The eastern tribes return to their own land and build a great altar by the Jordan; war is averted when they declare it a witness between the generations, and not for burnt-offering — 'Hashem, God of gods, He knows.'
Tap any Hebrew word to reveal its root, value, and meanings.
Then Joshua called the Reubenites, and the Gadites, and the half-tribe of Manasseh,
verse value 1655
Insights
Verse structure: 8 words, 35 letters. The shortest word is "then" (אָ֚ז, 2 letters) and the longest is "to·the·Reubenite" (לָראוּבֵנִ֖י, 7 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "will·call" (יִקְרָ֣א). 8 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "staff" (root מטה, 58x in Joshua); "Manasseh" (root מנשה, 42x in Joshua). The etnachta (major mid-verse pause) falls on 'and·to·the·Gadite', dividing the verse into phrases of 5 and 3 words. Full calculation: אָ֚ז [then] (8) + יִקְרָ֣א [will·call] (311) + יְהוֹשֻׁ֔עַ [Joshua] (391) + לָראוּבֵנִ֖י [to·the·Reubenite] (299) + וְלַגָּדִ֑י [and·to·the·Gadite] (53) + וְלַחֲצִ֖י [and·to·half·of] (144) + מַטֵּ֥ה [staff] (54) + מְנַשֶּֽׁה [Manasseh] (395) = 1655.
Ralbag
And after it is mentioned that Joshua called Reubenites and Gadites and half the tribe of Manasseh. And he warned them very much to keep the Torah, and he blessed them, and he sent them to their tents with much property and much cattle, and in gold and in silver and in copper and in iron and in much clothing. For they divided the spoil of their enemies with their brothers. And so it was fitting, for all Israel divided the spoil of the cities that came to them as an inheritance, as is mentioned in the Torah.
and said to them: ‘You have kept all that Moses the servant of Hashem commanded you, and have hearkened to my voice in all that I commanded you;
verse value 6253
Insights
Verse structure: 16 words, 68 letters. Notable word values: "to·them" (אֲלֵיהֶ֔ם) = 86, equal to Elohim. Verse gematria: 6253 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "you" (אַתֶּ֣ם, 3 letters) and the longest is "that·I·commanded" (אֲשֶׁר־צִוִּ֖יתִי, 8 letters). Words sharing gematria 461: you, you. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "you·kept" (שְׁמַרְתֶּ֔ם), "and·you·hearkened" (וַתִּשְׁמְע֣וּ), "in·my·voice" (בְקוֹלִ֔י). The root אשר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "all·that" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "and·said" (root אמר, 140x in Joshua). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 11 and 5 words.
Metzudat David
Which He commanded. That you shall pass over armed before the children of Israel for war:
Malbim
"You have kept." This means that the condition which Moses stipulated with the tribes of Reuben and Gad was only that they should go as vanguard until after the conquest; however, Moses, peace be upon him, added and commanded them to stand there even until after the division (as stated above 1:13). And this is what He says: "You have kept all that Moses commanded you," (2) "and you have heeded My voice." And He explains what He said, "You have kept all that Moses commanded you," namely that:
you have not left your brethren these many days to this day, but have kept the charge of the commandment of Hashem your God.
verse value 4581
Insights
Verse structure: 13 words, 60 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "this" (זֶ֚ה, 2 letters) and the longest is "not·you·have·left" (לֹֽא־עֲזַבְתֶּ֣ם, 7 letters). 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "not·you·have·left" (לֹֽא־עֲזַבְתֶּ֣ם), "your·brothers" (אֶת־אֲחֵיכֶ֗ם), "and·you·shall·keep" (וּשְׁמַרְתֶּ֕ם). The root זה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "days" (root יום, 79x in Joshua); "your·God" (root אלהים, 70x in Joshua). First appearance of the root מצוה ("unleavened·bread") in Joshua. The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 8 and 5 words. Full calculation: לֹֽא־עֲזַבְתֶּ֣ם [not·you·have·left] (550) + אֶת־אֲחֵיכֶ֗ם [your·brothers] (480) + זֶ֚ה [this] (12) + יָמִ֣ים [days] (100) + רַבִּ֔ים [many] (252) + עַ֖ד [until] (74) + הַיּ֣וֹם [day] (61) + הַזֶּ֑ה [this] (17) + וּשְׁמַרְתֶּ֕ם [and·you·shall·keep] (986) + אֶת־מִשְׁמֶ֕רֶת [guard] (1381) + מִצְוַ֖ת [unleavened·bread] (536) + יְהֹוָ֥ה [Hashem] (26) + אֱלֹהֵיכֶֽם [your·God] (106) = 4581.
Malbim
"You have not forsaken your brothers these many days" – this means until the seven years they conquered and the seven years they divided [the land]. And what is stated, "and you heeded My voice," refers to "and you kept the charge of the commandments of the Lord," for Joshua was not empowered to command them new commandments in addition to the Torah of Moses, but only to command injunctions that would serve as a safeguard for the commandments of the Torah, namely, fences and restrictions; and this is what is stated, "and you have kept the charge of the commandments of the Lord." (4) "And now, [the Lord your God] has given rest [to your brothers]" – as it is stated (Deuteronomy 3:20), "until the Lord has given rest to your brothers as to you." (5) "Only" – since it is separated from the Land of Israel, it requires there an additional measure of vigilance.
And now Hashem your God has given rest to your brethren, as He spoke to them; therefore now turn you, and get you to your tents, to the land of your possession, which Moses the servant of Hashem gave you beyond the Jordan.
verse value 5381
Insights
Verse structure: 23 words, 94 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "He·spoke" (דִּבֶּ֣ר, 3 letters) and the longest is "your·tents" (לְאׇהֳלֵיכֶ֗ם, 7 letters). Words sharing gematria 481: now, now. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "has·given·rest" (הֵנִ֨יחַ), "turn!" (פְּנוּ֩), "your·tents" (לְאׇהֳלֵיכֶ֗ם). The root עתה appears 2 times in this verse. 19 unique roots are used. Frequent roots: "as" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "to·land" (root איל, 135x in Joshua). The etnachta (major mid-verse pause) falls on 'to·them', dividing the verse into phrases of 8 and 15 words.
Metzudat David
He caused them to rest. He gave them a place of rest:
“Turn aside and go.” “Turn aside from here, and go, etc.”
Only take diligent heed to do the commandment and the law, which Moses the servant of Hashem commanded you, to love Hashem your God, and to walk in all His ways, and to keep His commandments, and to cleave to Him, and to serve Him with all your heart and with all your soul.’
verse value 8226
Insights
Verse structure: 22 words, 121 letters. Verse gematria: 8226 is divisible by 18, the value of chai ('life'). The shortest word is "only" (רַ֣ק, 2 letters) and the longest is "and·in·all·your·soul" (וּבְכׇל־נַפְשְׁכֶֽם, 9 letters). 8 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "the·commandment" (אֶת־הַמִּצְוָ֣ה), "and·the·law" (וְאֶת־הַתּוֹרָה֮), "and·to·walk" (וְלָלֶ֧כֶת). The root שמר appears 2 times in this verse. 19 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "the·servant·of·Hashem" (root יהוה, 217x in Joshua); "your·God" (root אלהים, 70x in Joshua). First appearance of the root דבק ("and·to·cleave·to·Him") in Joshua. The etnachta (major mid-verse pause) falls on 'and·to·cleave·to·Him', dividing the verse into phrases of 19 and 3 words.
Metzudat David
"Only be very careful." Even if you distance yourselves from the Mishkan of the Lord:
Now to the one half-tribe of Manasseh Moses had given inheritance in Bashan; but to the other half gave Joshua among their brethren beyond the Jordan westward. Moreover when Joshua sent them away to their tents, he blessed them,
verse value 5427
Insights
Verse structure: 19 words, 88 letters. The shortest word is "rod" (שֵׁ֣בֶט, 3 letters) and the longest is "to·their·tents" (אֶל־אׇהֳלֵיהֶ֖ם, 8 letters). Words sharing gematria 500: gave, gave. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·to·his·half" (וּלְחֶצְי֗וֹ), "with·their·brethren" (עִם־אֲחֵיהֶ֔ם), "when·sent·them" (כִּֽי־שִׁלְּחָ֧ם). The root חצי appears 2 times in this verse. 15 unique roots are used. Frequent roots: "to·their·tents" (root איל, 135x in Joshua); "Joshua" (root יהושע, 125x in Joshua); "gave" (root נתן, 86x in Joshua). The etnachta (major mid-verse pause) falls on 'sea', dividing the verse into phrases of 14 and 5 words.
