Apologetics Bible
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Joshua documents the conquest and settlement of Canaan under Joshua ben Nun (c. 1406-1380 BC on the early date, c. 1220-1200 BC on the late date). Archaeological evidence — including the Jericho debate (Kathleen Kenyon vs. Bryant Wood), the Hazor stratum, and the Amarna letters referencing 'Habiru' incursions — informs ongoing historical reassessment.
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Connected primary witness
- Connected ID:
Joshua_5
- Primary Witness Text: And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel. At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time. And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins. And this is the cause why Joshua did circumcise: All the people that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt. Now all the people that came out were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised. For the children of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD: unto whom the LORD sware that he would not shew them the land, which the LORD sware unto their fathers that he would give us, a land that floweth with milk and honey. And their children, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way. ...
Connected dataset overlay
- Connected ID:
Joshua_5
- Chapter Blob Preview: And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel. ...
Chapter frameStart here before opening notes.
Chapter frame
Joshua documents the conquest and settlement of Canaan under Joshua ben Nun (c. 1406-1380 BC on the early date, c. 1220-1200 BC on the late date). Archaeological evidence — including the Jericho debate (Kathleen Kenyon vs. Bryant Wood), the Hazor stratum, and the Amarna letters referencing 'Habiru' incursions — informs ongoing historical reassessment.
Theologically, Joshua typifies Christ: the Hebrew name Yehoshua is the same name as Jesus (Iēsous in LXX), and the rest that Joshua gave anticipated the greater rest of Hebrews 4. The Rahab narrative introduces the scarlet cord as a sign of redemption — a type richly explored in later typological interpretation.
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Joshua 5:1
Hebrew
וַיְהִי כִשְׁמֹעַ כָּל־מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן יָמָּה וְכָל־מַלְכֵי הַֽכְּנַעֲנִי אֲשֶׁר עַל־הַיָּם אֵת אֲשֶׁר־הוֹבִישׁ יְהוָה אֶת־מֵי הַיַּרְדֵּן מִפְּנֵי בְנֵֽי־יִשְׂרָאֵל עַד־עברנו עָבְרָם וַיִּמַּס לְבָבָם וְלֹא־הָיָה בָם עוֹד רוּחַ מִפְּנֵי בְּנֵֽי־יִשְׂרָאֵֽל׃vayehiy-khishemo'a-khal-malekhey-ha'emoriy-'asher-ve'ever-hayareden-yamah-vekhal-malekhey-hakhena'aniy-'asher-'al-hayam-'et-'asher-hvoviysh-yehvah-'et-mey-hayareden-mifeney-veney-yishera'el-'ad-'vrnv-'averam-vayimas-levavam-velo'-hayah-vam-'vod-rvcha-mifeney-veney-yishera'el
KJV: And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel.
AKJV: And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel. ¶
ASV: And it came to pass, when all the kings of the Amorites, that were beyond the Jordan westward, and all the kings of the Canaanites, that were by the sea, heard how that Jehovah had dried up the waters of the Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel.
YLT: And it cometh to pass when all the kings of the Amorite which are beyond the Jordan, towards the sea, and all the kings of the Canaanite which are by the sea, hear how that Jehovah hath dried up the waters of the Jordan at the presence of the sons of Israel till their passing over, that their heart is melted, and there hath not been in them any more spirit because of the presence of the sons of Israel.
Exposition: Joshua 5:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan fro...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 5:2
Hebrew
בָּעֵת הַהִיא אָמַר יְהוָה אֶל־יְהוֹשֻׁעַ עֲשֵׂה לְךָ חַֽרְבוֹת צֻרִים וְשׁוּב מֹל אֶת־בְּנֵֽי־יִשְׂרָאֵל שֵׁנִֽית׃va'et-hahiy'-'amar-yehvah-'el-yehvoshu'a-'asheh-lekha-charevvot-tzuriym-veshvv-mol-'et-veney-yishera'el-sheniyt
KJV: At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time.
AKJV: At that time the LORD said to Joshua, Make you sharp knives, and circumcise again the children of Israel the second time.
ASV: At that time Jehovah said unto Joshua, Make thee knives of flint, and circumcise again the children of Israel the second time.
