben and the people of Gad in the land of Gilead to the land of Canaan, to the people of Israel, and brought back word to them.

Joshua 22:32 nlt

Then Phinehas son of Eleazar, the priest, and the other leaders left the tribes of Reuben and Gad in Gilead and returned to the land of Canaan to tell the Israelites what had happened.

Joshua 22 verses

Joshua 22 32 Meaning

Joshua 22:32 describes the crucial moment after a significant potential conflict was averted. The delegation led by Phinehas, the priest, along with other prominent leaders, completed their mission to the Transjordanian tribes of Reuben and Gad and the half-tribe of Manasseh (specifically referred to by their location in Gilead). They returned from inquiring about the purpose of the large altar these tribes had built near the Jordan River. Their return was to the land of Canaan, where the rest of the children of Israel resided, and their immediate action was to report back the understanding they had gained. This report signified the resolution of a serious misunderstanding that threatened to plunge the nascent nation of Israel into civil war.

Joshua 22 32 Context

Joshua chapter 22 recounts a critical period immediately following the conquest and distribution of the land of Canaan. Joshua had fulfilled Moses' command (Num 32; Deut 3) by releasing the Transjordanian tribes—Reuben, Gad, and half the tribe of Manasseh—to return to their inheritance east of the Jordan River. These tribes had faithfully assisted the other Israelite tribes in the western conquest, proving their loyalty and adherence to the covenant. As they departed, they built a large, conspicuous altar near the Jordan. This action was immediately perceived by the western tribes as an act of rebellion against the Lord, a grave violation of the Deuteronomic law that mandated one central sanctuary for all sacrifices (Deut 12). The western tribes assembled for war, ready to attack their brethren to prevent apostasy from spreading throughout Israel. In a wise and decisive move, before initiating conflict, they sent a high-level delegation led by Phinehas, the son of Eleazar the priest, to confront and inquire of the Transjordanian tribes about their intentions. Joshua 22:32 marks the resolution of this profound crisis: the delegation's return and successful communication of the Transjordanian tribes' explanation – that the altar was a witness to their shared heritage with the God of Israel, not a site for rival sacrifice. This outcome saved Israel from a devastating civil war.

Joshua 22 32 Word analysis

• So (וַיָּשֻׁבוּ – vayyashuvu): The Hebrew verb is shuv, meaning "to return, turn back." The prefixed "waw" (ו) here functions as a consequential conjunction ("so," "then," "and"). It signifies that the return of the delegation is the logical consequence and the next stage after their inquiry and successful dialogue. It points to the completion of their mission.
• Phinehas (פִּינְחָס – Pinḥās): A key priestly figure, grandson of Aaron and son of Eleazar. His name might relate to "mouth of bronze" or "dark-skinned." He is renowned for his zealous action against idolatry and immorality at Baal Peor (Num 25:7-8), which "atoned" for Israel's sin and stopped the plague, securing the covenant of lasting priesthood for his line. His leadership here lends immense moral and spiritual authority to the delegation, making their report highly credible.
• the son of Eleazar the priest (בֶּן-אֶלְעָזָר הַכֹּהֵן – ben-El'azar hak-kohen): This lineage reaffirms Phinehas's legitimate authority and significant role within Israel's divinely established leadership structure. Eleazar was the high priest after Aaron, so Phinehas was heir apparent. His priestly role made him uniquely qualified to address matters of cultic fidelity and covenant obedience.
• and the leaders (וְהַנְּשִׂיאִים – vehan-nes'i'im): The term nasi' (prince, chief, leader) indicates that this was not a sole mission by the priest, but a representative group, likely one leader from each of the other ten tribes (as mentioned in Josh 22:14). This broad representation gave their inquiry and subsequent report collective legitimacy and authority across all the tribes west of the Jordan. It highlights that the entire community was invested in understanding the situation.
• returned (וַיָּשֻׁבוּ – vayyashuvu): Again, from shuv, indicating movement back to the point of origin. It signifies the successful conclusion of their task. The use of the plural verb for "Phinehas and the leaders" emphasizes their unity in action and message.
• from the children of Reuben and the children of Gad (מֵבְּנֵי-רְאוּבֵן וּמִבְּנֵי-גָ֑ד – mibenê-Re'uven u-mibenê-Gad): Specifically names the two tribes who, along with half-Manasseh (whose territory was largely Gilead), were primarily responsible for building the altar and were the subjects of the initial concern. Their interaction with these tribes was direct and resolved the dispute.
• from the land of Gilead (מֵאֶרֶץ הַגִּלְעָד – me'eretz hag-Gil'ad): Geographically precise, referring to the territory east of the Jordan River where these tribes had settled and where the controversial altar was erected. Gilead was known for its distinct character.
• to the land of Canaan (אֶל-אֶרֶץ כְּנַעַן – el-eretz Kena'an): Refers to the main land west of the Jordan, the inheritance of the nine and a half tribes, symbolizing the unified nation of Israel gathered there. This shows the spatial separation and the bridging of it through dialogue.
• to the children of Israel (אֶל-בְּנֵי יִשְׂרָאֵל – el-bênê Yisra'el): Encompasses the entire assembly of Israel residing in Canaan. The delegation's accountability was to the whole nation, not just their leaders. It highlights the communal nature of the averted crisis.
• and brought back word to them (וַיָּשִׁיבוּ אוֹתָם דָּבָר – vayyashivu 'otam davar):
  • Vayyashivu (from shuv, but here in the Hiphil causative stem) means "caused to return" or "brought back."
  • Davar (דָּבָר) means "word," "thing," "matter," "report," or "message." This is a crucial term, implying a definitive and comprehensive report of their findings, an accurate recounting of the Transjordanian tribes' explanation. It was this "word" that defused the volatile situation, revealing the true intention behind the altar. This highlights the power of truth and clear communication to resolve conflict. The "word" brought peace, avoiding bloodshed.

