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_9
- Primary Witness Text: And it came to pass, when all the kings which were on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof; That they gathered themselves together, to fight with Joshua and with Israel, with one accord. And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai, They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up; And old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and mouldy. And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We be come from a far country: now therefore make ye a league with us. And the men of Israel said unto the Hivites, Peradventure ye dwell among us; and how shall we make a league with you? And they said unto Joshua, We are thy servants. And Joshua said unto them, Who are ye? and from whence come ye? And they said unto him, From a very far country thy servants are come because of the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt, And all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at Ashtaroth. Wherefore our elders and all the inh...
Connected dataset overlay
- Connected ID:
Joshua_9
- Chapter Blob Preview: And it came to pass, when all the kings which were on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof; That they gathered themselves together, to fight with Joshua and with Israel, with one accord. And when the ...
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 9:1
Hebrew
וַיְהִי כִשְׁמֹעַ כָּֽל־הַמְּלָכִים אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן בָּהָר וּבַשְּׁפֵלָה וּבְכֹל חוֹף הַיָּם הַגָּדוֹל אֶל־מוּל הַלְּבָנוֹן הַֽחִתִּי וְהָאֱמֹרִי הַֽכְּנַעֲנִי הַפְּרִזִּי הַחִוִּי וְהַיְבוּסִֽי׃vayehiy-khishemo'a-khal-hamelakhiym-'asher-ve'ever-hayareden-vahar-vvashefelah-vvekhol-chvof-hayam-hagadvol-'el-mvl-halevanvon-hachitiy-veha'emoriy-hakhena'aniy-haferiziy-hachiviy-vehayevvsiy
KJV: And it came to pass, when all the kings which were on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof;
AKJV: And it came to pass, when all the kings which were on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof;
ASV: And it came to pass, when all the kings that were beyond the Jordan, in the hill-country, and in the lowland, and on all the shore of the great sea in front of Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof;
YLT: And it cometh to pass, when all the kings who are beyond the Jordan, in the hill-country, and in the low-country, and in every haven of the great sea, over-against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, hear--
Exposition: Joshua 9:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when all the kings which were on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the P...'. 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 9:2
Hebrew
וַיִּֽתְקַבְּצוּ יַחְדָּו לְהִלָּחֵם עִם־יְהוֹשֻׁעַ וְעִם־יִשְׂרָאֵל פֶּה אֶחָֽד׃vayiteqavetzv-yachedav-lehilachem-'im-yehvoshu'a-ve'im-yishera'el-feh-'echad
KJV: That they gathered themselves together, to fight with Joshua and with Israel, with one accord.
AKJV: That they gathered themselves together, to fight with Joshua and with Israel, with one accord. ¶
ASV: that they gathered themselves together, to fight with Joshua and with Israel, with one accord.
YLT: that they gather themselves together to fight with Joshua, and with Israel--one mouth.
Commentary Witness (Generated)Joshua 9:2Generated editorial synthesis
Commentary Witness (Generated)
Joshua 9:2
Joshua 9:2 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: 'That they gathered themselves together, to fight with Joshua and with Israel, with one accord.'. 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 9:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 9:2
Named authorities or texts detected in the witness
- Israel
Exposition: Joshua 9:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'That they gathered themselves together, to fight with Joshua and with Israel, with one accord.'. 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 9:3
Hebrew
וְיֹשְׁבֵי גִבְעוֹן שָׁמְעוּ אֵת אֲשֶׁר עָשָׂה יְהוֹשֻׁעַ לִֽירִיחוֹ וְלָעָֽי׃veyoshevey-give'von-shame'v-'et-'asher-'ashah-yehvoshu'a-liyriychvo-vela'ay
KJV: And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai,
AKJV: And when the inhabitants of Gibeon heard what Joshua had done to Jericho and to Ai,
ASV: But when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai,
YLT: And the inhabitants of Gibeon have heard that which Joshua hath done to Jericho and to Ai,
Commentary WitnessJoshua 9:3Quoted commentary witness
Commentary Witness
Joshua 9:3
Verse 3 The inhabitants of Gibeon heard - These alone did not join the confederation. Gibeon is supposed to have been the capital of the Hivites. In the division of the land it fell to the lot of Benjamin, Jos 18:25, and was afterwards given to the priests, Jos 21:17. See the note on Jos 10:2.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Hivites
- Benjamin
Exposition: Joshua 9:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai,'. 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 9:4
Hebrew
וַיַּעֲשׂוּ גַם־הֵמָּה בְּעָרְמָה וַיֵּלְכוּ וַיִּצְטַיָּרוּ וַיִּקְחוּ שַׂקִּים בָּלִים לַחֲמוֹרֵיהֶם וְנֹאדוֹת יַיִן בָּלִים וּמְבֻקָּעִים וּמְצֹרָרִֽים׃vaya'ashv-gam-hemah-ve'aremah-vayelekhv-vayitzetayarv-vayiqechv-shaqiym-valiym-lachamvoreyhem-veno'dvot-yayin-valiym-vmevuqa'iym-vmetzorariym
KJV: They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up;
AKJV: They did work wilily, and went and made as if they had been ambassadors, and took old sacks on their asses, and wine bottles, old, and rent, and bound up;
ASV: they also did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine-skins, old and rent and bound up,
YLT: and they work, even they, with subtilty, and go, and feign to be ambassadors, and take old sacks for their asses, and wine-bottles, old, and rent, and bound up,
Commentary WitnessJoshua 9:4Quoted commentary witness
Commentary Witness
Joshua 9:4
Verse 4 They did work wilily - Finesse of this kind is allowed by the conduct of all nations; and stratagems in war are all considered as legal. Nine tenths of the victories gained are attributable to stratagem; all sides practice them, and therefore none can condemn them. Much time and labor have been lost in the inquiry, "Did not the Gibeonites tell lies?" Certainly they did, and what is that to us? Does the word of God commend them for it? It does not. Are they held up to us as examples! Surely no. They did what any other nation would have done in their circumstances, and we have nothing to do with their example. Had they come to the Israelites, and simply submitted themselves without opposition and without fraud, they had certainly fared much better. Lying and hypocrisy always defeat their own purpose, and at best can succeed only for a short season. Truth and honesty never wear out. Old sacks - and wine bottles, old, etc. - They pretended to have come from a very distant country, and that their sacks and the goat-skins that served them for carrying their wine and water in, were worn out by the length of the journey.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Israelites
Exposition: Joshua 9:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up;'. 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 9:5
Hebrew
וּנְעָלוֹת בָּלוֹת וּמְטֻלָּאוֹת בְּרַגְלֵיהֶם וּשְׂלָמוֹת בָּלוֹת עֲלֵיהֶם וְכֹל לֶחֶם צֵידָם יָבֵשׁ הָיָה נִקֻּדִֽים׃vne'alvot-valvot-vmetula'vot-verageleyhem-vshelamvot-valvot-'aleyhem-vekhol-lechem-tzeydam-yavesh-hayah-niqudiym
KJV: And old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and mouldy.