YLT: At that time said Jehovah unto Joshua, `Make for thee knives of flint, and turn back, circumcise the sons of Israel a second time;'
Commentary WitnessJoshua 5:2Quoted commentary witness
Commentary Witness
Joshua 5:2
Verse 2 Make thee sharp knives - חרבות צרים charboth tsurim, knives of rock, stone, or flint. Before the use of iron was common, all the nations of the earth had their edge-tools made of stones, flints, etc. In the lately discovered islands this is found to be a common case. Our ancestors in these countries made their arrow and spear-heads of flint: these I have often seen turned up by the plough. But we cannot suppose that at the time here referred to the Israelites were destitute of iron, and were therefore obliged to use knives made of stone or flint, their different manufactures in the wilderness prove that they must have had both iron and steel. Why then use knives made of stone? Probably it was unlawful to use metal of any kind in this religious rite; and indeed this seems likely from the circumstance of Zipporah (Exo 4:25) taking a sharp stone and circumcising her son; and we find, from the most ancient and authentic accounts, that the Egyptians considered it unlawful or profane to use any kind of metal to make incisions in the human body, when preparing it for embalming; see the note on Gen 50:2, and on Exo 4:25. That it was deemed improper to use any other kind of instrument in circumcision we have a proof in the tribe Alnajab, in Ethiopia, who follow the Mosaic institution, and perform the rite of circumcision, according to Ludolf, cultris lapidibus, with knives made of stone. - Hist. Aethiop., lib. iii., c. 1. And as God commanded the people to make him an altar of unhewn stones, on which no tool of iron had been lifted up, because this would pollute it, (see Exo 20:25, and Deu 27:5), he might require that no instrument of iron should be used in a rite by which the body and soul of the person were in the most solemn and sacred manner dedicated to him to be his house and temple, the heart itself being the altar on which continual sacrifices to God must be offered. A physical reason has been given for preferring knives of stone in this operation, "the wound suffers less through inflammation, and is sooner healed." For this a reason may be given. It is almost impossible to get an edge made so even and firm as not to leave particles of the metal in the incisions made even in the most delicate flesh; these particles would soon become oxidized by the action of the air, and extra inflammation in the part would be the consequence. The great aptitude of iron to be oxidized, i.e., to be converted to rust, is well known; but how far this reasoning, thus applied, may be supported by fact, I cannot pretend to determine: it is sufficiently evident that it was a common custom to use knives of stone in circumcision, and in all operations on those parts of the human body. I shall give a few examples. Pliny says, when they amputate certain parts they do it with a sharp stone, because nothing else could be employed without danger. Samia testa virilitatem amputabant: nec aliter citra perniciem. Ovid, Fast. lib. iv., ver. 237, relates a circumstance where the saxum acutum, or sharp stone, was used about those parts: - Ille etiam Saxo corpus laniavit Acuto, Longaque in immundo pulvere tracta coma est. Voxque fuit, Merui; meritas dem sanguine poenas; Ah! pereant partes quae nocuere mihi; Ah! pereant; dicebat adhuc, onus inguinis aufert; Nullaque sunt subito signa relicta viri. This quotation is produced in order to prove that a knife made of a sharp stone was used in making incisions and amputations of certain parts of the body, even when the use of iron was well known; but a translation of the verse is not necessary, and would be improper. The Mollia qui Rapta secuit Genitalia Testa of Juvenal (Sat. vi., ver. 513) is a farther proof of this. Many other proofs might be produced but those who wish for more may consult Calmet and Scheuchzer. Circumcise again the children of Israel the second time - This certainly does not mean that they should repeat circumcision on those who had already received it. This would have been as absurd as impracticable. But the command implies that they were to renew the observance of a rite which had been neglected in their travels in the desert: this is sufficiently evident from the following verses.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 5:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 50:2
Named authorities or texts detected in the witness
- Ovid
- Alnajab
- Ethiopia
- Ludolf
- Hist
- Aethiop
- Fast
- Acuto
- Merui
- Sat
- Scheuchzer
Exposition: Joshua 5:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 5:3
Hebrew
וַיַּעַשׂ־לוֹ יְהוֹשֻׁעַ חַֽרְבוֹת צֻרִים וַיָּמָל אֶת־בְּנֵי יִשְׂרָאֵל אֶל־גִּבְעַת הָעֲרָלֽוֹת׃vaya'ash-lvo-yehvoshu'a-charevvot-tzuriym-vayamal-'et-veney-yishera'el-'el-give'at-ha'aralvot
KJV: And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins.
AKJV: And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins.