Rashi
And also because he sent them. To the half-tribe of Manasseh, as he sent the children of Reuben and Gad.
Radak
“And to the half-tribe of Manasseh.” Even though they were mentioned when Joshua called them by name, he returned to give the reason why the half-tribe was with the sons of Gad and the sons of Reuben.
“And also when he sent them.” Some say that this refers to the half-tribe of Manasseh, even though they were included in the earlier phrase “and he sent them.” However, the correct explanation is that he said this regarding all of them. Even though it had already stated, “Joshua blessed them and sent them away,” he subsequently repeated the blessing and sending in order to complete what he had told them when he first sent them off, namely, “Return with great wealth.” The Midrash teaches that after they had initially obtained permission to leave, they delayed for two days, and then returned to ask for permission a second time. This is what the verse means by “And also when he sent them, Joshua…”
Metzudat David
"And to half the tribe of Manasseh." Herein he provides the reason why only half the tribe of Manasseh was with the sons of Reuben and the sons of Gad.
"And also when he sent them." This means: "And also this he spoke to them when he sent them," and it is the matter stated in the subsequent verse in the Scripture.
Malbim
The Questions (7–9): Why is there a duplication of “Joshua sent them away” and “he blessed them,” when it already stated that he sent them away and blessed them? And what relevance is there here to the matter of the half-tribe of Manasseh being given their inheritance in Bashan, etc., which we already knew? Why does it say that they returned from Shiloh, etc.? This should have been stated earlier, that Joshua summoned them to Shiloh.
"And also when He sent them forth." This means that after the tribe of Manasseh was divided into two, they therefore required an additional blessing of their own. (8) "With many possessions." For the children of Reuben and Gad had abundant livestock, but not half of Manasseh.
"Divide." Explanation: with their brothers who remained to guard their cities, for only forty thousand of them crossed the Jordan (as stated above, section 4), which is less than a third of their number (in the portion) [in the portion of] Pinchas. And Abarbanel explains that this means that the spoils which the Children of Israel plundered were certainly divided among the tribes; therefore, the Reubenites and the Gadites could carry with them the spoils they had acquired. But the half-tribe of Manasseh, whose portion was intermingled with the portion of the other half-tribe, required that they be told to divide the spoils with their brothers. And this is what [the verse] alludes to: 'For Moses gave to the half-tribe of Manasseh in Bashan, etc.' Therefore, even though Joshua sent them, etc., nevertheless he was forced to say to them, 'With many possessions, etc., divide the spoils of your enemies with your brothers,' meaning with the other half of that tribe — these are his words. And by this, one can explain why it says, 'And they returned and went': that is to say, because the half-tribe was required to delay in order to divide the spoils at Shiloh, the Reubenites and the Gadites also waited for them, and from there they returned.
and spoke to them, saying: ‘Return with much wealth to your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment; divide the spoil of your enemies with your brethren.’
verse value 4963
Insights
Verse structure: 19 words, 102 letters. Notable word values: "to·them" (אֲלֵיהֶ֜ם) = 86, equal to Elohim. The shortest word is "very" (מְאֹ֑ד, 3 letters) and the longest is "prey·enemy" (שְׁלַל־אֹיְבֵיכֶ֖ם, 9 letters). Words sharing gematria 247: very·many, and·in·iron. 13 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "in·wealth" (בִּנְכָסִ֨ים), "return" (שׁ֤וּבוּ), "to·your·tents" (אֶל־אׇֽהֳלֵיכֶם֙). The root אמר appears 2 times in this verse. 17 unique roots are used. Frequent roots: "and·said" (root אמר, 140x in Joshua); "to·your·tents" (root איל, 135x in Joshua); "with·your·brothers" (root עם, 58x in Joshua). The etnachta (major mid-verse pause) falls on 'very', dividing the verse into phrases of 16 and 3 words.
Rashi
With your brethren. The children of Reuben and the children of Gad. And some explain: with your brethren, who remained to guard the cities with the women and children, and did not cross the Jordan with the vanguard, they too took a portion in the spoil.
Radak
"Divide the spoil of your enemies with your brothers." If it is said that this applies to half the tribe of Manasseh, the explanation is "with your brothers," meaning the sons of Gad and the sons of Reuben. And if it is said that this applies to all of them, the explanation is "with the tribes that are in the land of Canaan," just as it says, "Return with great wealth" — [meaning] that you shall divide the spoil with your brothers, the tribes. And one who interprets "with your brothers" as referring to the men who were left in the land of Gilead to guard the cities has no basis, for it was their wives and children whom they left behind.
Metzudat David
"Unto them": To the sons of Reuben, and to the sons of Gad, and to half the tribe of Manasseh.
"With your brethren." These are those who remained on the other side of the Jordan to guard the women, the children, and the property.
Metzudat Zion
Regarding "property": This term is well-known in the statements of our Sages of blessed memory, and it encompasses gold, silver, utensils, livestock, etc. Likewise, (Ecclesiastes 5:18) states: "Wealth and property."
"ובשלמות" (uvislamot, and with garments). And with clothes; [the word שלמה] is transposed from שמלה, like [the word] כשב is [transposed] from כבש.
And the children of Reuben and the children of Gad and the half-tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go to the land of Gilead, to the land of their possession, whereof they were possessed, according to the commandment of Hashem by the hand of Moses.
verse value 6869
Insights
Verse structure: 23 words, 110 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "rod" (שֵׁ֣בֶט, 3 letters) and the longest is "sons·of·Reuben" (בְּנֵֽי־רְאוּבֵ֨ן, 8 letters). Words sharing gematria 501: that, that. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "from·Shiloh" (מִשִּׁלֹ֖ה), "in·land·of·Canaan" (בְּאֶֽרֶץ־כְּנָ֑עַן), "their·holding" (אֲחֻזָּתָם֙). The root בן appears 3 times in this verse. 18 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "sons·of·Reuben" (root בן, 156x in Joshua). The etnachta (major mid-verse pause) falls on 'in·land·of·Canaan', dividing the verse into phrases of 13 and 10 words.
Malbim
"And they returned." Joshua summoned them to his city, Timnath-serah, which is in the hill country of Ephraim, and from there he dispatched them. They did not proceed from there eastward to cross the Jordan, but rather went to Shiloh, which was located at the northern extremity of the territory of Joseph, to pray at the Sanctuary of the Lord there and to seek permission from Israel, who had gathered there. This served as a sign that their hearts had not retreated from the sanctity of the Lord's Tabernacle nor from the unity of the Stone of Israel (contrary to what they were later suspected of regarding the altar). This is what is meant by the precise wording "from the children of Israel, from Shiloh" (mei-eit b'nei Yisrael mi-Shiloh).
And when they came to the region about the Jordan, that is in the land of Canaan, the children of Reuben and the children of Gad and the half-tribe of Manasseh built there an altar by the Jordan, a great altar to look upon.
verse value 4225
Insights
Verse structure: 18 words, 86 letters. Verse gematria: 4225 = 65². The shortest word is "there" (שָׁ֤ם, 2 letters) and the longest is "to·the·region·of" (אֶל־גְּלִיל֣וֹת, 8 letters). Words sharing gematria 57: altar, altar. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·they·built" (וַיִּבְנ֣וּ), "upon·Jordan" (עַל־הַיַּרְדֵּ֔ן), "to·the·sight" (לְמַרְאֶֽה). The root ירדן appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "sons·of·Reuben" (root בן, 156x in Joshua); "in·land·of" (root ארץ, 95x in Joshua). The etnachta (major mid-verse pause) falls on 'Canaan', dividing the verse into phrases of 6 and 12 words.
Ralbag
It is further mentioned that in their return to their inheritance beyond the Jordan, they built near the Jordan a great altar, in sight. And Israel thought that they did this to offer upon it. And they gathered at Shiloh to go up against them for war. And their counsel was to send to them first Phinehas son of Eleazar the priest, and ten princes with him from the nine tribes and the half tribe, to know what this is and for what this is. And to warn them and reprove them for this, for they were already warned in the Torah against making a public altar [bamah] other than the Tabernacle of the Lord. And also, a private altar [bamah] for an individual was forbidden from the time they came to the rest and the inheritance. And the Tabernacle of Shiloh was rest, as was explained at the end of Zevachim. And it was an eternal house, it was an inheritance. And according to this matter it was rebellion against the Lord. For the intention in that God be served in only one place is to indicate His oneness, as we explained in our commentary on the words of the Torah. And this is the opposite of what Israel did when they sank in idolatry, until you will find that they already had houses of idolatrous worship in all their cities. The prophet said, counting their reproaches: 'According to the number of your cities were your gods, O Judah.' Then Israel said to go up against them for war, to reprove them for this and to root out the evil from among them, for this is the way of the Torah, as was explained in the Torah concerning the city led astray [ir ha-nidachat]. And for this reason Israel went up for war against their brothers, concerning the matter of the concubine at Gibeah. And the reason for this: that the rest hear and fear, and they not add to do this evil. For perhaps the rest learn from this and they all become entangled in this reprehensible action. Do you not see that Jeroboam son of Nebat began in rebellion, and all the kings of Israel who came after him followed his rebellion, and in the end the kings of Judah also sank in it. And this was the cause of the exile of Israel from their land and the destruction of many of them. And for this reason I think that Phinehas and the princes said to the children of Reuben and the children of Gad and half the tribe of Manasseh: 'Is the sin of Peor too little for us, from which we have not cleansed ourselves until this day -- the plague that came upon the congregation of the Lord?'