AKJV: And old shoes and clouted on their feet, and old garments on them; and all the bread of their provision was dry and moldy.
ASV: and old and patched shoes upon their feet, and old garments upon them; and all the bread of their provision was dry and was become mouldy.
YLT: and sandals, old and patched, on their feet, and old garments upon them, and all the bread of their provision is dry--it was crumbs.
Commentary WitnessJoshua 9:5Quoted commentary witness
Commentary Witness
Joshua 9:5
Verse 5 Old shoes and clouted - Their sandals, they pretended had been worn out by long and difficult travelling, and they had been obliged to have them frequently patched during the way; their garments also were worn thin; and what remained of their bread was mouldy - spotted with age, or, as our old version has it, bored - pierced with many holes by the vermin which had bred in it, through the length of the time it had been in their sacks; and this is the most literal meaning of the original נקדים nikkudim, which means spotted or pierced with many holes. The old and clouted shoes have been a subject of some controversy: the Hebrew word בלות baloth signifies worn out, from בלה balah, to wear away; and מטלאות metullaoth, from טלא tala, to spot or patch, i.e., spotted with patches. Our word clouted, in the Anglo-Saxon signifies seamed up, patched; from clout, rag, or small piece of cloth, used for piecing or patching. But some suppose the word here comes from clouet, the diminutive of clou, a small nail, with which the Gibeonites had fortified the soles of their shoes, to prevent them from wearing out in so long a journey; but this seems very unlikely; and our old English term clouted - seamed or patched - expresses the spirit of the Hebrew word.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:5
Source lane
Apologetics Bible source bundle
Exposition: Joshua 9:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and mouldy.'. 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 9:6
Hebrew
וַיֵּלְכוּ אֶל־יְהוֹשֻׁעַ אֶל־הַֽמַּחֲנֶה הַגִּלְגָּל וַיֹּאמְרוּ אֵלָיו וְאֶל־אִישׁ יִשְׂרָאֵל מֵאֶרֶץ רְחוֹקָה בָּאנוּ וְעַתָּה כִּרְתוּ־לָנוּ בְרִֽית׃vayelekhv-'el-yehvoshu'a-'el-hamachaneh-hagilegal-vayo'merv-'elayv-ve'el-'iysh-yishera'el-me'eretz-rechvoqah-va'nv-ve'atah-khiretv-lanv-veriyt
KJV: And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We be come from a far country: now therefore make ye a league with us.
AKJV: And they went to Joshua to the camp at Gilgal, and said to him, and to the men of Israel, We be come from a far country: now therefore make you a league with us.
ASV: And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We are come from a far country: now therefore make ye a covenant with us.
YLT: And they go unto Joshua, unto the camp at Gilgal, and say unto him, and unto the men of Israel, `From a land far off we have come, and now, make with us a covenant;'
Commentary WitnessJoshua 9:6Quoted commentary witness
Commentary Witness
Joshua 9:6
Verse 6 Make ye a league with us - כרתו לנו ברית kirethu lanu berith, cut, or divide, the covenant sacrifice with us. From this it appears that heathenism at this time had its sacrifices, and covenants were ratified by sacrificing to and invoking the objects of their adoration.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:6
Source lane
Apologetics Bible source bundle
Exposition: Joshua 9:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We be come from a far country: now therefore make ye a league with us.'. 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 9:7
Hebrew
ויאמרו וַיֹּאמֶר אִֽישׁ־יִשְׂרָאֵל אֶל־הַחִוִּי אוּלַי בְּקִרְבִּי אַתָּה יוֹשֵׁב וְאֵיךְ אכרות־אֶֽכְרָת־לְךָ בְרִֽית׃vy'mrv-vayo'mer-'iysh-yishera'el-'el-hachiviy-'vlay-veqireviy-'atah-yvoshev-ve'eykhe-'khrvt-'ekherat-lekha-veriyt
KJV: And the men of Israel said unto the Hivites, Peradventure ye dwell among us; and how shall we make a league with you?
AKJV: And the men of Israel said to the Hivites, Peradventure you dwell among us; and how shall we make a league with you?
ASV: And the men of Israel said unto the Hivites, Peradventure ye dwell among us; and how shall we make a covenant with you?
YLT: and the men of Israel say unto the Hivite, `It may be in our midst ye are dwelling, and how do we make with thee a covenant?'
Commentary WitnessJoshua 9:7Quoted commentary witness
Commentary Witness
Joshua 9:7
Verse 7 Peradventure ye dwell among us - It is strange they should have had such a suspicion, as the Gibeonites had acted so artfully; and it is as strange that, having such a suspicion, they acted with so little caution.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:7
Source lane
Apologetics Bible source bundle
Exposition: Joshua 9:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the men of Israel said unto the Hivites, Peradventure ye dwell among us; and how shall we make a league with you?'. 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 9:8
Hebrew
וַיֹּאמְרוּ אֶל־יְהוֹשֻׁעַ עֲבָדֶיךָ אֲנָחְנוּ וַיֹּאמֶר אֲלֵהֶם יְהוֹשֻׁעַ מִי אַתֶּם וּמֵאַיִן תָּבֹֽאוּ׃vayo'merv-'el-yehvoshu'a-'avadeykha-'anachenv-vayo'mer-'alehem-yehvoshu'a-miy-'atem-vme'ayin-tavo'v
KJV: And they said unto Joshua, We are thy servants. And Joshua said unto them, Who are ye? and from whence come ye?