ASV: And Joshua made him knives of flint, and circumcised the children of Israel at the hill of the foreskins.
YLT: and Joshua maketh for him knives of flint, and circumciseth the sons of Israel at the height of the foreskins.
Commentary Witness (Generated)Joshua 5:3Generated editorial synthesis
Commentary Witness (Generated)
Joshua 5:3
Joshua 5:3 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 5:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 5:3
Exposition: Joshua 5:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 5:4
Hebrew
וְזֶה הַדָּבָר אֲשֶׁר־מָל יְהוֹשֻׁעַ כָּל־הָעָם הַיֹּצֵא מִמִּצְרַיִם הַזְּכָרִים כֹּל ׀ אַנְשֵׁי הַמִּלְחָמָה מֵתוּ בַמִּדְבָּר בַּדֶּרֶךְ בְּצֵאתָם מִמִּצְרָֽיִם׃vezeh-hadavar-'asher-mal-yehvoshu'a-khal-ha'am-hayotze'-mimitzerayim-hazekhariym-khol- -'aneshey-hamilechamah-metv-vamidevar-vaderekhe-vetze'tam-mimitzerayim
KJV: And this is the cause why Joshua did circumcise: All the people that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt.
AKJV: And this is the cause why Joshua did circumcise: All the people that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt.
ASV: And this is the cause why Joshua did circumcise: all the people that came forth out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came forth out of Egypt.
YLT: And this is the thing for which Joshua circumciseth them : all the people who are coming out of Egypt, who are males, all the men of war have died in the wilderness, in the way, in their coming out of Egypt,
Commentary WitnessJoshua 5:4Quoted commentary witness
Commentary Witness
Joshua 5:4
Verse 4 This is the cause why Joshua did circumcise - The text here explains itself. Before the Israelites left Egypt all the males were circumcised; and some learned men think that all those who were born during their encampment at Sinai were circumcised also, because there they celebrated the passover; but after that time, during the whole of their stay in the wilderness, there were none circumcised till they entered into the promised land. Owing to their unsettled state, God appears to have dispensed, for the time being, with this rite; but as they were about to celebrate another passover, it was necessary that all the males should be circumcised; for without this they could not be considered within the covenant, and could not keep the passover, which was the seal of that covenant. As baptism is generally understood to have succeeded to circumcision, and the holy eucharist to the passover, hence, in the Church of England, and probably in most others, no person is permitted to receive the sacrament of the Lord's Supper till he has been baptized.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 5:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- England
Exposition: Joshua 5:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And this is the cause why Joshua did circumcise: All the people that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 5:5
Hebrew
כִּֽי־מֻלִים הָיוּ כָּל־הָעָם הַיֹּֽצְאִים וְכָל־הָעָם הַיִּלֹּדִים בַּמִּדְבָּר בַּדֶּרֶךְ בְּצֵאתָם מִמִּצְרַיִם לֹא־מָֽלוּ׃khiy-muliym-hayv-khal-ha'am-hayotze'iym-vekhal-ha'am-hayilodiym-vamidevar-vaderekhe-vetze'tam-mimitzerayim-lo'-malv
KJV: Now all the people that came out were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised.
AKJV: Now all the people that came out were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised.
ASV: For all the people that came out were circumcised; but all the people that were born in the wilderness by the way as they came forth out of Egypt, they had not circumcised.
YLT: for all the people who are coming out were circumcised, and all the people who are born in the wilderness, in the way, in their coming out from Egypt, they have not circumcised;
Commentary Witness (Generated)Joshua 5:5Generated editorial synthesis
Commentary Witness (Generated)
Joshua 5:5
Joshua 5:5 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Now all the people that came out were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 5:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 5:5
Named authorities or texts detected in the witness
- Egypt
Exposition: Joshua 5:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now all the people that came out were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 5:6
Hebrew
כִּי ׀ אַרְבָּעִים שָׁנָה הָלְכוּ בְנֵֽי־יִשְׂרָאֵל בַּמִּדְבָּר עַד־תֹּם כָּל־הַגּוֹי אַנְשֵׁי הַמִּלְחָמָה הַיֹּצְאִים מִמִּצְרַיִם אֲשֶׁר לֹֽא־שָׁמְעוּ בְּקוֹל יְהוָה אֲשֶׁר נִשְׁבַּע יְהוָה לָהֶם לְבִלְתִּי הַרְאוֹתָם אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לֽ͏ַאֲבוֹתָם לָתֶת לָנוּ אֶרֶץ זָבַת חָלָב וּדְבָֽשׁ׃khiy- -'areva'iym-shanah-halekhv-veney-yishera'el-vamidevar-'ad-tom-khal-hagvoy-'aneshey-hamilechamah-hayotze'iym-mimitzerayim-'asher-lo'-shame'v-veqvol-yehvah-'asher-nisheva'-yehvah-lahem-leviletiy-hare'votam-'et-ha'aretz-'asher-nisheva'-yehvah-la'avvotam-latet-lanv-'eretz-zavat-chalav-vdevash
KJV: For the children of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD: unto whom the LORD sware that he would not shew them the land, which the LORD sware unto their fathers that he would give us, a land that floweth with milk and honey.