Metzudat David
“Which is in the land of Canaan.” This means: on the western bank of the Jordan, which is part of the land of Canaan.
"למראה" – This means that it was to serve as a visible spectacle for the eyes, not as a burnt-offering or sacrifice.
Metzudat Zion
עַל (al, near). Near.
Malbim
Questions (10–12): Why is the phrase “the regions of the Jordan which are in the land of Canaan” repeated? And likewise, what is the meaning of the statement “opposite the land of Canaan, the regions of the Jordan, across from the Children of Israel”? And why does it say twice “and the Children of Israel heard”?
"Which was in the land of Canaan." The text states that they built the altar on the side of Canaan, which is the western side of the Jordan. This testifies to them that their intention was not to separate themselves from Israel; for if that had been their intent, they would have built it on the eastern side. Secondly, its design testified that it was built only for appearance [to be seen], not for burnt offerings and sacrifices, for it was very high without steps, so that it appeared that the builders did not intend to offer sacrifices upon it, but rather to make it a sign, a memorial, and a landmark.
And the children of Israel heard say: ‘Behold, the children of Reuben and the children of Gad and the half-tribe of Manasseh have built an altar in the forefront of the land of Canaan, in the region about the Jordan, on the side that pertains to the children of Israel.’
verse value 5381
Insights
Verse structure: 19 words, 95 letters. The shortest word is "they" (הִנֵּ֣ה, 3 letters) and the longest is "sons·of·Israel" (בְנֵי־יִשְׂרָאֵ֖ל, 8 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·the·side·of" (אֶל־עֵ֖בֶר). The root בן appears 4 times in this verse. 15 unique roots are used. Frequent roots: "sons·of·Israel" (root בן, 156x in Joshua); "saying" (root אמר, 140x in Joshua); "to·opposite" (root איל, 135x in Joshua). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 3 and 16 words.
Malbim
"And they heard." And the Children of Israel heard and judged that they had built the altar known at Shiloh; that is to say, they built it according to its pattern, and they oriented it facing the land of Canaan, in order to incline the hearts of the Children of Israel from this side of the Jordan as well toward that altar.
And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up against them to war.
verse value 3468
Insights
Verse structure: 10 words, 50 letters. The shortest word is "son" (בְּנֵ֣י, 3 letters) and the longest is "sons·of·Israel" (בְּנֵֽי־יִשְׂרָאֵל֙, 8 letters). The root בן appears 2 times in this verse. 9 unique roots are used. Frequent roots: "son" (root בן, 156x in Joshua); "Israel" (root ישראל, 112x in Joshua); "to·go·up" (root עלה, 60x in Joshua). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 3 and 7 words. Full calculation: וַֽיִּשְׁמְע֖וּ [and·they·heard] (432) + בְּנֵ֣י [son] (62) + יִשְׂרָאֵ֑ל [Israel] (541) + וַיִּקָּ֨הֲל֜וּ [and·they·gathered] (157) + כׇּל־עֲדַ֤ת [all·congregation] (524) + בְּנֵֽי־יִשְׂרָאֵל֙ [sons·of·Israel] (603) + שִׁלֹ֔ה [Shiloh] (335) + לַעֲל֥וֹת [to·go·up] (536) + עֲלֵיהֶ֖ם [upon·them] (155) + לַצָּבָֽא [to·the·war] (123) = 3468.
Rashi
To go up against them to war. Because the high places were forbidden from the time the tabernacle was established at Shiloh.
Radak
"To go up upon them for an army." Like [the word] "in the army" [i.e., the lamed here functions as a bet]. Similarly, "and they sat with him on the ground" [Job 2:13], "before you by the sword," "I have slain for my wound" [Gen. 4:23]. And since they thought that they had made it [the altar] in order to offer up upon it burnt-offerings and sacrifices, and to have for themselves an altar of their own, without their coming to the altar of the LORD at Shiloh or wherever it might be — and once they came to Shiloh, the high places were forbidden. For thus we have learned: Until the Tabernacle was erected, the high places were permitted. Once the Tabernacle was erected, the high places were forbidden. They came to Gilgal, the high places were permitted. They came to Shiloh, the high places were forbidden. They came to Nov and Giv'on, the high places were permitted. They came to Jerusalem, the high places were forbidden, and they had no further permission. Therefore they deemed it against them to be a sin and a rebellion against the LORD.
Metzudat David
"לצבא" (to war). If they did not rectify what they had wrongfully done, because they thought that they had made it into a burnt-offering and a sacrifice.
Metzudat Zion
לַצָּבָא (latsava, to war). Like batsava (in war), and the lamed comes in place of the bet, and likewise (Leviticus 26:7) before you with the sword, its proper reading is: with the sword.
Malbim
"And they heard." This means that from this side, they did not judge them favorably; rather, they heeded the voice of the judge ruling toward guilt. "And they assembled for war." This means to gather an army in case they would need to fight; therefore, it does not say with a bet [i.e., the verse says לַצָּבָא, "to muster an army," rather than בַּצָּבָא, "with an army"].
And the children of Israel sent to the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest;
verse value 3755
Insights
Verse structure: 11 words, 73 letters. The shortest word is "priest" (הַכֹּהֵֽן, 4 letters) and the longest is "to·sons·of·Reuben" (אֶל־בְּנֵי־רְאוּבֵ֧ן, 10 letters). Words sharing gematria 360: and·they·sent, son·of·Eleazar. 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "Phinehas" (אֶת־פִּֽינְחָ֖ס). The root איל appears 2 times in this verse. 10 unique roots are used. Frequent roots: "sons·of·Israel" (root בן, 156x in Joshua); "to·sons·of·Reuben" (root איל, 135x in Joshua); "and·to·sons·of·Gad" (root אל, 53x in Joshua). The etnachta (major mid-verse pause) falls on 'Gilead', dividing the verse into phrases of 8 and 3 words. Full calculation: וַיִּשְׁלְח֨וּ [and·they·sent] (360) + בְנֵי־יִשְׂרָאֵ֜ל [sons·of·Israel] (603) + אֶל־בְּנֵי־רְאוּבֵ֧ן [to·sons·of·Reuben] (352) + וְאֶל־בְּנֵי־גָ֛ד [and·to·sons·of·Gad] (106) + וְאֶל־חֲצִ֥י [and·to·half] (145) + שֵֽׁבֶט־מְנַשֶּׁ֖ה [rod·Manasseh] (706) + אֶל־אֶ֣רֶץ [to·land] (322) + הַגִּלְעָ֑ד [Gilead] (112) + אֶת־פִּֽינְחָ֖ס [Phinehas] (609) + בֶּן־אֶלְעָזָ֥ר [son·of·Eleazar] (360) + הַכֹּהֵֽן [priest] (80) = 3755.
Metzudat David
And they sent. Before they went up to battle, they sent [messengers] to admonish them, perhaps they would return.
Malbim
"And they sent." To warn them first, perhaps they would return. "Pinchas." Since in this matter there was a) a transgression against God, and b) a betrayal against Israel, they sent Pinchas to rebuke them concerning the matter of God.
And ten chieftains. To dispute with them concerning that which pertains to Israel:
and with him ten princes, one prince of a fathers’house for each of the tribes of Israel; and they were every one of them head of their fathers’houses among the thousands of Israel.
verse value 5788
Insights
Verse structure: 18 words, 73 letters. Notable word values: "one" (אֶחָ֜ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "father" (אָ֔ב, 2 letters) and the longest is "house·of·their·fathers" (בֵּית־אֲבוֹתָ֛ם, 8 letters). Words sharing gematria 541: Israel, Israel. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·ten" (וַעֲשָׂרָ֤ה), "father" (אָ֔ב), "and·man" (וְאִ֨ישׁ). The root נשיא appears 3 times in this verse. 13 unique roots are used. Frequent roots: "Israel" (root ישראל, 112x in Joshua); "to·them·of" (root כל, 96x in Joshua); "and·man" (root איש, 68x in Joshua). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 12 and 6 words.