AKJV: And they said to Joshua, We are your servants. And Joshua said to them, Who are you? and from where come you?
ASV: And they said unto Joshua, We are thy servants. And Joshua said unto them, Who are ye? and from whence come ye?
YLT: and they say unto Joshua, Thy servants we are .' And Joshua saith unto them, Who are ye? and whence come ye?'
Commentary WitnessJoshua 9:8Quoted commentary witness
Commentary Witness
Joshua 9:8
Verse 8 We are thy servants - This appears to have been the only answer they gave to the question of the Israelitish elders, and this they gave to Joshua, not to them, as they saw that Joshua was commander-in-chief of the host. Who are ye? and from whence come ye? - To these questions, from such an authority, they felt themselves obliged to give an explicit answer; and they do it very artfully by a mixture of truth, falsehood, and hypocrisy.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Joshua
Exposition: Joshua 9:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they said unto Joshua, We are thy servants. And Joshua said unto them, Who are ye? and from whence come ye?'. 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 9:9
Hebrew
וַיֹּאמְרוּ אֵלָיו מֵאֶרֶץ רְחוֹקָה מְאֹד בָּאוּ עֲבָדֶיךָ לְשֵׁם יְהוָה אֱלֹהֶיךָ כִּֽי־שָׁמַעְנוּ שָׁמְעוֹ וְאֵת כָּל־אֲשֶׁר עָשָׂה בְּמִצְרָֽיִם׃vayo'merv-'elayv-me'eretz-rechvoqah-me'od-va'v-'avadeykha-leshem-yehvah-'eloheykha-khiy-shama'env-shame'vo-ve'et-khal-'asher-'ashah-vemitzerayim
KJV: And they said unto him, From a very far country thy servants are come because of the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt,
AKJV: And they said to him, From a very far country your servants are come because of the name of the LORD your God: for we have heard the fame of him, and all that he did in Egypt,
ASV: And they said unto him, From a very far country thy servants are come because of the name of Jehovah thy God: for we have heard the fame of him, and all that he did in Egypt,
YLT: And they say unto him, `From a land very far off have thy servants come, for the name of Jehovah thy God, for we have heard His fame, and all that He hath done in Egypt,
Commentary WitnessJoshua 9:9Quoted commentary witness
Commentary Witness
Joshua 9:9
Verse 9 Because of the name of the Lord thy God - They pretend that they had undertaken this journey on a religious account; and seem to intimate that they had the highest respect for Jehovah, the object of the Israelites' worship; this was hypocrisy. We have heard the fame of him - This was true: the wonders which God did in Egypt, and the discomfiture of Sihon and Og, had reached the whole land of Canaan, and it was on this account that the inhabitants of it were panic-struck. The Gibeonites, knowing that they could not stand where such mighty forces had fallen, wished to make the Israelites their friends. This part of their relation was strictly true.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jehovah
- Egypt
- Og
- Canaan
- The Gibeonites
Exposition: Joshua 9:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they said unto him, From a very far country thy servants are come because of the name of the LORD thy God: for we have heard the fame of him, and all that he did in 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 9:10
Hebrew
וְאֵת ׀ כָּל־אֲשֶׁר עָשָׂה לִשְׁנֵי מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן לְסִיחוֹן מֶלֶךְ חֶשְׁבּוֹן וּלְעוֹג מֶֽלֶךְ־הַבָּשָׁן אֲשֶׁר בְּעַשְׁתָּרֽוֹת׃ve'et- -khal-'asher-'ashah-lisheney-malekhey-ha'emoriy-'asher-ve'ever-hayareden-lesiychvon-melekhe-cheshevvon-vle'vog-melekhe-havashan-'asher-ve'ashetarvot
KJV: And all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at Ashtaroth.
AKJV: And all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at Ashtaroth.
ASV: and all that he did to the two kings of the Amorites, that were beyond the Jordan, to Sihon king of Heshbon, and to Og king of Bashan, who was at Ashtaroth.
YLT: and all that He hath done to the two kings of the Amorite who are beyond the Jordan, to Sihon king of Heshbon, and to Og king of Bashan, who is in Ashtaroth.
Commentary Witness (Generated)Joshua 9:10Generated editorial synthesis
Commentary Witness (Generated)
Joshua 9:10
Joshua 9:10 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 all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at Ashtaroth.'. 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 9:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 9:10
Named authorities or texts detected in the witness
- Amorites
- Jordan
- Heshbon
- Bashan
- Ashtaroth
Exposition: Joshua 9:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at Ashtaroth.'. 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 9:11
Hebrew
וַיֹּאמְרוּ אֵלֵינוּ זְֽקֵינֵינוּ וְכָל־יֹשְׁבֵי אַרְצֵנוּ לֵאמֹר קְחוּ בְיֶדְכֶם צֵידָה לַדֶּרֶךְ וּלְכוּ לִקְרָאתָם וַאֲמַרְתֶּם אֲלֵיהֶם עַבְדֵיכֶם אֲנַחְנוּ וְעַתָּה כִּרְתוּ־לָנוּ בְרִֽית׃vayo'merv-'eleynv-zeqeyneynv-vekhal-yoshevey-'aretzenv-le'mor-qechv-veyedekhem-tzeydah-laderekhe-vlekhv-liqera'tam-va'amaretem-'aleyhem-'avedeykhem-'anachenv-ve'atah-khiretv-lanv-veriyt
KJV: Wherefore our elders and all the inhabitants of our country spake to us, saying, Take victuals with you for the journey, and go to meet them, and say unto them, We are your servants: therefore now make ye a league with us.
AKJV: Why our elders and all the inhabitants of our country spoke to us, saying, Take victuals with you for the journey, and go to meet them, and say to them, We are your servants: therefore now make you a league with us.
ASV: And our elders and all the inhabitants of our country spake to us, saying, Take provision in your hand for the journey, and go to meet them, and say unto them, We are your servants: and now make ye a covenant with us.