AKJV: For the children of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD: to whom the LORD swore that he would not show them the land, which the LORD swore to their fathers that he would give us, a land that flows with milk and honey.
ASV: For the children of Israel walked forty years in the wilderness, till all the nation, even the men of war that came forth out of Egypt, were consumed, because they hearkened not unto the voice of Jehovah: unto whom Jehovah sware that he would not let them see the land which Jehovah sware unto their fathers that he would give us, a land flowing with milk and honey.
YLT: for forty years have the sons of Israel gone in the wilderness, till all the nation of the men of war who are coming out of Egypt, who hearkened not to the voice of Jehovah, to whom Jehovah hath sworn not to show them the land which Jehovah sware to their fathers to give to us, a land flowing with milk and honey, are consumed;
Commentary Witness (Generated)Joshua 5:6Generated editorial synthesis
Commentary Witness (Generated)
Joshua 5:6
Joshua 5:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'For the children of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD: unto whom the LORD sware that he would not shew them the land, which the LORD sware unto their fathers that he would give us, a land that floweth with milk and honey.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 5:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 5:6
Named authorities or texts detected in the witness
- Egypt
Exposition: Joshua 5:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For the children of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD: unto whom the LORD swar...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 5:7
Hebrew
וְאֶת־בְּנֵיהֶם הֵקִים תַּחְתָּם אֹתָם מָל יְהוֹשֻׁעַ כִּי־עֲרֵלִים הָיוּ כִּי לֹא־מָלוּ אוֹתָם בַּדָּֽרֶךְ׃ve'et-veneyhem-heqiym-tachetam-'otam-mal-yehvoshu'a-khiy-'areliym-hayv-khiy-lo'-malv-'votam-vadarekhe
KJV: And their children, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way.
AKJV: And their children, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way.
ASV: And their children, whom he raised up in their stead, them did Joshua circumcise: for they were uncircumcised, because they had not circumcised them by the way.
YLT: and their sons He raised up in their stead, them hath Joshua circumcised, for they have been uncircumcised, for they have not circumcised them in the way.
Commentary Witness (Generated)Joshua 5:7Generated editorial synthesis
Commentary Witness (Generated)
Joshua 5:7
Joshua 5:7 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And their children, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 5:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 5:7
Exposition: Joshua 5:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And their children, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 5:8
Hebrew
וַיְהִי כַּאֲשֶׁר־תַּמּוּ כָל־הַגּוֹי לְהִמּוֹל וַיֵּשְׁבוּ תַחְתָּם בַּֽמַּחֲנֶה עַד חֲיוֹתָֽם׃vayehiy-kha'asher-tamv-khal-hagvoy-lehimvol-vayeshevv-tachetam-vamachaneh-'ad-chayvotam
KJV: And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole.
AKJV: And it came to pass, when they had done circumcising all the people, that they stayed in their places in the camp, till they were whole.
ASV: And it came to pass, when they had done circumcising all the nation, that they abode in their places in the camp, till they were whole.