Radak
"And a man, the head of his fathers' house." Every one of these ten who went with Pinchas was, in his tribe, the head of his fathers' house, and they were the heads of the thousands of Israel.
Metzudat David
"And a man." Each one of the ten princes was the head of his ancestral house, and they were the heads over all the thousands of Israel.
And they came to the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, to the land of Gilead, and they spoke with them, saying:
verse value 2708
Insights
Verse structure: 10 words, 59 letters. The shortest word is "with·them" (אִתָּ֖ם, 3 letters) and the longest is "to·sons·of·Reuben" (אֶל־בְּנֵֽי־רְאוּבֵ֧ן, 10 letters). The root איל appears 2 times in this verse. 9 unique roots are used. Frequent roots: "saying" (root אמר, 140x in Joshua); "to·sons·of·Reuben" (root איל, 135x in Joshua); "and·they·spoke" (root דבר, 68x in Joshua). The etnachta (major mid-verse pause) falls on 'Gilead', dividing the verse into phrases of 7 and 3 words. Full calculation: וַיָּבֹ֜אוּ [and·they·came] (25) + אֶל־בְּנֵֽי־רְאוּבֵ֧ן [to·sons·of·Reuben] (352) + וְאֶל־בְּנֵי־גָ֛ד [and·to·sons·of·Gad] (106) + וְאֶל־חֲצִ֥י [and·to·half] (145) + שֵׁבֶט־מְנַשֶּׁ֖ה [rod·Manasseh] (706) + אֶל־אֶ֣רֶץ [to·land] (322) + הַגִּלְעָ֑ד [Gilead] (112) + וַיְדַבְּר֥וּ [and·they·spoke] (228) + אִתָּ֖ם [with·them] (441) + לֵאמֹֽר [saying] (271) = 2708.
’Thus says the whole congregation of Hashem: What treachery is this that you have committed against the God of Israel, to turn away this day from following Hashem, in that you have built you an altar, to rebel this day against Hashem?
verse value 4473
Insights
Verse structure: 21 words, 88 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֣ה, 2 letters) and the longest is "in·your·building" (בִּבְנוֹתְכֶ֤ם, 7 letters). Words sharing gematria 61: day, day. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "congregation" (עֲדַ֣ת), "what?·the·trespass" (מָֽה־הַמַּ֤עַל), "you·acted·unfaithfully" (מְעַלְתֶּם֙). The root יהוה appears 3 times in this verse. 17 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "they·said" (root אמר, 140x in Joshua). First appearance of the root מרד ("in·your·rebelling") in Joshua. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 15 and 6 words.
Metzudat David
"What is this trespass?" This means: Why have you trespassed against the Lord?
"In your building." In that which you built.
"למרדכם" – to rebel against the Lord by doing this act of rebellion.
Metzudat Zion
הַמַּעַל (ha-ma'al, the trespass). The sin and transgression.
Malbim
Questions (16–20): What was the sin of this altar that aroused them to wage war against them? The verses are duplicated, and initially they brought proof from the incident of Peor, and afterwards from the incident of Achan. And what was their intent in the prolixity of language, whereby they elaborated on this matter with endless words?
What is the trespass? Since they did not know whether they had built the altar for idolatry or whether they had built it to offer sacrifices upon it to the Lord, they argued on both sides. A] On the one side, that it was for idolatry: What is this trespass? Is it not a great trespass to turn away from the Lord today? That is to say, today, while all the signs and wonders that He performed for you are still before your eyes, not only did you turn away from Him by a passive transgression (shev ve'al ta'aseh), but you also committed an active deed by building an altar for idolatry. This constitutes rebellion against the Lord today—an open rebellion, transgression, and deceit against the Lord.
Is the iniquity of Peor too little for us, from which we have not cleansed ourselves to this day, although there came a plague upon the congregation of Hashem,
verse value 2859
Insights
Verse structure: 13 words, 56 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "until" (עַ֖ד, 2 letters) and the longest is "not·we·cleansed·ourselves" (לֹא־הִטַּהַ֙רְנוּ֙, 8 letters). 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "is·it·too·little·for·us" (הַמְעַט־לָ֙נוּ֙), "perversity" (אֶת־עֲוֺ֣ן), "not·we·cleansed·ourselves" (לֹא־הִטַּהַ֙רְנוּ֙). 13 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "and·it·was" (root היה, 150x in Joshua). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 9 and 4 words. Full calculation: הַמְעַט־לָ֙נוּ֙ [is·it·too·little·for·us] (210) + אֶת־עֲוֺ֣ן [perversity] (527) + פְּע֔וֹר [Peor] (356) + אֲשֶׁ֤ר [that] (501) + לֹא־הִטַּהַ֙רְנוּ֙ [not·we·cleansed·ourselves] (306) + מִמֶּ֔נּוּ [from·him] (136) + עַ֖ד [until] (74) + הַיּ֣וֹם [day] (61) + הַזֶּ֑ה [this] (17) + וַיְהִ֥י [and·it·was] (31) + הַנֶּ֖גֶף [the·plague] (138) + בַּעֲדַ֥ת [in·community·of] (476) + יְהֹוָֽה [Hashem] (26) = 2859.
Metzudat David
"Is it a small thing?" This means: Is then the sin that is in our hands from that time a light one?
The sin of Peor: The sin they committed by serving Peor.
"We have not purified ourselves." This means that it (the sin) was not atoned for entirely.
In the congregation of the Lord. Even those who did not sin:
"The plague came [upon them]." Because they did not protest:
Malbim
"The small matter." They said—and if you should object, 'What is it to you? Why should you contend the Lord's case?'—know that from this will follow damage to the entire nation, as was the case with the sin of Peor, which involved two types of damage: a] For future generations, from which we have not been purified until this very day. b] At the time of the act, when the plague struck the congregation of the Lord, and the innocent suffered punishment for the sin of the guilty.
that you must turn away this day from following Hashem? and it will be, seeing you rebel to-day against Hashem, that to-morrow He will be wroth with the whole congregation of Israel.
verse value 4337
Insights
Verse structure: 14 words, 62 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "you" (אַתֶּ֞ם, 3 letters) and the longest is "to·all·congregation" (אֶֽל־כׇּל־עֲדַ֥ת, 7 letters). Words sharing gematria 61: day, day. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "you·turn·away" (תָּשֻׁ֣בוּ), "you·will·rebel" (תִּמְרְד֤וּ), "and·tomorrow" (וּמָחָ֕ר). The root יום appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·it·shall·be" (root היה, 150x in Joshua); "to·all·congregation" (root איל, 135x in Joshua). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 5 and 9 words. Full calculation: וְאַתֶּם֙ [and·you] (447) + תָּשֻׁ֣בוּ [you·turn·away] (708) + הַיּ֔וֹם [day] (61) + מֵאַחֲרֵ֖י [from·following] (259) + יְהֹוָ֑ה [Hashem] (26) + וְהָיָ֗ה [and·it·shall·be] (26) + אַתֶּ֞ם [you] (441) + תִּמְרְד֤וּ [you·will·rebel] (650) + הַיּוֹם֙ [day] (61) + בַּיהֹוָ֔ה [in·Hashem] (28) + וּמָחָ֕ר [and·tomorrow] (254) + אֶֽל־כׇּל־עֲדַ֥ת [to·all·congregation] (555) + יִשְׂרָאֵ֖ל [Israel] (541) + יִקְצֹֽף [he·shall·be·angry] (280) = 4337.
Ralbag
And you turn today from following the Lord. And it will be: if you rebel against the Lord today, tomorrow the wrath will be upon all the congregation of Israel. And they said this because perhaps this sin already drew the heart of part of the people, until they almost did not cleanse themselves from it yet, for some of them learned from this and became entangled in the sin in some entanglement. For this is the way of rebellion. And also, the plague was upon the congregation of the Lord because of the sin of individuals, from the side of the union in which the whole people were united -- a punishment comes to the whole because of the sin of the individual, as we explained the reason for this in the sin of Achan. And for this it will happen that you turn today from following the Lord, and tomorrow the wrath will be upon all the congregation of Israel -- either because of the union, which would be a cause for the removal of God's providences from them, as we explained in what preceded. And from this punishments come upon all of them because of the sin of these tribes. Or because of their following after the sin, and some learning from some. And for this they said: 'Do not rebel.' For rebelling against the Lord would be rebelling in sin, and rebelling against them -- for they feared lest they perish because of their sin. And from the other side it was also rebellion, and that is: the particulars are under the general, and there was the Great Sanhedrin, under which all the tribes were. And if they separate from them, they rebel in this.