YLT: `And our elders, and all the inhabitants of our land speak unto us, saying, Take in your hand provision for the way, and go to meet them, and ye have said unto them, Your servants we are , and now, make with us a covenant;
Commentary WitnessJoshua 9:11Quoted commentary witness
Commentary Witness
Joshua 9:11
Verse 11 Wherefore our elders, etc. - All this, and what follows to the end of Jos 9:13, was false, contrived merely for the purpose of deceiving the Israelites, and this they did to save their own lives; as they expected all the inhabitants of Canaan to be put to the sword.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Israelites
Exposition: Joshua 9:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Wherefore our elders and all the inhabitants of our country spake to us, saying, Take victuals with you for the journey, and go to meet them, and say unto them, We are your servants: therefore now make ye a league wit...'. 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 9:12
Hebrew
זֶה ׀ לַחְמֵנוּ חָם הִצְטַיַּדְנוּ אֹתוֹ מִבָּתֵּינוּ בְּיוֹם צֵאתֵנוּ לָלֶכֶת אֲלֵיכֶם וְעַתָּה הִנֵּה יָבֵשׁ וְהָיָה נִקֻּדִֽים׃zeh- -lachemenv-cham-hitzetayadenv-'otvo-mivateynv-veyvom-tze'tenv-lalekhet-'aleykhem-ve'atah-hineh-yavesh-vehayah-niqudiym
KJV: This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy:
AKJV: This our bread we took hot for our provision out of our houses on the day we came forth to go to you; but now, behold, it is dry, and it is moldy:
ASV: This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and is become mouldy:
YLT: this our bread--hot we provided ourselves with it out of our houses, on the day of our coming out to go unto you, and now, lo, it is dry, and hath been crumbs;
Commentary Witness (Generated)Joshua 9:12Generated editorial synthesis
Commentary Witness (Generated)
Joshua 9:12
Joshua 9:12 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: 'This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy:'. 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 9:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 9:12
Exposition: Joshua 9:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy:'. 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 9:13
Hebrew
וְאֵלֶּה נֹאדוֹת הַיַּיִן אֲשֶׁר מִלֵּאנוּ חֲדָשִׁים וְהִנֵּה הִתְבַּקָּעוּ וְאֵלֶּה שַׂלְמוֹתֵינוּ וּנְעָלֵינוּ בָּלוּ מֵרֹב הַדֶּרֶךְ מְאֹֽד׃ve'eleh-no'dvot-hayayin-'asher-mile'nv-chadashiym-vehineh-hitevaqa'v-ve'eleh-shalemvoteynv-vne'aleynv-valv-merov-haderekhe-me'od
KJV: And these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey.
AKJV: And these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey.
ASV: and these wine-skins, which we filled, were new; and, behold, they are rent: and these our garments and our shoes are become old by reason of the very long journey.
YLT: and these are the wine-bottles which we filled, new, and lo, they have rent; and these, our garments and our sandals, have become old, from the exceeding greatness of the way.'
Commentary Witness (Generated)Joshua 9:13Generated editorial synthesis
Commentary Witness (Generated)
Joshua 9:13
Joshua 9:13 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 these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey.'. 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 9:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 9:13
Exposition: Joshua 9:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey.'. 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 9:14
Hebrew
וַיִּקְחוּ הָֽאֲנָשִׁים מִצֵּידָם וְאֶת־פִּי יְהוָה לֹא שָׁאָֽלוּ׃vayiqechv-ha'anashiym-mitzeydam-ve'et-fiy-yehvah-lo'-sha'alv
KJV: And the men took of their victuals, and asked not counsel at the mouth of the LORD.
AKJV: And the men took of their victuals, and asked not counsel at the mouth of the LORD.
ASV: And the men took of their provision, and asked not counsel at the mouth of Jehovah.
YLT: And the men take of their provision, and the mouth of Jehovah have not asked;
Commentary WitnessJoshua 9:14Quoted commentary witness
Commentary Witness
Joshua 9:14
Verse 14 The men took of their victuals - This was done in all probability in the way of friendship; for, from time immemorial to the present day, eating together, in the Asiatic countries, is considered a token of unalterable friendship; and those who eat even salt together, feel themselves bound thereby in a perpetual covenant. But the marginal reading of this clause should not be hastily rejected. And asked not counsel at the mouth of the Lord - They made the covenant with the Gibeonites without consulting God by Urim and Thummim, which was highly reprehensible in them, as it was a state transaction in which the interests and honor of God their king were intimately concerned.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Thummim
Exposition: Joshua 9:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the men took of their victuals, and asked not counsel at the mouth of the LORD.'. 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 9:15
Hebrew
וַיַּעַשׂ לָהֶם יְהוֹשֻׁעַ שָׁלוֹם וַיִּכְרֹת לָהֶם בְּרִית לְחַיּוֹתָם וַיִּשָּׁבְעוּ לָהֶם נְשִׂיאֵי הָעֵדָֽה׃vaya'ash-lahem-yehvoshu'a-shalvom-vayikherot-lahem-veriyt-lechayvotam-vayishave'v-lahem-neshiy'ey-ha'edah
KJV: And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them.
AKJV: And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation swore to them. ¶
ASV: And Joshua made peace with them, and made a covenant with them, to let them live: and the princes of the congregation sware unto them.
YLT: and Joshua maketh with them peace, and maketh with them a covenant, to keep them alive; and swear to them do the princes of the company.