YLT: And it cometh to pass when all the nation have completed to be circumcised, that they abide in their places in the camp till their recovering;
Commentary WitnessJoshua 5:8Quoted commentary witness
Commentary Witness
Joshua 5:8
Verse 8 They abode - in the camp, till they were whole - This required several days; see the notes on Gen 34:24, Gen 34:25. Sir J. Chardin informs us that when adults were circumcised they were obliged to keep their beds for about three weeks, or at least during that time they are not able to walk about but with great difficulty. The account he had from several renegadoes, who had received circumcision among the Mohammedans. Is it not strange that during this time they were not attacked by the inhabitants of the land, and utterly destroyed, which might have been easily effected? See the case of the poor Shechemites, as related in Gen 34:24-31, with the notes there. Joshua, as an able general, would at once perceive that this very measure must expose his whole host to the danger of being totally annihilated; but he knew that God could not err, and that it was his duty to obey; therefore in the very teeth of his enemies he reduced the major part of his army to a state of total helplessness, simply trusting for protection in the arm of Jehovah! The sequel shows that his confidence was not misplaced; during the whole time God did not permit any of their enemies to disturb them. The path of duty is the path of safety; and it is impossible for any soul to be injured while walking in the path of obedience. But why did not God order them to be circumcised while they were on the east side of Jordan in a state of great security? Because he chose to bring them into straits and difficulties where no counsel or might but his own could infallibly direct and save them; and this he did that they might see that the excellence of the power was of God, and not of man. For the same reason he caused them to pass the Jordan at the time that it overflowed its banks, and not at the time when it was low and easily fordable, that he might have the better opportunity to show them that they were under his immediate care and protection; and convince them of his almighty power, that they might trust in him for ever, and not fear the force of any adversaries. In both cases how apparent are the wisdom, power, and goodness of God!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 5:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 34:24
- Gen 34:25
- Gen 34:24-31
Named authorities or texts detected in the witness
- Mohammedans
- Shechemites
- Joshua
Exposition: Joshua 5:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 5:9
Hebrew
וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ הַיּוֹם גַּלּוֹתִי אֶת־חֶרְפַּת מִצְרַיִם מֵעֲלֵיכֶם וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא גִּלְגָּל עַד הַיּוֹם הַזֶּֽה׃vayo'mer-yehvah-'el-yehvoshu'a-hayvom-galvotiy-'et-cherefat-mitzerayim-me'aleykhem-vayiqera'-shem-hamaqvom-hahv'-gilegal-'ad-hayvom-hazeh
KJV: And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day.
AKJV: And the LORD said to Joshua, This day have I rolled away the reproach of Egypt from off you. Why the name of the place is called Gilgal to this day. ¶
ASV: And Jehovah said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of that place was called Gilgal, unto this day.
YLT: and Jehovah saith unto Joshua, `To-day I have rolled the reproach of Egypt from off you;' and one calleth the name of that place Gilgal unto this day.
Commentary WitnessJoshua 5:9Quoted commentary witness
Commentary Witness
Joshua 5:9
Verse 9 The reproach of Egypt - Their being uncircumcised made them like the uncircumcised Egyptians; and the Hebrews ever considered all those who were uncircumcised as being in a state of the grossest impurity. Being now circumcised, the reproach of uncircumcision was rolled away. This is another proof that the Israelites did not receive circumcision from the Egyptians; for they could not have considered those in a state of abomination, from whom they received that rite by which they conceived themselves to be made pure. The Israelites had this rite from Abraham; and Abraham had it from the express order of God himself. See Gen 17:10 (note), and the note there. The place is called Gilgal - A rolling away or rolling off. See the note on Jos 4:19, where the word is largely explained.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 5:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 17:10
Named authorities or texts detected in the witness
- Egyptians
- Abraham
Exposition: Joshua 5:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 5:10
Hebrew
וַיַּחֲנוּ בְנֵֽי־יִשְׂרָאֵל בַּגִּלְגָּל וַיַּעֲשׂוּ אֶת־הַפֶּסַח בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעֶרֶב בְּעַֽרְבוֹת יְרִיחֽוֹ׃vayachanv-veney-yishera'el-vagilegal-vaya'ashv-'et-hafesach-ve'areva'ah-'ashar-yvom-lachodesh-va'erev-ve'arevvot-yeriychvo
KJV: And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho.
AKJV: And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho.
ASV: And the children of Israel encamped in Gilgal; and they kept the passover on the fourteenth day of the month at even in the plains of Jericho.