Metzudat David
"You will rebel." And we, are we not innocent of this sin?
"And tomorrow." This means to say: after a period of time, at the time of reckoning, the Lord will be angry with all of them for not having protested, and we will all be punished by His hand. If so, we are forced against our will to protest against you.
Metzudat Zion
וּמָחָר (u'makh'ar, and tomorrow). There is a machar (tomorrow) that means after a long time, and likewise (Exodus 13:14) when your son asks you tomorrow.
Malbim
"And you." And if so, if you return today from after the Lord, and you persist in your folly, these two harms will also be drawn out: A] "And it shall be that you rebel today against the Lord," which is a very bad thing immediately. B] "And tomorrow the Lord will be angry with all the congregation of Israel," meaning that He will not be angry only with you, but with all the congregation of Israel; and He will not be angry only today, but also tomorrow, which is after a time, and the anger will last for many days.
However, if the land of your possession be unclean, then pass you over to the land of the possession of Hashem, wherein Hashem’S tabernacle dwells, and take possession among us; but rebel not against Hashem, nor rebel against us, in building you an altar besides the altar of Hashem our God.
verse value 7047
Insights
Verse structure: 26 words, 124 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "and·indeed" (וְאַ֨ךְ, 3 letters) and the longest is "not·you·rebel" (אַל־תִּמְרֹ֗דוּ, 7 letters). Words sharing gematria 681: not·you·rebel, do·not·rebel. 10 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·indeed" (וְאַ֨ךְ), "if·unclean" (אִם־טְמֵאָ֜ה), "dwells·there" (שָֽׁכַן־שָׁם֙). The root יהוה appears 4 times in this verse. 17 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "to·land" (root איל, 135x in Joshua). The etnachta (major mid-verse pause) falls on 'in·our·midst', dividing the verse into phrases of 15 and 11 words.
Rashi
If the land of your possession be unclean. That the Holy One, blessed be He, did not choose to cause His Divine Presence to rest there.
And rebel not against us. Equivalent to: 'and against us, do not rebel.'
Radak
"And if she is unclean." Explanation: If she is unclean in your eyes, because the Tabernacle is not there, "cross over to the land of the LORD's possession."
"And us, do not rebel against." This is like [saying] "against us, do not rebel" [i.e., the accusative אותנו functions like the preposition בנו]; and similarly, "and divide it" [Josh. 18:5] is like [saying] "with it."
Metzudat David
"And if she is unclean." If in your eyes the land of your possession is unclean, because the Tabernacle is not there, and because of this you might think to say that the Divine supervision over you is only through the intermediary of the ministering angel who rules, and to him you would make the altar for the burnt offering and the sacrifice.
"Cross over." Did they not do this: "Cross over here and take possession of a portion in our midst"?
"And do not rebel against the Lord." For even in this matter, one is considered a rebel against the Lord.
"And do not rebel against us." Since it is through you that the wrath will come upon all of us, it is as though you have rebelled against us.
"In your building." In that which you have built:
Metzudat Zion
"And us." Its meaning is like "and against us" [i.e., as though written וּבָנוּ].
"מבלעדי" (mibal'adei, apart from/other than). Its meaning is like "except," and likewise (Genesis 14:24): "בלעדי רק אשר אכלו הנערים" — "besides me, only that which the young men have eaten."
Malbim
"But." [2] Now they brought the charge against the second side: if they claim that they built the altar for the Lord, yet if you say that the land of your possession is unclean and unfit for offering sacrifices there, and therefore you built the altar on this side in order to offer upon it to the Lord, behold, even from this perspective it is rebellion—both against the Lord, who commanded not to offer at a high place but only at the Tabernacle of the Lord, and against Israel, for this divides the congregation and the unity among them. For it is fitting that they all serve together, shoulder to shoulder, one God in one house, and not split into two factions at two altars. And this is what it says: "Pass over to the land of your possession, where the Lord's Tabernacle dwells," in such a way that you will unite with us, both in the possession of the holy land and in the service of the Lord in His Tabernacle and His house.
"And in the Lord do not rebel, and against us do not rebel." For this is a rebellion against the Lord and against Israel. And Abarbanel explained these words along these lines. And it is not found in any place that the verb "rebel" is connected with the word "et" (the direct object marker) except here, for the rebel is only a servant against his master, not half the people against the other half. For this rebellion is only that he should create a separation between the two sides, until even we will be rebellious against the unity of Israel, that it will be divided, and you will cause the separation and the rebellion also from our side, and regarding this comes the word "us."
Did not Achan the son of Zerah commit a trespass concerning the devoted thing, and wrath fell upon all the congregation of Israel? and that man perished not alone in his iniquity.’
verse value 3026
Insights
Verse structure: 16 words, 61 letters. Notable word values: "and·he" (וְהוּא֙) = 18, chai, 'life'. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·upon·all·congregation·of" (וְעַֽל־כׇּל־עֲדַ֥ת, 8 letters). Words sharing gematria 140: Achan, from·upon, from·upon. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·upon·all·congregation·of" (וְעַֽל־כׇּל־עֲדַ֥ת), "had·breathed·his·last" (גָוַ֖ע), "in·his·iniquity" (בַּעֲוֺנֽוֹ). The root לא appears 2 times in this verse. 14 unique roots are used. Frequent roots: "was" (root היה, 150x in Joshua); "Israel" (root ישראל, 112x in Joshua); "and·he" (root הוא, 77x in Joshua). The etnachta (major mid-verse pause) falls on 'wrath', dividing the verse into phrases of 10 and 6 words.
Radak
“Me’al, me’al.” The first is a past-tense verb, half of it with a qamats and half with a patach; the second is a noun, entirely with a patach. Both are accented on the penultimate syllable (mil’el); the first is so accented because of the second.
"He did not perish [alone] for his iniquity." He did not perish by himself; and similarly, [the phrase] "not one, nor two" [means] not a single time alone, nor two times alone [i.e., not just once or twice, but many times].
Metzudat David
"He did not perish in his sin." The word "alone" is elliptical [to be understood though not written], and the intention is to say: even though there was only one man, and there was no desecration of God's name involved in the matter, nevertheless he did not perish alone, for the wrath was upon all of them.
Malbim
"Is it not [so]?" And if you should ask: why do you contend the Lord's dispute? Behold, even in this matter, a comprehensive harm will be drawn upon the entire nation, as experience has taught us regarding Achan, who transgressed the ban against the sacred things of the Sanctuary, for the silver and gold that he stole were sacred things of the Sanctuary. And this is analogous to your sin, which is also against the Sanctuary. And see what befell us: upon the entire congregation of Israel there was wrath, and he was but one man who did not perish for his sin. This was because when one man from among the people sinned, it drew down wrath and the hiding of the Divine Countenance upon the nation as a whole, and the Divine Providence withdrew from them. Therefore, he did not perish, because there was no actual punishment inflicted; for then only the sinner alone would be punished. Rather, there was only the hiding of the Countenance from the collective, as it is stated (above 7:12–13). And now, if one man brought about the hiding of the Countenance from the entire collective, how much more so now that the sinners are two and a half tribes, that the Lord will remove His Providence from the entire congregation.
Then the children of Reuben and the children of Gad and the half-tribe of Manasseh answered, and spoke to the heads of the thousands of Israel:
verse value 3165
Insights
Verse structure: 10 words, 52 letters. The shortest word is "rod" (שֵׁ֣בֶט, 3 letters) and the longest is "sons·of·Reuben" (בְּנֵי־רְאוּבֵ֣ן, 8 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "with·heads·of" (אֶת־רָאשֵׁ֖י). The root בן appears 2 times in this verse. 9 unique roots are used. Frequent roots: "sons·of·Reuben" (root בן, 156x in Joshua); "Israel" (root ישראל, 112x in Joshua); "and·they·spoke" (root דבר, 68x in Joshua). The etnachta (major mid-verse pause) falls on 'Manasseh', dividing the verse into phrases of 6 and 4 words. Full calculation: וַֽיַּעֲנוּ֙ [and·answered] (142) + בְּנֵי־רְאוּבֵ֣ן [sons·of·Reuben] (321) + וּבְנֵי־גָ֔ד [and·sons·of·Gad] (75) + וַחֲצִ֖י [and·half·of] (114) + שֵׁ֣בֶט [rod] (311) + הַֽמְנַשֶּׁ֑ה [Manasseh] (400) + וַֽיְדַבְּר֔וּ [and·they·spoke] (228) + אֶת־רָאשֵׁ֖י [with·heads·of] (912) + אַלְפֵ֥י [thousands·of] (121) + יִשְׂרָאֵֽל [Israel] (541) = 3165.
Malbim
The Questions (21): Why did they not answer Pinchas?
"And they spoke to the heads of the contingents..." — To Pinchas, who came to rebuke them on the grounds that they had wronged God, they did not reply a word. Rather, if they cleared themselves of the matter of the minor betrayal against Israel, the first accusation of slander would thereby be nullified automatically.
’God, God, Hashem, God, God, Hashem, He knows, and Israel he shall know; if it be in rebellion, or if in treachery against Hashem—save You us not this day—
verse value 2480
Insights
Verse structure: 17 words, 74 letters. Notable word values: "God" (אֱלֹהִ֨ים) = 86, equal to Elohim. The shortest word is "God" (אֵל֩, 2 letters) and the longest is "not·You·save·us" (אַל־תּוֹשִׁיעֵ֖נוּ, 9 letters). Words sharing gematria 86: God, God. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·Israel" (וְיִשְׂרָאֵ֖ל), "if·in·rebellion" (אִם־בְּמֶ֤רֶד), "and·if·in·trespass" (וְאִם־בְּמַ֙עַל֙). The root יהוה appears 3 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "not·You·save·us" (root איל, 135x in Joshua); "and·Israel" (root ישראל, 112x in Joshua). The etnachta (major mid-verse pause) falls on 'let·him·know', dividing the verse into phrases of 11 and 6 words.
Rashi
"God, God, the Lord." [Meaning: He who is] God over all the divine powers — He is the Lord who knows that [it was] not in rebellion, etc. And when it repeats [the name] "God" twice, [it alludes to] this world and the world to come.
Deliver us not. They said to the Divine Presence.
Radak
“El Elohim.” Just as we say “Melekh Melakhim” (King of Kings), so “Elohim” refers to the angels, and He, blessed be He, is the God of the gods and the Lord of lords. And He said it twice to strengthen the matter and to establish it.
"He knows." Explanation: He knows the hearts, and He knows his intention.
"And Israel, let it know." From here onward, Israel will know that our intention is for good, not in rebellion nor in transgression.
"Save us not." This is directed toward the Holy Name, blessed be He:
Metzudat David
“El Elohim Hashem.” This means that Hashem is God over all gods, namely the angels who are called “gods.” They repeated their words to strengthen their statement.
"He knows." Already, He knows that our heart is faithful before Him.
And Israel shall know. This means: when the time is prolonged, Israel too will know and recognize that we are sincere.
“Do not save us.” They turned their faces upward and said, “If the work of the altar was done in rebellion and trespass, then do not save us on this day, and do not delay Your wrath.”
Malbim
The Questions (22–29): How, according to their opinion, would this altar serve to prevent them from saying to their children tomorrow, “You have no share in the Lord”? And is it not the opposite? Just as this altar brought them to suspicion now, so too will it bring them to suspicion in future generations, and they will bring proof from this altar that they have no share in the altar that was in Shiloh? Why did it repeat “El, God, the Lord, El, God, the Lord”? And the repetition of “if in rebellion” and “if in trespass,” and all the protracted language that repeated the matter several times—these require explanation.
"El." In response to the suspicion that the altar was for idolatry, they said, "El, God, the Lord, and there is none other besides Him." And in response to the aspect of the suspicion that they intended to offer sacrifices upon it to the Lord, they said, "El, God, the Lord, knows the truth from long ago, and Israel will know the truth at the time they see that we do not offer upon it." And now they fulfilled their words with an oath and a curse.
"If in rebellion." That is to say, against the unity of Israel, in accordance with the view of the second opinion.
"And if it is a trespass against the Lord." In accordance with the first view.
“Do not save us, etc.” – He will cast us off from before His face.
that we have built us an altar to turn away from following Hashem; or if to offer thereon burnt-offering or meal-offering, or if to offer sacrifices of peace-offerings thereon, let Hashem Himself require it;
verse value 4044
Insights
Verse structure: 17 words, 79 letters. Notable word values: "to·us" (לָ֙נוּ֙) = 86, equal to Elohim. The shortest word is "to·us" (לָ֙נוּ֙, 3 letters) and the longest is "if" (וְאִם־לְהַעֲל֨וֹת, 9 letters). Words sharing gematria 116: upon·him, upon·him. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "if" (וְאִם־לְהַעֲל֨וֹת), "burnt-offering" (עוֹלָ֣ה), "and·grain·offering" (וּמִנְחָ֗ה). The root יהוה appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "you" (root הוא, 77x in Joshua); "if" (root עלה, 60x in Joshua). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 6 and 11 words.
Rashi
He Himself will require it. He will take vengeance on him.
Metzudat David
"To build." This implies: If their intention had been to build for themselves an altar to turn away from the Lord, etc.
"The LORD, He will demand [a reckoning]." If the intention had been for this, then the LORD would demand [it] from us and repay [us] with just retribution.
Malbim
"To build." This explains the preceding statement, "If it is a trespass against the Lord," meaning that they were to build for us an altar to turn away from following the Lord, which is equivalent to idolatry. And in contrast to "if it is a rebellion," it explains, "If they were to offer upon it a burnt offering and a meal offering," etc., thereby separating themselves from the Tabernacle of Shiloh. On account of these two aspects, the Lord will seek to punish the one who does this.
and if we have not rather out of anxiety about a matter done this, saying: In time to come your children might speak to our children, saying: What have you to do with Hashem, the God of Israel?
verse value 3723
Insights
Verse structure: 15 words, 71 letters. The shortest word is "tomorrow" (מָחָ֗ר, 3 letters) and the longest is "for·our·sons" (לְבָנֵ֙ינוּ֙, 6 letters). Words sharing gematria 271: saying, saying. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·if·not" (וְאִם־לֹ֤א), "from·anxiety" (מִדְּאָגָה֙), "we·have·done" (עָשִׂ֥ינוּ). The root אמר appears 3 times in this verse. 12 unique roots are used. Frequent roots: "and·to·Hashem" (root יהוה, 217x in Joshua); "your·sons" (root בן, 156x in Joshua); "saying" (root אמר, 140x in Joshua). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 6 and 9 words.
Rashi
"Out of anxiety, out of a matter." Because of anxious fear of a matter of reproach did we do this, as it explains: 'lest your children say tomorrow, to taunt our children' — when they go to offer sacrifices at the Tabernacle of Shiloh, lest they say, 'What have you to do with the LORD?' Behold, did He not set a border between us and you, the Jordan? This we feared, and so we did. Every instance of 'da'agah' (anxiety) in Scripture is a term of fear, as (Jeremiah 38:19): 'I am fearful for the Jews' — said by Zedekiah.
Radak
From the matter of worry. Our worry is over this matter: tomorrow your children will say to our children:
Metzudat David
"And if not." This is construed upward, to say: "And if we did not do this out of anxiety and fear of something else, then the Lord will seek."
"To say." Now, they expound their words and state: "For we said, 'Lest in time to come your children say...'"
"What have you to do with the Lord?"—as if they were saying, "What have you to do with the Lord, and what has the Lord to do with you?" That is to say, you have no share in the Lord, and the Lord has no share in you.
Malbim
But if not. For the essence of the building [of the altar] was out of a concern about a matter — because we were worried that some trouble might befall us in the future. And it also means that we were worried about this very thing — that you now suspect us that we wish to separate ourselves from the congregation of Israel and from the Tabernacle of the Lord. But it was the opposite: we did this out of a concern that this very matter would come to pass in the future, in that tomorrow they would say, etc. — that is to say, since the Jordan separates between us, and there [across it] is like being outside the Land, with many commandments that do not apply there, your children will say to our children, etc., 'You have no portion in the Lord.' And such words will work upon the hearts of our children so that they will not fear the Lord.
for Hashem has made the Jordan a border between us and you, you children of Reuben and children of Gad; you have no portion in Hashem; so might your children make our children cease from fearing Hashem.
verse value 4692
Insights
Verse structure: 16 words, 92 letters. The shortest word is "portion" (חֵ֖לֶק, 3 letters) and the longest is "sons·of·Reuben" (בְּנֵֽי־רְאוּבֵ֤ן, 8 letters). Words sharing gematria 138: and·between·you, portion. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "Hashem·has·given" (נָֽתַן־יְ֠הֹוָ֠ה), "between" (בֵּינֵ֨נוּ), "and·they·will·cause·to·cease" (וְהִשְׁבִּ֤יתוּ). The root יהוה appears 3 times in this verse. 11 unique roots are used. Frequent roots: "Hashem·has·given" (root יהוה, 217x in Joshua); "sons·of·Reuben" (root בן, 156x in Joshua); "and·border" (root גבול, 84x in Joshua). The etnachta (major mid-verse pause) falls on 'in·Hashem', dividing the verse into phrases of 10 and 6 words.
Ralbag
And their answer was: they did not do this for burnt offering nor for sacrifice, but to be for them a reminder that they are from the people of the Lord, and from His land they went out. And the crossing was only between them and the land of Israel. And for this reason they called the name of the altar: 'For it is a witness between us that the Lord is God'.
Metzudat David
"And they shall cause to cease." And by this they will prevent our children from fearing the Lord.
Metzudat Zion
וְהִשְׁבִּיתוּ (ve-hishbitu, and they will restrain). Cessation and prevention, like (Isaiah 14:4) the oppressor has ceased.
Therefore we said: Let us now prepare to build us an altar, not for burnt-offering, nor for sacrifice;
verse value 2066
Insights
Verse structure: 9 words, 40 letters. Notable word values: "to·us" (לָ֔נוּ) = 86, equal to Elohim. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "the·altar" (אֶת־הַמִּזְבֵּ֑חַ, 7 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "let·us·make·now" (נַעֲשֶׂה־נָּ֣א). The root לא appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·we·said" (root אמר, 140x in Joshua); "to·burnt-offering" (root עלה, 60x in Joshua); "let·us·make·now" (root עשה, 59x in Joshua). The etnachta (major mid-verse pause) falls on 'the·altar', dividing the verse into phrases of 5 and 4 words. Full calculation: וַנֹּ֕אמֶר [and·we·said] (297) + נַעֲשֶׂה־נָּ֣א [let·us·make·now] (476) + לָ֔נוּ [to·us] (86) + לִבְנ֖וֹת [to·build] (488) + אֶת־הַמִּזְבֵּ֑חַ [the·altar] (463) + לֹ֥א [not] (31) + לְעוֹלָ֖ה [to·burnt-offering] (141) + וְלֹ֥א [and·not] (37) + לְזָֽבַח [for·sacrifice] (47) = 2066.
Metzudat David
"And we said." And for this reason we said, 'Let us make this to build an altar,' but not for a burnt-offering and a sacrifice.
Malbim
"And we said." To rectify this:
“Let us make for ourselves.” This implies that the mark and the sign are trustworthy, indicating that we, like you, are children of the living God. This is demonstrated by the fact that we built the altar not for burnt offerings nor for sacrifices; that is to say, an altar whose form was constructed solely for appearance and not for burnt offerings and sacrifices, as it is stated (verse 10): “a great altar for appearance.”
"For it is a witness." And this shall be a witness between us and between you, from generation to generation:
"To serve the service of the Lord before Him with our burnt offerings, etc." This will serve as proof that the altar standing outside the Tabernacle of the Lord is invalid for offering sacrifices upon it, for it is not fitting to serve the service of the Lord except before Him in His Tabernacle. And consequently, your children will not say to our children in the future, "You have no share in the Lord," as will be explained.
but it shall be a witness between us and you, and between our generations after us, that we may do the service of Hashem before Him with our burnt-offerings, and with our sacrifices, and with our peace-offerings; that your children may not say to our children in time to come: You have no portion in Hashem.
verse value 4824
Insights
Verse structure: 22 words, 116 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. Verse gematria: 4824 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּי֩, 2 letters) and the longest is "with·our·burnt-offerings" (בְּעֹלוֹתֵ֥ינוּ, 8 letters). Words sharing gematria 138: and·between·you, portion. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "our·generations" (דֹּרוֹתֵ֘ינוּ֮), "labour" (אֶת־עֲבֹדַ֤ת), "with·our·burnt-offerings" (בְּעֹלוֹתֵ֥ינוּ). The root בין appears 3 times in this verse. 18 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "your·sons" (root בן, 156x in Joshua); "and·they·will·not·say" (root אמר, 140x in Joshua). The etnachta (major mid-verse pause) falls on 'and·in·our·well-being', dividing the verse into phrases of 15 and 7 words.
Rashi
For it shall be a witness between us. That we did not remove ourselves from the law of an altar.
Metzudat David
"For it is a witness. For its sole purpose is to be a witness between us, that we too will serve the Lord, for we too have a share in Him, for the altar which is between us is like the altar of the Lord, and therefore it shall be reckoned as a witness."
And they shall not say. And they will no longer be able to say such a thing:
Therefore said we: It shall be, when they so say to us or to our generations in time to come, that we shall say: Behold the pattern of the altar of Hashem, which our fathers made, not for burnt-offering, nor for sacrifice; but it is a witness between us and you.
verse value 5508
Insights
Verse structure: 21 words, 104 letters. Notable word values: "and·it·shall·be" (וְהָיָ֗ה) = 26, the value of the divine name Hashem. Verse gematria: 5508 is divisible by 18, the value of chai ('life'). The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "and·to·generations·our" (וְאֶל־דֹּרֹתֵ֖ינוּ, 9 letters). Words sharing gematria 26: and·it·shall·be, Hashem. 7 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "when·they·say" (כִּֽי־יֹאמְר֥וּ), "and·to·generations·our" (וְאֶל־דֹּרֹתֵ֖ינוּ), "and·we·can·say" (וְאָמַ֡רְנוּ). The root אמר appears 3 times in this verse. 17 unique roots are used. Frequent roots: "that·they·made" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "and·it·shall·be" (root היה, 150x in Joshua). The etnachta (major mid-verse pause) falls on 'tomorrow', dividing the verse into phrases of 6 and 15 words.
Radak
And we said: It is as if it were stated, "And our children said," for the fathers are in the place of the children, and the children are in the place of the fathers, as it is written: "And He brought us out from there."
Metzudat David
"And we said." Once the altar was built, we reasoned: when your children in time to come say such a thing [i.e., raise this accusation], we would then answer them: "Behold the pattern of the altar that stands as a witness, for behold, no burnt offering or sacrifice was made upon it; and if it were not to be a witness, for what [purpose] would we have built it?"
Metzudat Zion
"תבנית" (tavnit) – meaning a form or shape.
Malbim
"And we said." This means: we said it immediately, at the time of the building.
“And it came to pass when they said, etc., and we said, ‘Behold the pattern of the altar of the Lord which our fathers made.’” This means: from its pattern, that it was constructed in such a manner that it was only for appearance, not to offer sacrifices upon it. And this is what our fathers did—meaning all of Israel—since they did not protest against the matter, they thereby consented to its construction, so that it would serve as a witness between us and you.
Far be it from us that we should rebel against Hashem, and turn away this day from following Hashem, to build an altar for burnt-offering, for meal-offering, or for sacrifice, besides the altar of Hashem our God that is before His tabernacle.’
verse value 3511
Insights
Verse structure: 21 words, 92 letters. Notable word values: "to·us" (לָּ֨נוּ) = 86, equal to Elohim. The shortest word is "to·us" (לָּ֨נוּ, 3 letters) and the longest is "our·God" (אֱלֹהֵ֔ינוּ, 6 letters). Words sharing gematria 57: altar, altar. 7 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·rebel" (לִמְרֹ֣ד), "and·to·return" (וְלָשׁ֤וּב), "to·burnt-offering" (לְעֹלָ֖ה). The root יהוה appears 3 times in this verse. 18 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "in·Hashem" (root יהוה, 217x in Joshua); "to·face·of" (root פנים, 91x in Joshua). The etnachta (major mid-verse pause) falls on 'and·to·sacrifice', dividing the verse into phrases of 14 and 7 words.
Radak
"Far be it from us." For when it was said to them, "And do not rebel against us," they replied, "Even for our own sake we would refrain from rebelling against the LORD — how much more so should [the charge of] the rebellion that we were [supposedly] rebelling against you be set aside."
Metzudat David
"Far be it from us, [against] Him." Rebellion against the LORD is repugnant to us of our own accord, without need for any [outside] reproof.
"Besides." To teach that there is another altar besides the altar that is before the Tabernacle of the Lord.
Metzudat Zion
"חלילה" (chalilah, far be it!). It is from the language of profane [things] and disgrace.
Malbim
"Far be it from us." After they had clarified their intention in constructing the altar, which was so that it would serve as a witness for future generations, they now said: all the more so should we not be suspected of this, for far be it from us — from it [the altar] itself. That is to say, far be it from us to rebel against the Lord on account of it itself, which was made after the pattern of the altar, made for appearance and not for the purpose of sacrifice. From it itself, far be it from us to rebel against the Lord, for it will stand as a witness against us that no offerings may be brought anywhere except at the altar of the Lord our God, which is before His sanctuary.
And when Phinehas the priest, and the princes of the congregation, even the heads of the thousands of Israel that were with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spoke, it pleased them well.
verse value 5720
Insights
Verse structure: 19 words, 93 letters. Verse gematria: 5720 is divisible by 26, the value of the divine name Hashem. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "the·words" (אֶ֨ת־הַדְּבָרִ֔ים, 8 letters). Words sharing gematria 501: that, that. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·he·heard" (וַיִּשְׁמַ֞ע), "and·chieftains·of" (וּנְשִׂיאֵ֨י), "in·their·eyes" (בְּעֵינֵיהֶֽם). The root בן appears 3 times in this verse. 15 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "sons·of·Reuben" (root בן, 156x in Joshua); "Israel" (root ישראל, 112x in Joshua). First appearance of the root פינחס ("Phinehas") in Joshua. The etnachta (major mid-verse pause) falls on 'Manasseh', dividing the verse into phrases of 17 and 2 words.
Ralbag
And the matter was good in the eyes of Phinehas and in the eyes of the princes. And they returned from them to the children of Israel. And the children of Israel blessed the glorious Name, that He kept them from going up for war.
And Phinehas the son of Eleazar the priest said to the children of Reuben, and to the children of Gad, and to the children of Manasseh: ‘This day we know that Hashem is in the midst of us, because you have not committed this treachery against Hashem; now have you delivered the children of Israel out of the hand of Hashem.’
verse value 5557
Insights
Verse structure: 23 words, 116 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "then" (אָ֗ז, 2 letters) and the longest is "to·sons·of·Reuben" (אֶל־בְּנֵֽי־רְאוּבֵ֨ן, 10 letters). Words sharing gematria 26: Hashem, Hashem. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·to·sons·of" (וְאֶל־בְּנֵ֣י), "we·know" (יָדַ֙עְנוּ֙), "for·midst" (כִּֽי־בְתוֹכֵ֣נוּ). The root יהוה appears 3 times in this verse. 19 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "and·said" (root אמר, 140x in Joshua). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 17 and 6 words.
Metzudat David
“Today we have known...” – When we resolved in our hearts to guard against entering into bloodshed and to speak first face to face, we perceived that you had not committed this transgression that we had suspected. On the contrary, at the time of building the altar, you saved the children of Israel from the hand of the Lord’s plague, for from now on they will not sin by causing your sons to cease from fearing the Lord, and they will not be punished; which is not the case if they had caused them to cease, for then they would not have been saved from punishment.
Malbim
The Questions (31): The wording of the verse is exceedingly difficult, for did they not, even before they had built the altar, have no doubt at all that the Lord was in their midst?
"We know this today." Pinchas began to appease them, saying that he himself had no doubt about this matter at all, for since they had seen that the Lord dwells among Israel and did not hide His face from them, they knew that their tribes had not committed a transgression against Him. The meaning of the verse is: "We know this today (that the Lord is among us) that you have not committed this transgression against the Lord." (The words "that the Lord is among us" are a parenthetical statement, explaining: because the Lord is among us, from this we know that you have not committed a transgression.)
"Then you saved." This means that if you had committed such a great transgression, then surely you would have extracted and separated (in the sense of Genesis 31:9, "And God extracted the livestock of your father") the Children of Israel from the hand of the Lord and His providence. And thus, from the fact that the hand of the Lord is among us and performs wonders, we know today that you did not transgress. The intent of his words is that until now there was no doubt at all, and that they came to them [only] to ascertain their reason and to remove a stumbling block for future generations.
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, to the land of Canaan, to the children of Israel, and brought them back word.
verse value 5232
Insights
Verse structure: 18 words, 88 letters. The shortest word is "from" (מֵאֵ֣ת, 3 letters) and the longest is "and·the·chieftains" (וְהַנְּשִׂיאִ֡ים, 8 letters). Words sharing gematria 447: and·from, them. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·the·chieftains" (וְהַנְּשִׂיאִ֡ים), "and·from" (וּמֵאֵ֨ת). The root שוב appears 2 times in this verse. 13 unique roots are used. Frequent roots: "sons·of·Reuben" (root בן, 156x in Joshua); "to·land" (root איל, 135x in Joshua); "Israel" (root ישראל, 112x in Joshua). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 15 and 3 words.
And the thing pleased the children of Israel; and the children of Israel blessed God, and spoke no more of going up against them to war, to destroy the land wherein the children of Reuben and the children of Gad dwelt.
verse value 5725
Insights
Verse structure: 21 words, 96 letters. Notable word values: "God" (אֱלֹהִ֖ים) = 86, equal to Elohim. The shortest word is "in·her" (בָּֽהּ, 2 letters) and the longest is "sons·of·Reuben" (בְּנֵי־רְאוּבֵ֥ן, 8 letters). Words sharing gematria 541: Israel, Israel. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·they·blessed" (וַיְבָרְכ֥וּ), "to·destroy" (לְשַׁחֵת֙). The root בן appears 4 times in this verse. 17 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "son" (root בן, 156x in Joshua); "said·to·go·up" (root אמר, 140x in Joshua). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 9 and 12 words.
Rashi
And they blessed God. And they gave thanks before the Lord, the children of Israel.
Metzudat David
"And they blessed God." [This is said] because He placed it in their hearts to send [messengers] to them before they went to war.
And they did not say: They no longer considered fighting against them, for they accepted their words as being spoken truthfully.
Malbim
The Questions (33): What is the added significance of the fact that they did not say to go up against them in battle, after they had made their defense and their judgment emerged as clear as day?
"And the thing pleased them, etc." The verse informs us that the cause of their stirring to go out against them in battle was not due to any enmity, jealousy, or hatred that was in the hearts of the tribes of the Lord, one against his brother, but rather because of their great love for them, as they desired to bring them back from sin. Therefore, they rejoiced over the matter and blessed God — which would not have been the case if their coming against them had been out of hatred, for then they would not have rejoiced that they now found no cause to fight with them. And he explained, "And they did not say, etc., 'to destroy, etc.,'" for even at the beginning of their going out, they did not say or think to destroy the land, but only to bring them back from sin. Therefore, they rejoiced and blessed, for their righteousness had gone forth like the dawn.
And the children of Reuben and the children of Gad called the altar—: ‘for it is a witness between us that Hashem is God.’
verse value 1597
Insights
Verse structure: 11 words, 51 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "sons·of·Reuben" (בְּנֵי־רְאוּבֵ֥ן, 8 letters). Words sharing gematria 30: for, for. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "for·the·altar" (לַמִּזְבֵּ֑חַ), "between" (בֵּֽינֹתֵ֔ינוּ). The root בן appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "sons·of·Reuben" (root בן, 156x in Joshua); "it" (root הוא, 77x in Joshua). The etnachta (major mid-verse pause) falls on 'for·the·altar', dividing the verse into phrases of 4 and 7 words. Full calculation: וַֽיִּקְרְא֛וּ [and·they·called] (323) + בְּנֵי־רְאוּבֵ֥ן [sons·of·Reuben] (321) + וּבְנֵי־גָ֖ד [and·sons·of·Gad] (75) + לַמִּזְבֵּ֑חַ [for·the·altar] (87) + כִּ֣י [for] (30) + עֵ֥ד [until] (74) + הוּא֙ [it] (12) + בֵּֽינֹתֵ֔ינוּ [between] (528) + כִּ֥י [for] (30) + יְהֹוָ֖ה [Hashem] (26) + הָאֱלֹהִֽים [God] (91) = 1597.
Rashi
And the children of Reuben and the children of Gad called the altar, For it is a witness. Here is one of the concise verses, and one must add to it one word, and the children of Reuben and the children of Gad called the altar 'Ed' (witness).
Radak
"And they called." Explanation: they called the altar "witness," for "it is a witness between us." And so Targum Yonatan renders: "And the sons of Gad and the sons of Reuben called the altar 'witness,' for it is a witness between us."
Metzudat David
"And they called ... the altar." The word "Ed" [Witness] is missing, and the intent is to say: "And they called ... the altar 'Ed,'" for "Ed" means a witness between us and the children of Israel dwelling in the western Transjordan, that the LORD is God; and like them, we believe this with complete faith.
Malbim
“And they called.” The sons of Reuben and Gad called the altar by the name indicating the purpose for which it was built, namely, that it should serve as a witness that the Lord is God, one God and none other, and that they would not replace the service of His altar with service at another place or to another god.
Ralbag