Joshua 22 32 Bonus section

The narrative culminating in Joshua 22:32 provides significant insights into the nature of corporate identity and responsibility within the Israelite covenant community. The initial swift response by the western tribes, assembling for war, reflects their deep understanding of the sanctity of the single sanctuary law and their collective responsibility to purge sin from their midst lest divine wrath fall upon all (similar to the Achan incident in Josh 7). This highlights a zealous adherence to God's law, even if initially misguided in its application. However, the subsequent wisdom of sending Phinehas and the leaders, rather than immediately going to war, demonstrates a vital shift towards discernment and dispute resolution. This wise action averted what could have been Israel's first great civil war. The entire event serves as a foundational case study for ethical conduct within the faith community: recognizing the gravity of perceived sin, but then proceeding with humility, dialogue, and an eagerness to ascertain truth before enacting severe judgment. The success hinged on Phinehas's leadership (spiritual and historical precedent for zeal) and the other leaders' willingness to listen. The "word" they brought back transformed potential destruction into reaffirmation of shared faith, emphasizing that genuine faithfulness includes preserving the peace and unity of God's people.

Joshua 22 32 Commentary

Joshua 22:32 stands as a pivotal verse, concluding a period of intense national apprehension and demonstrating the crucial role of communication and due process in resolving internal conflict within God's people. The act of "returning and bringing back word" signifies the successful completion of a diplomatic mission that prioritized investigation over immediate punitive action. The combined presence of Phinehas, the priest, known for his spiritual zeal, and the secular leaders from various tribes, underscored the seriousness and the comprehensive nature of the inquiry. Their united report was essential for reassuring a nation on the brink of civil war, revealing the "altar of witness" (Ed) was built for faithfulness, not rebellion. This event provides a powerful biblical example of applying the principle of seeking understanding before judgment (Deut 13:14) and underscores the high value placed on unity among the covenant people. It averted fratricide by embracing truth and transparency, setting a precedent for handling disagreements with wisdom, patience, and direct dialogue rather than assumption and violence.

• Practical Usage:
  • When faced with accusations or perceived slights, always seek clarification and hear the full story before reacting.
  • In community or church disputes, leaders should embody patience and send trusted representatives to investigate and mediate.
  • Good communication is vital for maintaining peace and unity, dispelling misunderstandings before they escalate.