YLT: And the sons of Israel encamp in Gilgal, and make the passover on the fourteenth day of the month, at evening, in the plains of Jericho;
Commentary WitnessJoshua 5:10Quoted commentary witness
Commentary Witness
Joshua 5:10
Verse 10 Kept the passover on the fourteenth day of the month - If the ceremony of circumcision was performed on the eleventh day of the month, as many think; and if the sore was at the worst on the thirteenth, and the passover was celebrated on the fourteenth, the people being then quite recovered; it must have been rather a miraculous than a natural healing. We have already seen from the account of Sir J. Chardin, that it required about three weeks to restore to soundness adults who had submitted to circumcision: if any thing like this took place in the case of the Israelites at Gilgal, they could not have celebrated the passover on the third or fourth day after their circumcision. The apparent impossibility of this led Mr. Harmer to suppose that they kept the passover on the fourteenth day of the second month, the preceding time having been employed in the business of the circumcision. See his Observations, vol. iv., p. 427, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 5:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Chardin
- Gilgal
- Mr
- Observations
Exposition: Joshua 5:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 5:11
Hebrew
וַיֹּאכְלוּ מֵעֲבוּר הָאָרֶץ מִמָּֽחֳרַת הַפֶּסַח מַצּוֹת וְקָלוּי בְּעֶצֶם הַיּוֹם הַזֶּֽה׃vayo'khelv-me'avvr-ha'aretz-mimachorat-hafesach-matzvot-veqalvy-ve'etzem-hayvom-hazeh
KJV: And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day.
AKJV: And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day. ¶
ASV: And they did eat of the produce of the land on the morrow after the passover, unleavened cakes and parched grain, in the selfsame day.
YLT: and they eat of the old corn of the land on the morrow of the passover, unleavened things and roasted corn , in this self-same day;
Commentary WitnessJoshua 5:11Quoted commentary witness
Commentary Witness
Joshua 5:11
Verse 11 They did eat of the old corn of the land - The Hebrew word עבור abur, which we translate old corn, occurs only in this place in such a sense, if that sense be legitimate. The noun, though of doubtful signification, is evidently derived from עבר abar, to pass over, to go beyond; and here it may be translated simply the produce, that which passes from the land into the hands of the cultivator; or according to Cocceius, what passes from person to person in the way of traffic; hence bought corn, what they purchased from the inhabitants of the land. On the morrow after the passover - That is, on the fifteenth day; for then the feast of unleavened bread began. But they could neither eat bread, nor parched corn, nor green ears, till the first-fruits of the harvest had been waved at the tabernacle; (see Lev 23:9, etc.); and therefore in this case we may suppose that the Israelites had offered a sheaf of the barley-harvest, the only grain that was then ripe, before they ate of the unleavened cakes and parched corn.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 5:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Lev 23:9
Named authorities or texts detected in the witness
- Cocceius
Exposition: Joshua 5:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 5:12
Hebrew
וַיִּשְׁבֹּת הַמָּן מִֽמָּחֳרָת בְּאָכְלָם מֵעֲבוּר הָאָרֶץ וְלֹא־הָיָה עוֹד לִבְנֵי יִשְׂרָאֵל מָן וַיֹּאכְלוּ מִתְּבוּאַת אֶרֶץ כְּנַעַן בַּשָּׁנָה הַהִֽיא׃vayishevot-haman-mimachorat-ve'akhelam-me'avvr-ha'aretz-velo'-hayah-'vod-liveney-yishera'el-man-vayo'khelv-mitevv'at-'eretz-khena'an-vashanah-hahiy'
KJV: And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.
AKJV: And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year. ¶
ASV: And the manna ceased on the morrow, after they had eaten of the produce of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.
YLT: and the manna doth cease on the morrow in their eating of the old corn of the land, and there hath been no more manna to the sons of Israel, and they eat of the increase of the land of Canaan in that year.
Commentary WitnessJoshua 5:12Quoted commentary witness
Commentary Witness
Joshua 5:12
Verse 12 And the manna ceased - after they had eaten of the old corn - This miraculous supply continued with them as long as they needed it. While they were in the wilderness they required such a provision; nor could such a multitude, in such a place, be supported without a miracle. Now they are got into the promised land, the anathematized inhabitants of which either fall or flee before them, they find an old stock, and they are brought in just at the commencement of the harvest; hence, as there is an ample provision made in the ordinary way of Providence, there is no longer any need of a miraculous supply; therefore the manna ceased which they had enjoyed for forty years. The circumstances in which it was first given, its continuance with them through all their peregrinations in the wilderness, its accompanying them over Jordan, and ceasing as soon as they got a supply in the ordinary way of Providence, all prove that it was a preternatural gift. "On the fourteenth of Nisan they sacrificed the paschal lamb: on the fifteenth, i.e., according to our calculation, the same day after sunset, they disposed themselves for eating it, and actually did eat it. On the morrow, the sixteenth, after having offered to God the homer, they began eating the corn of the country; and the seventeenth, the manna ceased to fall from heaven. What supports this calculation is, that the homer or sheaf was offered the sixteenth of Nisan, in broad daylight, though pretty late. Now the manna did not fall till night, or very early in the morning; so that it cannot be said to have ceased falling the same day that the Israelites began to eat of the produce of the country." - Dodd.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 5:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Providence
- Jordan
- Nisan
- Dodd
Exposition: Joshua 5:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 5:13
Hebrew
וַיְהִי בִּֽהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה־אִישׁ עֹמֵד לְנֶגְדּוֹ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה אִם־לְצָרֵֽינוּ׃vayehiy-viheyvot-yehvoshu'a-viyriychvo-vayisha'-'eynayv-vayare'-vehineh-'iysh-'omed-lenegedvo-vecharevvo-shelvfah-veyadvo-vayelekhe-yehvoshu'a-'elayv-vayo'mer-lvo-halanv-'atah-'im-letzareynv
KJV: And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?
AKJV: And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went to him, and said to him, Are you for us, or for our adversaries?
ASV: And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?
YLT: And it cometh to pass in Joshua's being by Jericho, that he lifteth up his eyes, and looketh, and lo, one standing over-against him, and his drawn sword in his hand, and Joshua goeth unto him, and saith to him, `Art thou for us or for our adversaries?'
Commentary WitnessJoshua 5:13Quoted commentary witness
Commentary Witness
Joshua 5:13
Verse 13 When Joshua was by Jericho - The sixth chapter should have commenced here, as this is an entirely new relation; or these two chapters should have made but one, as the present division has most unnaturally divided the communication which Joshua had from the angel of the Lord, and which is continued to Jos 6:5. It is very likely that Joshua had gone out privately to reconnoitre the city of Jericho when he had this vision; and while contemplating the strength of the place, and probably reflecting on the extreme difficulty of reducing it, God, to encourage him, granted him this vision, and instructed him in the means by which the city should be taken. There stood a man over against him - It has been a very general opinion, both among the ancients and moderns, that the person mentioned here was no other than the Lord Jesus in that form which, in the fullness of time, he was actually to assume for the redemption of man. That the appearance was supernatural is agreed on all hands; and as the name Jehovah is given him, (Jos 6:2), and he received from Joshua Divine adoration, we may presume that no created angel is intended. And Joshua went unto him - This is a very natural relation, and carries with it all the appearances and characteristics of a simple relation of fact. The whole history of Joshua shows him to have been a man of the most undaunted mind and intrepid courage - a genuine Hero. An ordinary person, seeing this man armed, with a drawn sword in his hand, would have endeavored to have regained the camp, and sought safety in flight; but Joshua, undismayed though probably slightly armed, walks up to this terrible person and immediately questions him, Art thou for us or for our adversaries? probably at first supposing that he might be the Canaanitish general coming to reconnoitre the Israelitish camp, as himself was come out to examine the city of Jericho.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 5:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Lord
- Hero
- Joshua
- Jericho
Exposition: Joshua 5:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Ar...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 5:14
Hebrew
וַיֹּאמֶר ׀ לֹא כִּי אֲנִי שַׂר־צְבָֽא־יְהוָה עַתָּה בָאתִי וַיִּפֹּל יְהוֹשֻׁעַ אֶל־פָּנָיו אַרְצָה וַיִּשְׁתָּחוּ וַיֹּאמֶר לוֹ מָה אֲדֹנִי מְדַבֵּר אֶל־עַבְדּֽוֹ׃vayo'mer- -lo'-khiy-'aniy-shar-tzeva'-yehvah-'atah-va'tiy-vayifol-yehvoshu'a-'el-fanayv-'aretzah-vayishetachv-vayo'mer-lvo-mah-'adoniy-medaver-'el-'avedvo
KJV: And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant?
AKJV: And he said, No; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said to him, What says my Lord to his servant?
ASV: And he said, Nay; but as prince of the host of Jehovah am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant?
YLT: And He saith, No, for I am Prince of Jehovah's host; now I have come;' and Joshua falleth on his face to the earth, and doth obeisance, and saith to Him, What is my Lord speaking unto His servant?'
Commentary WitnessJoshua 5:14Quoted commentary witness
Commentary Witness
Joshua 5:14
Verse 14 But as captain of the host of the Lord am I now come - By this saying Joshua was both encouraged and instructed. As if he had said, "Fear not; Jehovah hath sent from heaven to save thee and thy people from the reproach of them that would swallow thee up. Israel is the Lord's host; and the Lord of hosts is Israel's Captain. Thou thyself shalt only be captain under me, and I am now about to instruct thee relative to thy conduct in this war." And Joshua - did worship - Nor was he reprehended for offering Divine worship to this person, which he would not have received had he been a created angel. See Rev 22:8, Rev 22:9.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 5:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Rev 22:8
- Rev 22:9
Named authorities or texts detected in the witness
- Captain
Exposition: Joshua 5:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 5:15
Hebrew
וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַֽעֲלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּֽן׃vayo'mer-shar-tzeva'-yehvah-'el-yehvoshu'a-shal-na'alekha-me'al-ragelekha-khiy-hamaqvom-'asher-'atah-'omed-'alayv-qodesh-hv'-vaya'ash-yehvoshu'a-khen
KJV: And the captain of the LORD’S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.
AKJV: And the captain of the LORD’s host said to Joshua, Loose your shoe from off your foot; for the place where on you stand is holy. And Joshua did so.
ASV: And the prince of Jehovah’s host said unto Joshua, Put off thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.
YLT: And the Prince of Jehovah's host saith unto Joshua, `Cast off thy shoe from off thy foot, for the place on which thou art standing is holy;' and Joshua doth so;
Commentary WitnessJoshua 5:15Quoted commentary witness
Commentary Witness
Joshua 5:15
Verse 15 Loose thy shoe from off thy foot, etc. - These were the same words which the angel, on Mount Sinai, spoke to Moses; (see Exo 3:5-8); and from this it seems likely that it was the same person that appeared in both places: in the first, to encourage Moses to deliver the oppressed Israelites, and bring them to the promised land; in the second, to encourage Joshua in his arduous labor in expelling the ancient inhabitants, and establishing the people in the inheritance promised to their fathers. There is scarcely a more unfortunate division of chapters in the whole Bible than that here. Through this very circumstance many persons have been puzzled to know what was intended by this extraordinary appearance, because they supposed that the whole business ends with the chapter, whereas, it is continued in the succeeding one, the first verse of which is a mere parenthesis, simply relating the state of Jericho at the time that Joshua was favored by this encouraging vision. We may draw two useful reflections from the subjects of this chapter: - 1. As the manna had now failed, the people always greatly addicted to incredulity, might have been led to imagine that God had now given them up, and would be no longer in their armies, had he not given them this strong assurance, that the Angel of his presence should be with them as the guide and protector of the whole camp; for Joshua undoubtedly informed them of the encouragement he had received from the captain of the Lord's host. 2. By this vision he showed them that their help came from himself, and that it was not by human might or power, but by the Lord of hosts, they were to have the victory over all their adversaries; and he gave them the most convincing proof of this in the miraculous destruction of Jericho. By this means he continued to keep them dependent on his arm alone, without which dependence the spirit of religion could not have been preserved among them.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 5:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Mount Sinai
- Israelites
- Jericho
Exposition: Joshua 5:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the captain of the LORD’S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
11
Generated editorial witnesses
4
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Joshua 5:1
- Gen 50:2
- Joshua 5:2
- Joshua 5:3
- Joshua 5:4
- Joshua 5:5
- Joshua 5:6
- Joshua 5:7
- Gen 34:24
- Gen 34:25
- Gen 34:24-31
- Joshua 5:8
- Gen 17:10
- Joshua 5:9
- Joshua 5:10
- Lev 23:9
- Joshua 5:11
- Joshua 5:12
- Joshua 5:13
- Rev 22:8
- Rev 22:9
- Joshua 5:14
- Joshua 5:15
Named authorities or texts surfaced in commentary
- Israelites
- Gilgal
- Joshua
- Canaan
- Jordan
- Og
- Sihon
- Ovid
- Alnajab
- Ethiopia
- Ludolf
- Hist
- Aethiop
- Fast
- Acuto
- Merui
- Sat
- Scheuchzer
- England
- Egypt
- Mohammedans
- Shechemites
- Egyptians
- Abraham
- Chardin
- Mr
- Observations
- Cocceius
- Providence
- Nisan
- Dodd
- Jesus
- Lord
- Hero
- Jericho
- Captain
- Moses
- Mount Sinai
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Commentary Witness
Joshua 5:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 5:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness