The Lord God of gods. The double repetition of this adjuration is suited to the greatness of the occasion. No words can suffice to express the horror and detestation of the two and a half tribes at the sin of which they have been supposed guilty.
Nor does our version at all approach the majesty of the original form of oath. The Vulgate and Luther approach nearer to it when they render the one, "fortissimus Deus Dominus," and the other, "der starke Gott, der Herr."
But no translation can do justice to the vigour of the original. The three names of God, El, Elohim, and Jehovah, are each twice repeated in their order. El representing the earliest Hebrew idea of God, strength (as that of the Aryans was splendour) comes first.
Then Elohim, with its pluralis excellentiae, suited to a nation whose theological holizon was expanding, and suggesting the manifold ways in which El the mighty one displayed His greatness, as the source of all power, mental, moral, and physical, in heaven and in earth.
Then came the name by which He had revealed Himself to Moses, Jehovah, the Self-existent One, the author of all being, He whose supreme prerogative it was to have existed from all eternity, and from whose will all things were derived.
It was impossible for any Israelite to have devised a more awful formula by which to clear themselves from the charge of rebellion against God. The same striking phrase is adopted by Asaph in the fiftieth Psalm, when he desires to give especial emphasis to the words of God which follow.
Some of the Babbis interpret Elohim here of angels, and explain, "the God of angels." Dr. Perowne, on Psalms 50:1; prefers the LXX. θεὸς θεῶν. Lange, on this passage, translates feebly, "God, God Jehovah," but he abandons this in his commentary on Psalms 1:1-6.
for the interpretation given above. Ewald prefers the LXX. rendering. Vaihinger suggests, "the mighty God Jehovah." But the majority of recent commentators prefer the rendering given above, and it is supported by Jewish authorities of credit (cf.
Jeremiah 32:14; Nehemiah 9:32). He knoweth. These words are in the strictest Hebrew form of the present tense. It is not merely implied that "God knows" as a general fact, but He is called to witness in the most emphatic manner.
"He is at this moment aware that we are speaking the truth." Save us not this day. These words are not parenthetical, as in our version, but in their eagerness to clear themselves (another fact of vivid narration not to be lost sight of, as indicating that the information came originally from an eyewitness) they change the construction.
"El Elohim Jehovah, El Elohim Jehovah, He is witness, and Israel shall know—if in rebellion, and if in transgression against the Lord, mayest Thou not save us this day—to build an altar to us, to turn from after the Lord."
The whole sentence betokens the strong agitation of those who uttered it—"ex vehementissima animi perturbatione effundunt illi potiusquam pronuneiant" (Masius)—and to whatever period we may attribute the composition of the Book of Joshua, there can be little doubt that he had access to authentic documents, written by eyewitnesses of the scenes that are described.
Rosenmuller discusses another interpretation, which regards these words as an address to Phinehas; but while admitting that it is a possible one, rejects it as less suitable to the context. Besides, it may be remarked that "save us" can only be addressed to God.
To man, "spare us" would have been said.