Commentary WitnessJoshua 9:15Quoted commentary witness
Commentary Witness
Joshua 9:15
Verse 15 Joshua made peace with them - Joshua agreed to receive them into a friendly connection with the Israelites, and to respect their lives and properties; and the elders of Israel bound themselves to the observance of it, and confirmed it with an oath. As the same words are used here as in Jos 9:6, we may suppose that the covenant was made in the ordinary way, a sacrifice being offered on the occasion, and its blood poured out before the Lord. See on Gen 15:10 (note), etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 15:10
Named authorities or texts detected in the witness
- Israelites
- Lord
Exposition: Joshua 9:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them.'. 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 9:16
Hebrew
וַיְהִי מִקְצֵה שְׁלֹשֶׁת יָמִים אַחֲרֵי אֲשֶׁר־כָּרְתוּ לָהֶם בְּרִית וַֽיִּשְׁמְעוּ כִּי־קְרֹבִים הֵם אֵלָיו וּבְקִרְבּוֹ הֵם יֹשְׁבִֽים׃vayehiy-miqetzeh-sheloshet-yamiym-'acharey-'asher-kharetv-lahem-veriyt-vayisheme'v-khiy-qeroviym-hem-'elayv-vveqirevvo-hem-yosheviym
KJV: And it came to pass at the end of three days after they had made a league with them, that they heard that they were their neighbours, and that they dwelt among them.
AKJV: And it came to pass at the end of three days after they had made a league with them, that they heard that they were their neighbors, and that they dwelled among them.
ASV: And it came to pass at the end of three days after they had made a covenant with them, that they heard that they were their neighbors, and that they dwelt among them.
YLT: And it cometh to pass, at the end of three days after that they have made with them a covenant, that they hear that they are their neighbours--that in their midst they are dwelling.
Commentary WitnessJoshua 9:16Quoted commentary witness
Commentary Witness
Joshua 9:16
Verse 16 At the end of three days - Gibeon is reputed to be only about eight leagues distant from Gilgal, and on this account the fraud might be easily discovered in the time mentioned above.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Gilgal
Exposition: Joshua 9:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass at the end of three days after they had made a league with them, that they heard that they were their neighbours, and that they dwelt among them.'. 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 9:17
Hebrew
וַיִּסְעוּ בְנֵֽי־יִשְׂרָאֵל וַיָּבֹאוּ אֶל־עָרֵיהֶם בַּיּוֹם הַשְּׁלִישִׁי וְעָרֵיהֶם גִּבְעוֹן וְהַכְּפִירָה וּבְאֵרוֹת וְקִרְיַת יְעָרִֽים׃vayise'v-veney-yishera'el-vayavo'v-'el-'areyhem-vayvom-hasheliyshiy-ve'areyhem-give'von-vehakhefiyrah-vve'ervot-veqireyat-ye'ariym
KJV: And the children of Israel journeyed, and came unto their cities on the third day. Now their cities were Gibeon, and Chephirah, and Beeroth, and Kirjath–jearim.
AKJV: And the children of Israel journeyed, and came to their cities on the third day. Now their cities were Gibeon, and Chephirah, and Beeroth, and Kirjathjearim.
ASV: And the children of Israel journeyed, and came unto their cities on the third day. Now their cities were Gibeon, and Chephirah, and Beeroth, and Kiriath-jearim.
YLT: And the sons of Israel journey and come in unto their cities on the third day--and their cities are Gibeon, and Chephirah, and Beeroth, and Kirjath-Jearim--
Commentary WitnessJoshua 9:17Quoted commentary witness
Commentary Witness
Joshua 9:17
Verse 17 The children of Israel - came unto their cities - Probably when the fraud was discovered, Joshua sent out a detachment to examine their country, and to see what use could be made of it in the prosecution of their war with the Canaanites. Some of the cities mentioned here were afterwards in great repute among the Israelites: and God chose to make one of them, Kirjath-jearim, the residence of the ark of the covenant for twenty years, in the reigns of Saul and David. There is no evidence that the preservation of the Gibeonites was displeasing to Jehovah.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Canaanites
- Israelites
- David
- Jehovah
Exposition: Joshua 9:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Israel journeyed, and came unto their cities on the third day. Now their cities were Gibeon, and Chephirah, and Beeroth, and Kirjath–jearim.'. 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 9:18
Hebrew
וְלֹא הִכּוּם בְּנֵי יִשְׂרָאֵל כִּֽי־נִשְׁבְּעוּ לָהֶם נְשִׂיאֵי הָֽעֵדָה בַּֽיהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּלֹּנוּ כָל־הָעֵדָה עַל־הַנְּשִׂיאִֽים׃velo'-hikhvm-veney-yishera'el-khiy-nisheve'v-lahem-neshiy'ey-ha'edah-vayhvah-'elohey-yishera'el-vayilonv-khal-ha'edah-'al-haneshiy'iym
KJV: And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation murmured against the princes.
AKJV: And the children of Israel smote them not, because the princes of the congregation had sworn to them by the LORD God of Israel. And all the congregation murmured against the princes.
ASV: And the children of Israel smote them not, because the princes of the congregation had sworn unto them by Jehovah, the God of Israel. And all the congregation murmured against the princes.
YLT: and the sons of Israel have not smitten them, for sworn to them have the princes of the company by Jehovah God of Israel, and all the company murmur against the princes.
Commentary WitnessJoshua 9:18Quoted commentary witness
Commentary Witness
Joshua 9:18
Verse 18 All the congregation murmured - Merely because they were deprived of the spoils of the Gibeonites. They had now got under the full influence of a predatory spirit; God saw their proneness to this, and therefore, at particular times, totally interdicted the spoils of conquered cities, as in the case of Jericho.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Gibeonites
- Jericho
Exposition: Joshua 9:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation murmured against the princes.'. 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 9:19
Hebrew
וַיֹּאמְרוּ כָל־הַנְּשִׂיאִים אֶל־כָּל־הָעֵדָה אֲנַחְנוּ נִשְׁבַּעְנוּ לָהֶם בַּֽיהוָה אֱלֹהֵי יִשְׂרָאֵל וְעַתָּה לֹא נוּכַל לִנְגֹּעַ בָּהֶֽם׃vayo'merv-khal-haneshiy'iym-'el-khal-ha'edah-'anachenv-nisheva'env-lahem-vayhvah-'elohey-yishera'el-ve'atah-lo'-nvkhal-linego'a-vahem
KJV: But all the princes said unto all the congregation, We have sworn unto them by the LORD God of Israel: now therefore we may not touch them.
AKJV: But all the princes said to all the congregation, We have sworn to them by the LORD God of Israel: now therefore we may not touch them.
ASV: But all the princes said unto all the congregation, We have sworn unto them by Jehovah, the God of Israel: now therefore we may not touch them.
YLT: And all the princes say unto all the company, `We--we have sworn to them by Jehovah, God of Israel; and now, we are not able to come against them;
Commentary WitnessJoshua 9:19Quoted commentary witness
Commentary Witness
Joshua 9:19
Verse 19 We have sworn unto them - Although the Israelites were deceived in this business, and the covenant was made on a certain supposition which was afterwards proved to have had no foundation in truth, and consequently the whole engagement on the part of the deceived was hereby vitiated and rendered null and void; yet, because the elders had eaten with them, offered a covenant sacrifice, and sworn by Jehovah, they did not consider themselves at liberty to break the terms of the agreement, as far as the lives of the Gibeonites were concerned. That their conduct in this respect was highly pleasing to God is evident from this, that Joshua is nowhere reprehended for making this covenant, and sparing the Gibeonites; and that Saul, who four hundred years after this thought himself and the Israelites loosed from this obligation, and in consequence oppressed and destroyed the Gibeonites, was punished for the breach of this treaty, being considered as the violator of a most solemn oath and covenant engagement. See 2Sam 21:2-9, and Eze 17:18, Eze 17:19. All these circumstances laid together, prove that the command to destroy the Canaanites was not so absolute as is generally supposed: and should be understood as rather referring to the destruction of the political existence of the Canaanitish nations, than to the destruction of their lives. See the notes on Deu 20:10, Deu 20:17.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 2Sam 21:2-9
- Eze 17:18
- Eze 17:19
Named authorities or texts detected in the witness
- Jehovah
- Gibeonites
- Saul
Exposition: Joshua 9:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But all the princes said unto all the congregation, We have sworn unto them by the LORD God of Israel: now therefore we may not touch them.'. 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 9:20
Hebrew
זֹאת נַעֲשֶׂה לָהֶם וְהַחֲיֵה אוֹתָם וְלֹֽא־יִֽהְיֶה עָלֵינוּ קֶצֶף עַל־הַשְּׁבוּעָה אֲשֶׁר־נִשְׁבַּעְנוּ לָהֶֽם׃zo't-na'asheh-lahem-vehachayeh-'votam-velo'-yiheyeh-'aleynv-qetzef-'al-hashevv'ah-'asher-nisheva'env-lahem
KJV: This we will do to them; we will even let them live, lest wrath be upon us, because of the oath which we sware unto them.
AKJV: This we will do to them; we will even let them live, lest wrath be on us, because of the oath which we swore to them.
ASV: This we will do to them, and let them live; lest wrath be upon us, because of the oath which we sware unto them.
YLT: this we do to them, and have kept them alive, and wrath is not upon us, because of the oath which we have sworn to them.'
Commentary Witness (Generated)Joshua 9:20Generated editorial synthesis
Commentary Witness (Generated)
Joshua 9:20
Joshua 9:20 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: 'This we will do to them; we will even let them live, lest wrath be upon us, because of the oath which we sware unto them.'. 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 9:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 9:20
Exposition: Joshua 9:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'This we will do to them; we will even let them live, lest wrath be upon us, because of the oath which we sware unto them.'. 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 9:21
Hebrew
וַיֹּאמְרוּ אֲלֵיהֶם הַנְּשִׂיאִים יִֽחְיוּ וַיִּֽהְיוּ חֹטְבֵי עֵצִים וְשֹֽׁאֲבֵי־מַיִם לְכָל־הָעֵדָה כַּאֲשֶׁר דִּבְּרוּ לָהֶם הַנְּשִׂיאִֽים׃vayo'merv-'aleyhem-haneshiy'iym-yicheyv-vayiheyv-chotevey-'etziym-vesho'avey-mayim-lekhal-ha'edah-kha'asher-diverv-lahem-haneshiy'iym
KJV: And the princes said unto them, Let them live; but let them be hewers of wood and drawers of water unto all the congregation; as the princes had promised them.
AKJV: And the princes said to them, Let them live; but let them be hewers of wood and drawers of water to all the congregation; as the princes had promised them. ¶
ASV: And the princes said unto them, Let them live: so they became hewers of wood and drawers of water unto all the congregation, as the princes had spoken unto them.
YLT: And the princes say unto them, `They live, and are hewers of wood and drawers of water for all the company, as the princes spake to them.'
Commentary WitnessJoshua 9:21Quoted commentary witness
Commentary Witness
Joshua 9:21
Verse 21 Hewers of wood and drawers of water - Perhaps this is a sort of proverbial expression, signifying the lowest state of servitude, though it may also be understood literally. See below.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:21
Source lane
Apologetics Bible source bundle
Exposition: Joshua 9:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the princes said unto them, Let them live; but let them be hewers of wood and drawers of water unto all the congregation; as the princes had promised them.'. 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 9:22
Hebrew
וַיִּקְרָא לָהֶם יְהוֹשֻׁעַ וַיְדַבֵּר אֲלֵיהֶם לֵאמֹר לָמָּה רִמִּיתֶם אֹתָנוּ לֵאמֹר רְחוֹקִים אֲנַחְנוּ מִכֶּם מְאֹד וְאַתֶּם בְּקִרְבֵּנוּ יֹשְׁבִֽים׃vayiqera'-lahem-yehvoshu'a-vayedaver-'aleyhem-le'mor-lamah-rimiytem-'otanv-le'mor-rechvoqiym-'anachenv-mikhem-me'od-ve'atem-veqirevenv-yosheviym
KJV: And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us?
AKJV: And Joshua called for them, and he spoke to them, saying, Why have you beguiled us, saying, We are very far from you; when you dwell among us?
ASV: And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us?
YLT: And Joshua calleth for them, and speaketh unto them, saying, `Why have ye deceived us, saying, We are very far from you, and ye in our midst dwelling?
Commentary Witness (Generated)Joshua 9:22Generated editorial synthesis
Commentary Witness (Generated)
Joshua 9:22
Joshua 9:22 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 called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us?'. 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 9:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 9:22
Exposition: Joshua 9:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us?'. 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 9:23
Hebrew
וְעַתָּה אֲרוּרִים אַתֶּם וְלֹֽא־יִכָּרֵת מִכֶּם עֶבֶד וְחֹטְבֵי עֵצִים וְשֹֽׁאֲבֵי־מַיִם לְבֵית אֱלֹהָֽי׃ve'atah-'arvriym-'atem-velo'-yikharet-mikhem-'eved-vechotevey-'etziym-vesho'avey-mayim-leveyt-'elohay
KJV: Now therefore ye are cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God.
AKJV: Now therefore you are cursed, and there shall none of you be freed from being slaves, and hewers of wood and drawers of water for the house of my God.
ASV: Now therefore ye are cursed, and there shall never fail to be of you bondmen, both hewers of wood and drawers of water for the house of my God.
YLT: and now, cursed are ye, and none of you is cut off from being a servant, even hewers of wood and drawers of water, for the house of my God.'
Commentary WitnessJoshua 9:23Quoted commentary witness
Commentary Witness
Joshua 9:23
Verse 23 Now therefore ye are cursed - Does not this refer to what was pronounced by Noah, Gen 9:26, against Ham and his posterity? Did not the curse of Ham imply slavery, and nothing else? Cursed be Canaan, a servant of servants shall he be; and does it not sufficiently appear that nothing else than perpetual slavery is implied in the curse of the Gibeonites? They were brought, no doubt, under tribute; performed the meanest offices for the Israelites, being in the same circumstances with the servile class of Hindoos called the Chetrees; had their national importance annihilated, and yet were never permitted to incorporate themselves with the Israelites. And we may reasonably suppose that this was the purpose of God relative to all the Canaanitish nations: those who would not renounce their idolatry, etc., were to be extirpated; those who did were to be preserved alive, on condition of becoming tributary, and serving as slaves. See the note on Deu 20:17. Hewers of wood and drawers of water - The disgrace of this state lay not in the laboriousness of it, but in its being the common employment of the females; if the ancient customs among the same people were such as prevail now. The most intelligent travelers in those countries represent collecting wood for fuel, and carrying water, as the peculiar employment of the females. The Arab women of Barbary do so, according to Dr. Shaw. The daughters of the Turcomans in Palestine are employed, according to D'Arvieux, in fetching wood and water for the accommodation of their respective families. From these circumstances Mr. Harmer reasons thus: "The bitterness of the doom of the Gibeonites does not seem to have consisted in the laboriousness of the service enjoined them, for it was usual for women and children to perform what was required of them; but its degrading them from the characteristic employment of men, that of bearing arms; and condemning them and their posterity for ever to the employment of females. The not receiving them as allies was bitter; the disarming them who had been warriors, and condemning them to the employment of females, was worse; but the extending this degradation to their posterity, was bitterest of all. It is no wonder that in these circumstances they are said to have been cursed." - Obs., vol. iv., p. 297.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 9:26
Named authorities or texts detected in the witness
- Noah
- Canaan
- Israelites
- Chetrees
- Dr
- Shaw
- Arvieux
- Mr
- Obs
Exposition: Joshua 9:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now therefore ye are cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God.'. 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 9:24
Hebrew
וַיַּעֲנוּ אֶת־יְהוֹשֻׁעַ וַיֹּאמְרוּ כִּי הֻגֵּד הֻגַּד לַעֲבָדֶיךָ אֵת אֲשֶׁר צִוָּה יְהוָה אֱלֹהֶיךָ אֶת־מֹשֶׁה עַבְדּוֹ לָתֵת לָכֶם אֶת־כָּל־הָאָרֶץ וּלְהַשְׁמִיד אֶת־כָּל־יֹשְׁבֵי הָאָרֶץ מִפְּנֵיכֶם וַנִּירָא מְאֹד לְנַפְשֹׁתֵינוּ מִפְּנֵיכֶם וַֽנַּעֲשֵׂה אֶת־הַדָּבָר הַזֶּֽה׃vaya'anv-'et-yehvoshu'a-vayo'merv-khiy-huged-hugad-la'avadeykha-'et-'asher-tzivah-yehvah-'eloheykha-'et-mosheh-'avedvo-latet-lakhem-'et-khal-ha'aretz-vlehashemiyd-'et-khal-yoshevey-ha'aretz-mifeneykhem-vaniyra'-me'od-lenafeshoteynv-mifeneykhem-vana'asheh-'et-hadavar-hazeh
KJV: And they answered Joshua, and said, Because it was certainly told thy servants, how that the LORD thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you, therefore we were sore afraid of our lives because of you, and have done this thing.
AKJV: And they answered Joshua, and said, Because it was certainly told your servants, how that the LORD your God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you, therefore we were sore afraid of our lives because of you, and have done this thing.
ASV: And they answered Joshua, and said, Because it was certainly told thy servants, how that Jehovah thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you; therefore we were sore afraid for our lives because of you, and have done this thing.
YLT: And they answer Joshua and say, `Because it was certainly declared to thy servants, that Jehovah thy God commanded Moses His servant to give to you all the land, and to destroy all the inhabitants of the land from before you; and we fear greatly for ourselves because of you, and we do this thing;
Commentary WitnessJoshua 9:24Quoted commentary witness
Commentary Witness
Joshua 9:24
Verse 24 We were sore afraid of our lives - Self-preservation, which is the most powerful law of nature, dictated to them those measures which they adopted; and they plead this as the motive of their conduct.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:24
Source lane
Apologetics Bible source bundle
Exposition: Joshua 9:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they answered Joshua, and said, Because it was certainly told thy servants, how that the LORD thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from befor...'. 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 9:25
Hebrew
וְעַתָּה הִנְנוּ בְיָדֶךָ כַּטּוֹב וְכַיָּשָׁר בְּעֵינֶיךָ לַעֲשׂוֹת לָנוּ עֲשֵֽׂה׃ve'atah-hinenv-veyadekha-khatvov-vekhayashar-ve'eyneykha-la'ashvot-lanv-'asheh
KJV: And now, behold, we are in thine hand: as it seemeth good and right unto thee to do unto us, do.
AKJV: And now, behold, we are in your hand: as it seems good and right to you to do to us, do.
ASV: And now, behold, we are in thy hand: as it seemeth good and right unto thee to do unto us, do.
YLT: and now, lo, we are in thy hand, as it is good, and as it is right in thine eyes to do to us--do.'
Commentary WitnessJoshua 9:25Quoted commentary witness
Commentary Witness
Joshua 9:25
Verse 25 We are in thine hand - Entirely in thy power. As it seemeth good and right unto thee - do - Whatever justice and mercy dictate to thee to do to us, that perform. They expect justice, because they deceived the Israelites; but they expect mercy also, because they were driven to use this expedient for fear of losing their lives. The appeal to Joshua is full of delicacy and cogent argument.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:25
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Israelites
Exposition: Joshua 9:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And now, behold, we are in thine hand: as it seemeth good and right unto thee to do unto us, do.'. 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 9:26
Hebrew
וַיַּעַשׂ לָהֶם כֵּן וַיַּצֵּל אוֹתָם מִיַּד בְּנֵֽי־יִשְׂרָאֵל וְלֹא הֲרָגֽוּם׃vaya'ash-lahem-khen-vayatzel-'votam-miyad-veney-yishera'el-velo'-haragvm
KJV: And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not.
AKJV: And so did he to them, and delivered them out of the hand of the children of Israel, that they slew them not.
ASV: And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not.
YLT: And he doth to them so, and delivereth them from the hand of the sons of Israel, and they have not slain them;
Commentary WitnessJoshua 9:26Quoted commentary witness
Commentary Witness
Joshua 9:26
Verse 26 And so did he unto them - That is, he acted according to justice and mercy: he delivered them out of the hands of the people, so that they slew them not - here was mercy; and he made them hewers of wood and drawers of water for the congregation, and to the altar of God - here was justice. Thus Joshua did nothing but what was good and right, not only in his own eyes, but also in the eyes of the Lord. How long the Gibeonites were preserved as a distinct people after this, we know not. That they existed in the time of David, is evident from the circumstance mentioned on Jos 9:19. They are not mentioned after the captivity; and it is probable that they were nearly annihilated by the persecution raised up against them by Saul. Some suppose that the Gibeonites existed under the appellation of Nethinim; but of this there is no decisive proof; the Nethinim were probably slaves of a different race. On what we meet with in this chapter, we may make the following observations. 1. The Gibeonites told lies, in order to save their lives. No expediency can justify this, nor are we called to attempt it. The Gibeonites were heathens, and we can expect nothing better from them. See note at the end of Jos 2:24 (note). 2. They did not profit by their falsity: had they come in fairly, sought peace, and renounced their idolatry, they would have had life on honorable terms. As it was, they barely escaped with their lives, and were utterly deprived of their political liberty. Even the good that is sought by unlawful means has God's curse on it. 3. We need not be solicitous for the character of the Gibeonites here; they are neither our models, nor believers in the true God, and therefore pure religion is not concerned in their prevarication and falsity. 4. We see here of what solemn importance an oath was considered among the people of God; they swore to their own hurt, and changed not. When once they had bound themselves to their Maker, they did not believe that any changing circumstances could justify a departure from so awful an obligation. Thus, reader, shouldst thou fear a lie, and tremble at an oath.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lord
- David
- Saul
- Nethinim
- Maker
- Thus
Exposition: Joshua 9:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not.'. 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 9:27
Hebrew
וַיִּתְּנֵם יְהוֹשֻׁעַ בַּיּוֹם הַהוּא חֹטְבֵי עֵצִים וְשֹׁאֲבֵי מַיִם לָֽעֵדָה וּלְמִזְבַּח יְהוָה עַד־הַיּוֹם הַזֶּה אֶל־הַמָּקוֹם אֲשֶׁר יִבְחָֽר׃vayitenem-yehvoshu'a-vayvom-hahv'-chotevey-'etziym-vesho'avey-mayim-la'edah-vlemizevach-yehvah-'ad-hayvom-hazeh-'el-hamaqvom-'asher-yivechar
KJV: And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose.
AKJV: And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even to this day, in the place which he should choose.
ASV: And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of Jehovah, unto this day, in the place which he should choose.
YLT: and Joshua maketh them on that day hewers of wood and drawers of water for the company, and for the altar of Jehovah, unto this day, at the place which He doth choose.
Commentary Witness (Generated)Joshua 9:27Generated editorial synthesis
Commentary Witness (Generated)
Joshua 9:27
Joshua 9:27 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 them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose.'. 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 9:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 9:27
Exposition: Joshua 9:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose.'. 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
20
Generated editorial witnesses
7
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Joshua 9:1
- Joshua 9:2
- Joshua 9:3
- Joshua 9:4
- Joshua 9:5
- Joshua 9:6
- Joshua 9:7
- Joshua 9:8
- Joshua 9:9
- Joshua 9:10
- Joshua 9:11
- Joshua 9:12
- Joshua 9:13
- Joshua 9:14
- Gen 15:10
- Joshua 9:15
- Joshua 9:16
- Joshua 9:17
- Joshua 9:18
- 2Sam 21:2-9
- Eze 17:18
- Eze 17:19
- Joshua 9:19
- Joshua 9:20
- Joshua 9:21
- Joshua 9:22
- Gen 9:26
- Joshua 9:23
- Joshua 9:24
- Joshua 9:25
- Joshua 9:26
- Joshua 9:27
Named authorities or texts surfaced in commentary
- Hittites
- Amorites
- Canaanites
- Perizzites
- Hivites
- Jebusites
- Joshua
- Gibeon
- Ai
- Israelites
- Mediterranean Sea
- Phoenicians
- Syrians
- Sidonians
- Philistines
- Israel
- Benjamin
- Jehovah
- Egypt
- Og
- Canaan
- The Gibeonites
- Jordan
- Heshbon
- Bashan
- Ashtaroth
- Thummim
- Lord
- Gilgal
- David
- Gibeonites
- Jericho
- Saul
- Noah
- Chetrees
- Dr
- Shaw
- Arvieux
- Mr
- Obs
- Nethinim
- Maker
- Thus
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Commentary Witness
Joshua 9:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 9:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness