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Selected Verse: Joshua 5:1 - Strong Concordance

Verse	Translation	Text
Jos 5:1	Strong Concordance	And it came to pass, when all the kings [04428] of the Amorites [0567], which were on the side [05676] of Jordan [03383] westward [03220], and all the kings [04428] of the Canaanites [03669], which were by the sea [03220], heard [08085] that the LORD [03068] had dried up [03001] the waters [04325] of Jordan [03383] from before [06440] the children [01121] of Israel [03478], until we were passed over [05674], that their heart [03824] melted [04549], neither was there spirit [07307] in them any more, because [06440] of the children [01121] of Israel [03478].
	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
THE CANAANITES AFRAID. (Jos 5:1) 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--Under the former designation were included the people who inhabited the mountainous region, and under the latter those who were on the seacoast of Palestine. heard that the Lord had dried up the waters of Jordan . . . that their heart melted--They had probably reckoned on the swollen river interposing for a time a sure barrier of defense. But seeing it had been completely dried up, they were completely paralyzed by so incontestable a proof that God was on the side of the invaders. In fact, the conquest had already begun in the total prostration of spirit among the native chiefs. "Their heart melted," but unhappily not into faith and penitent submission.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

THE CANAANITES AFRAID. (Jos 5:1)

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--Under the former designation were included the people who inhabited the mountainous region, and under the latter those who were on the seacoast of Palestine.

heard that the Lord had dried up the waters of Jordan . . . that their heart melted--They had probably reckoned on the swollen river interposing for a time a sure barrier of defense. But seeing it had been completely dried up, they were completely paralyzed by so incontestable a proof that God was on the side of the invaders. In fact, the conquest had already begun in the total prostration of spirit among the native chiefs. "Their heart melted," but unhappily not into faith and penitent submission.

Notes on the Bible, by Albert Barnes, [1834]
The Amorites were the principal of those nations which occupied the hill country of Judaea (Gen 10:16 note); the Canaanites of those that dwelt on the coast and low lands. These words are therefore equivalent to "all the kings of the highlanders, and all the kings of the lowlanders:" i. e. the kings of all the tribes of the country. Until we were passed over - The use of the first person has been noted here, and in Jos 5:6 (compare Act 16:10), as suggesting the hand of one who himself shared in what he describes. But the text as read (though not written) by the Jewish authorities here, has the third person; as have some manuscripts, Septuagint, Vulgate, etc.: and a change of person like this in Hebrew, even if the text stand, does not of itself warrant the inference. (Compare Psa 66:6.)

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Circumcision of the People. - Jos 5:1. Whilst, on the one hand, the approach of the passover rendered it desirable that the circumcision of those who had remained uncircumcised should be carried out without delay, on the other hand the existing circumstances were most favourable for the performance of this covenant duty, inasmuch as the miracle wrought in connection with the passage through the Jordan had thrown the Canaanites into such alarm that there was no fear of their attacking the Israelitish camp. To indicate this, the impression produced by this miracle is described, namely, that all the kings of Canaan had been thrown into despair in consequence. All the tribes of Canaan are grouped together here under the names of Amorites and Canaanites, the tribes in possession of the mountains being all called Amorites, and those who lived by the sea, i.e., by the shore of the Mediterranean, Canaanites (vid., Jos 1:4): for the Amorites upon the mountains were the strongest of all the Canaanitish tribes at that time (see at Gen 10:16); whilst the name Canaanites, i.e., the bent one (see at Gen 9:25), was peculiarly appropriate to the inhabitants of the lowlands, who relied upon trade more than upon warfare, and were probably dependent upon the strong and mighty Amorites. The application of the expression "beyond Jordan" (Eng. Ver. "on the side of") to the country on this side, may be explained on the ground that the historian was still writing from the stand-point of the crossing. But in order to prevent any misunderstanding, he adds "towards the west," as he had previously added "towards the sunrise," in Jos 1:15, when speaking of the land on the eastern side. That we have the report of an eye-witness here is evident from the words, "until we were passed over:" the reading of the Keri, עברם (till they were passed over), is nothing but an arbitrary and needless conjecture, and ought not to have been preferred by Bleek and others, notwithstanding the fact that the ancient versions and some MSS also adopt it. Jos 5:2-8 At that time (sc., the time of their encampment at Gilgal, and when the Canaanites were in despair) Joshua had the people "circumcised again, the second time." The word שׁנית (a second time) is only added to give emphasis to שׁוּב, or as an explanation of it, and is not to be pressed, either here or in Isa 11:11, as though it denoted the repetition of the same act in every respect, i.e., of an act of circumcision which had once before been performed upon the whole nation. It merely expresses this meaning, "circumcise the people again, or the second time, as it was formerly circumcised" (i.e., a circumcised people, not in the same manner in which it once before had circumcision performed upon it). When the people came out of Egypt they were none of them uncircumcised, as distinctly affirmed in Jos 5:5; but during their journey through the wilderness circumcision had been neglected, so that now the nation was no longer circumcised, and therefore it was necessary that circumcision should be performed upon the nation as a whole, by circumcising all who were uncircumcised. The opinion of Masius and O. v. Gerlach, that the expression "the second time" refers to the introduction of circumcision, when Abraham was circumcised with all his house, is very far-fetched. צרים חרבות are not "sharp knives," but "stone knives," which were used according to ancient custom (see at Exo 4:25), literally knives of rocks (the plural zurim is occasioned by charboth, as in Num 13:32, etc.; the singular might have been used: see Ewald, 270, c.). Jos 5:3 Joshua had the circumcision performed "at the hill of the foreskins," as the place was afterwards called from the fact that the foreskins were buried there. Jos 5:4-7 The reason for the circumcision of the whole nation was the following: all the fighting men who came out of Egypt had died in the wilderness by the way; for all the people that came out were circumcised; but all that were born in the wilderness during the journey had not been circumcised (ממּצרים בּצאתם, on their coming out of Egypt, which only came to an end on their arrival in Canaan). They walked forty years in the wilderness; till all the people - that is to say, all the fighting men - who came out of Egypt were consumed, because they had not hearkened to the voice of the Lord, and had been sentenced by the Lord to die in the wilderness (Jos 5:6; cf. Num 14:26., Num 26:64-65, and Deu 2:14-16). But He (Jehovah) set up their sons in their place, i.e., He caused them to take their place; and these Joshua circumcised (i.e., had them circumcised), for they were uncircumcised, because they had not been circumcised by the way. This explains the necessity for a general circumcision of all the people, but does not state the reason why those who were born in the wilderness had not been circumcised. All that is affirmed in Jos 5:5 and Jos 5:7 is, that this had not taken place "by the way." The true reason may be gathered from Jos 5:6, if we compare the statement made in this verse, "for the children of Israel walked forty years in the wilderness, till all the men that were capable of bearing arms were consumed ... unto whom the Lord sware that He would not show them the land promised to the fathers," with the sentence pronounced by God to which these words refer, viz., Num 14:29-34. The Lord is then said to have sworn that all the men of twenty years old and upwards, who had murmured against Him, should perish in the wilderness; and though their sons should enter the promised land, they too should pasture, i.e., lead a nomad life, for forty years in the wilderness, and bear the apostasy of their fathers, till their bodies had fallen in the desert. This clearly means, that not only was the generation that came out of Egypt sentenced to die in the wilderness because of its rebellion against the Lord, and therefore rejected by God, but the sons of this generation had to bear the whoredom, i.e., the apostasy of their fathers from the Lord, for the period of forty years, until the latter had been utterly consumed; that is to say, during all this time they were to endure the punishment of rejection along with their fathers: with this difference alone, that the sons were not to die in the wilderness, but were to be brought into the promised land after their fathers were dead. The sentence upon the fathers, that their bodies should fall in the desert, was unquestionably a rejection of them on the part of God, an abrogation of the covenant with them. This punishment was also to be borne by their sons; and hence the reason why those who were born in the desert by the way were not circumcised. As the covenant of the Lord with the fathers was abrogated, the sons of the rejected generation were not to receive the covenant sign of circumcision. Nevertheless this abrogation of the covenant with the generation that had been condemned, was not a complete dissolution of the covenant relation, so far as the nation as a whole was concerned, since the whole nation had not been rejected, but only the generation of men that were capable of bearing arms when they came out of Egypt, whilst the younger generation which had grown up in the desert was to be delivered from the ban, which rested upon it as well, and brought into the land of Canaan when the time of punishment had expired. For this reason the Lord did not withdraw from the nation every sign of His grace; but in order that the consciousness might still be sustained in the young and rising generation, that the covenant would be set up again with them when the time of punishment had expired, He left them not only the presence of the pillar of cloud and fire, but also the manna and other tokens of His grace, the continuance of which therefore cannot be adduced as an argument against our view of the time of punishment as a temporary suspension of the covenant. But if this was the reason for the omission of circumcision, (Note: This reason was admitted even by Calvin, and has been well supported by Hengstenberg (Diss. ii. pp. 13ff.). The arguments adduced by Kurtz in opposition to this view are altogether unfounded. We have already observed that the reason for the suspension is not given in Jos 5:7; and the further remark, that in Jos 5:5 ("all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised") the book of Joshua dates the suspension not from the sentence of rejection, but expressly and undoubtedly (?) from the departure from Egypt, has no force whatever, unless we so press the word all ("all the people that were born in the desert") as not to allow of the slightest exception. But this is decidedly precluded by the fact, that we cannot imagine it possible for God to have established His covenant with the people at a time when they had neglected the fundamental law of the covenant, the transgression of which was threatened with destruction (Gen 17:14), by neglecting to circumcise all the children who had been born between the departure from Egypt and the conclusion of the covenant at Sinai. We are also prevented from pressing the little word "all" in this manner by the evident meaning of the words before us. In Jos 5:4 and Jos 5:5 the Israelites are divided into two classes: (1) All the people that came out of Egypt and were circumcised; and (2) All the people that were born in the desert and were uncircumcised. The first of these died in the wilderness, the second came to Canaan and were circumcised by Joshua at Gilgal. But if we should press the word "all" in these clauses, it would follow that all the male children who were under twenty years of age at the time of the exodus, either died in the desert or were circumcised a second time at Gilgal. Lastly, it does not follow from Jos 5:6 that the circumcision was suspended for exactly forty years; for the forty years during which Israel journeyed in the desert until the murmuring generation was consumed, are to be interpreted by Num 14:33-34, and amounted, chronologically considered, to no more than thirty-eight years and a few months. On the other hand, the other very general view which Kurtz adopts - namely, that the circumcision was omitted during the journey through the desert on account of the hardships connected with travelling, and because it was impossible to have regard to particular families who might wish for longer rest on account of their children who had just been circumcised, and were suffering from the wound, just at the time when they had to decamp and journey onward, and they could not well be left behind - throws but little light upon the subject, as the assumption that the people were constantly wandering about for forty years is altogether an unfounded one. The Israelites were not always wandering about: not only did they stay at Sinai for eleven whole months, but even after that they halted for weeks and months at the different places of encampment, when they might have circumcised their children without the slightest danger of their suffering from the wound.) it did not commence till the second year of their journey, viz., at the time when the murmuring nation was rejected at Kadesh (Num 14); so that by "all the people that were born in the wilderness" we are to understand those who were born after that time, and during the last thirty-eight years of their wanderings, just as "all the people that came out of Egypt" are to be understood as signifying only those men who were twenty years old and upwards when they came out. Consequently circumcision was suspended as long as the nation was under the ban of the divine sentence pronounced upon it at Kadesh. This sentence was exhausted when they crossed the brook Zared and entered the country of the Amorites (compare Deu 2:14 with Num 21:12-13). Why, then, was not the circumcision performed during the encampment in the steppes of Moab either before or after the numbering, since all those who had been sentenced to die in the wilderness were already dead (Num 26:65)? The different answers which have been given to this question are some of them wrong, and others incomplete. For example, the opinion held by some, that the actual reason was that the forty years had not yet expired, is incorrect (see Deu 2:14). And the uncertainty how long they would remain in the steppes of Moab cannot be adduced as an explanation, as there were no circumstances existing that were likely to occasion a sudden and unexpected departure from Shittim. The reason why Moses did not renew the circumcision before the end of his own life, is to be sought for in the simple fact that he would not undertake an act of such importance without an express command from the Lord, especially as he was himself under sentence to die without entering the promised land. But the Lord did not enjoin the renewal of the covenant sign before Israel had been conducted into the promised land, because He saw fit first of all to incline the hearts of the people to carry out His commandment through this magnificent proof of His grace. It is the rule of divine grace first to give and then to ask. As the Lord did not enjoin circumcision as a covenant duty upon Abraham himself till He had given him a practical proof of His grace by leading him to Canaan, and by repeated promises of a numerous posterity, and of the eventual possession of the land; and just as He did not give the law to the children of Israel at Sinai till He had redeemed them with a mighty arm from the bondage of Egypt, and borne them on eagles' wings, and brought them to Himself, and had thereby made them willing to promise gladly to fulfil all that He should say to them as His covenant nation; so now He did not require the renewal of circumcision, which involved as the covenant sign the observance of the whole law, till He had given His people practical proofs, through the help afforded in the defeat of Sihon and Og, the kings of the Amorites, and in the miraculous division of the waters of Jordan, that He was able to remove all the obstacles that might lie in the way of the fulfilment of His promises, and give them the promised land for their inheritance, as He had sworn to their fathers. Jos 5:8 When the rite of circumcision had been performed upon them all, the people remained quietly in the camp till those who were circumcised had recovered. "They abode in their places," i.e., sat still as they were, without attempting anything. חיה, to revive (Gen 45:27; Job 14:14), or recover (Kg2 1:2; Kg2 8:8, etc.). The circumcision of the people could not be performed earlier than the day after the crossing of the Jordan, i.e., according to Jos 4:19, not earlier than the 11th day of the first month. Now, as the passover was to be kept, and actually was kept, on the 14th (Jos 5:10), the two accounts are said to be irreconcilable, and the account of the circumcision has been set down as a later and unhistorical legend. But the objections made to the historical credibility of this account - viz., that the suffering consequent upon circumcision made a person ill for several days, and according to Gen 34:25 was worst on the third day, so that the people could not have kept the passover on that day, and also that the people could not possibly have been all circumcised on one day - are founded upon false assumptions. In the latter, for example, the number of persons to be circumcised is estimated, most absurdly, at a million; whereas, according to the general laws of population, the whole of the male population of Israel, which contained only 601,730 of twenty years of age and upwards, besides 23,000 Levites of a month old and upwards, when the census was taken a short time before in the steppes of Moab, could not amount to more than a million in all, and of these between 280,000 and 330,000 were thirty-eight years old, and therefore, having been born before the sentence was pronounced upon the nation at Kadesh, and for the most part before the exodus from Egypt, had been already circumcised, so that there were only 670,000, or at the most 720,000, to be circumcised now. Consequently the proportion between the circumcised and uncircumcised was one to three or three and a half; and the operation could therefore be completed without any difficulty in the course of a single day. As regards the consequences of this operation, Gen 34:25 by no means proves that the pain was most acute on the third day; and even it this really were the case, it would not prevent the keeping of the passover, as the lambs could have been killed and prepared by the 280,000 or 330,000 circumcised men; and even those who were still unwell could join in the meal, since it was only Levitical uncleanness, and not disease or pain, which formed a legal impediment to this (Num 9:10.). (Note: For the basis upon which this computation rests, see Keil's Commentary on Joshua, p. 139 (Eng. trans. 1857).) But if there were about 300,000 men of the age of forty and upwards who could not only perform the rite of circumcision upon their sons or younger brother, but, if necessary, were able at any moment to draw the sword, there was no reason whatever for their being afraid of an attack on the part of the Canaanites, even if the latter had not been paralyzed by the miraculous crossing of the Jordan. Jos 5:9 When the circumcision was completed, the Lord said to Joshua, "This day have I rolled away the reproach of Egypt from off you." "The reproach of Egypt" is the reproach proceeding from Egypt, as "the reproach of Moab," in Zep 2:8, is the reproach heaped upon Israel by Moab (cf. Isa 51:7; Eze 16:57). We are not to understand by this the Egyptian bondage, or the misery which still cleaved to the Israelites from Egypt, and the still further misery which they had suffered during their journey, on account of the displeasure of Jehovah (Knobel), but the reproach involved in the thoughts and sayings of the Egyptians, that Jehovah had brought the Israelites out of Egypt to destroy them in the desert (Exo 32:12; Num 14:13-16; Deu 9:28), which rested upon Israel as long as it was condemned to wander restlessly about and to die in the wilderness. This reproach was rolled away from Israel with the circumcision of the people at Gilgal, inasmuch as this act was a practical declaration of the perfect restoration of the covenant, and a pledge that the Lord would now give them the land of Canaan for their inheritance. From this occurrence the place where the Israelites were encamped received the name of Gilgal, viz., "rolling away," from גּלל, to roll. This explanation and derivation of the name is not to be pronounced incorrect and unhistorical, simply because it merely preserves the subordinate idea of rolling, instead of the fuller idea of the rolling away of reproach. For the intention was not to form a word which should comprehend the whole affair with exhaustive minuteness, but simply to invent a striking name which should recall the occurrence, like the name Tomi, of which Ovid gives the following explanation: Inde Tomos dictus locus est quia fertur in illo membra soror fratris consecuisse sui (Trist. iii. 9, 33). Knobel is wrong in maintaining that the name should be explained in a different way, and that this Gilgal is the same as Geliloth (circles) in Jos 18:17 (see the explanation given at Jos 15:7). The word gilgal, formed from גלל, to roll, signifies primarily rolling, then a wheel (Isa 28:28); and if by possibility it signifies orbis also, like גּליל, this is neither the original nor the only meaning of the word. According to Josephus (Ant. Jos 18:1, Jos 18:4), Israel encamped fifty stadia, i.e., two hours and a half, from the Jordan, and ten stadia, or half an hour, from Jericho-that is to say, in the plain or steppe between Jericho and the Jordan, in an uninhabited and uncultivated spot, which received the name of Gilgal for the first time, as the place where the Israelites were encamped. No town or village ever existed there, either at the period in question or at any later time. The only other places in which this Gilgal can be shown to be evidently referred to, are Mic 6:5 and Sa2 19:6, Sa2 19:41; and the statement made by Eusebius in the Onom. s. v. Galgala, δείκνυται ὁ τόπος ἔρημος ὡς ἱερὸς θρησκευόμενος, which Jerome paraphrases thus, "Even to the present day a deserted place is pointed out at the second mile from Jericho, which is held in amazing reverence by the inhabitants of that region," by no means proves the existence of a town or village there in the time of the Israelites. Consequently it is not to be wondered at, that in spite of repeated search, Robinson has not been able to discover any remains of Gilgal to the east of Jericho, or to meet with any Arab who could tell him of such a name in this locality (see Rob. Pal. ii. pp. 287-8 and 278). On the situation of the Gilgal mentioned in Jos 9:6; Jos 10:6, etc., see at Jos 8:35.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Circumcision of the People. - Jos 5:1. Whilst, on the one hand, the approach of the passover rendered it desirable that the circumcision of those who had remained uncircumcised should be carried out without delay, on the other hand the existing circumstances were most favourable for the performance of this covenant duty, inasmuch as the miracle wrought in connection with the passage through the Jordan had thrown the Canaanites into such alarm that there was no fear of their attacking the Israelitish camp. To indicate this, the impression produced by this miracle is described, namely, that all the kings of Canaan had been thrown into despair in consequence. All the tribes of Canaan are grouped together here under the names of Amorites and Canaanites, the tribes in possession of the mountains being all called Amorites, and those who lived by the sea, i.e., by the shore of the Mediterranean, Canaanites (vid., Jos 1:4): for the Amorites upon the mountains were the strongest of all the Canaanitish tribes at that time (see at Gen 10:16); whilst the name Canaanites, i.e., the bent one (see at Gen 9:25), was peculiarly appropriate to the inhabitants of the lowlands, who relied upon trade more than upon warfare, and were probably dependent upon the strong and mighty Amorites. The application of the expression "beyond Jordan" (Eng. Ver. "on the side of") to the country on this side, may be explained on the ground that the historian was still writing from the stand-point of the crossing. But in order to prevent any misunderstanding, he adds "towards the west," as he had previously added "towards the sunrise," in Jos 1:15, when speaking of the land on the eastern side. That we have the report of an eye-witness here is evident from the words, "until we were passed over:" the reading of the Keri, עברם (till they were passed over), is nothing but an arbitrary and needless conjecture, and ought not to have been preferred by Bleek and others, notwithstanding the fact that the ancient versions and some MSS also adopt it.

Jos 5:2-8

At that time (sc., the time of their encampment at Gilgal, and when the Canaanites were in despair) Joshua had the people "circumcised again, the second time." The word שׁנית (a second time) is only added to give emphasis to שׁוּב, or as an explanation of it, and is not to be pressed, either here or in Isa 11:11, as though it denoted the repetition of the same act in every respect, i.e., of an act of circumcision which had once before been performed upon the whole nation. It merely expresses this meaning, "circumcise the people again, or the second time, as it was formerly circumcised" (i.e., a circumcised people, not in the same manner in which it once before had circumcision performed upon it). When the people came out of Egypt they were none of them uncircumcised, as distinctly affirmed in Jos 5:5; but during their journey through the wilderness circumcision had been neglected, so that now the nation was no longer circumcised, and therefore it was necessary that circumcision should be performed upon the nation as a whole, by circumcising all who were uncircumcised. The opinion of Masius and O. v. Gerlach, that the expression "the second time" refers to the introduction of circumcision, when Abraham was circumcised with all his house, is very far-fetched. צרים חרבות are not "sharp knives," but "stone knives," which were used according to ancient custom (see at Exo 4:25), literally knives of rocks (the plural zurim is occasioned by charboth, as in Num 13:32, etc.; the singular might have been used: see Ewald, 270, c.).

Jos 5:3

Joshua had the circumcision performed "at the hill of the foreskins," as the place was afterwards called from the fact that the foreskins were buried there.

Jos 5:4-7

The reason for the circumcision of the whole nation was the following: all the fighting men who came out of Egypt had died in the wilderness by the way; for all the people that came out were circumcised; but all that were born in the wilderness during the journey had not been circumcised (ממּצרים בּצאתם, on their coming out of Egypt, which only came to an end on their arrival in Canaan). They walked forty years in the wilderness; till all the people - that is to say, all the fighting men - who came out of Egypt were consumed, because they had not hearkened to the voice of the Lord, and had been sentenced by the Lord to die in the wilderness (Jos 5:6; cf. Num 14:26., Num 26:64-65, and Deu 2:14-16). But He (Jehovah) set up their sons in their place, i.e., He caused them to take their place; and these Joshua circumcised (i.e., had them circumcised), for they were uncircumcised, because they had not been circumcised by the way. This explains the necessity for a general circumcision of all the people, but does not state the reason why those who were born in the wilderness had not been circumcised. All that is affirmed in Jos 5:5 and Jos 5:7 is, that this had not taken place "by the way." The true reason may be gathered from Jos 5:6, if we compare the statement made in this verse, "for the children of Israel walked forty years in the wilderness, till all the men that were capable of bearing arms were consumed ... unto whom the Lord sware that He would not show them the land promised to the fathers," with the sentence pronounced by God to which these words refer, viz., Num 14:29-34. The Lord is then said to have sworn that all the men of twenty years old and upwards, who had murmured against Him, should perish in the wilderness; and though their sons should enter the promised land, they too should pasture, i.e., lead a nomad life, for forty years in the wilderness, and bear the apostasy of their fathers, till their bodies had fallen in the desert. This clearly means, that not only was the generation that came out of Egypt sentenced to die in the wilderness because of its rebellion against the Lord, and therefore rejected by God, but the sons of this generation had to bear the whoredom, i.e., the apostasy of their fathers from the Lord, for the period of forty years, until the latter had been utterly consumed; that is to say, during all this time they were to endure the punishment of rejection along with their fathers: with this difference alone, that the sons were not to die in the wilderness, but were to be brought into the promised land after their fathers were dead. The sentence upon the fathers, that their bodies should fall in the desert, was unquestionably a rejection of them on the part of God, an abrogation of the covenant with them. This punishment was also to be borne by their sons; and hence the reason why those who were born in the desert by the way were not circumcised. As the covenant of the Lord with the fathers was abrogated, the sons of the rejected generation were not to receive the covenant sign of circumcision. Nevertheless this abrogation of the covenant with the generation that had been condemned, was not a complete dissolution of the covenant relation, so far as the nation as a whole was concerned, since the whole nation had not been rejected, but only the generation of men that were capable of bearing arms when they came out of Egypt, whilst the younger generation which had grown up in the desert was to be delivered from the ban, which rested upon it as well, and brought into the land of Canaan when the time of punishment had expired. For this reason the Lord did not withdraw from the nation every sign of His grace; but in order that the consciousness might still be sustained in the young and rising generation, that the covenant would be set up again with them when the time of punishment had expired, He left them not only the presence of the pillar of cloud and fire, but also the manna and other tokens of His grace, the continuance of which therefore cannot be adduced as an argument against our view of the time of punishment as a temporary suspension of the covenant.

But if this was the reason for the omission of circumcision,

(Note: This reason was admitted even by Calvin, and has been well supported by Hengstenberg (Diss. ii. pp. 13ff.). The arguments adduced by Kurtz in opposition to this view are altogether unfounded. We have already observed that the reason for the suspension is not given in Jos 5:7; and the further remark, that in Jos 5:5 ("all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised") the book of Joshua dates the suspension not from the sentence of rejection, but expressly and undoubtedly (?) from the departure from Egypt, has no force whatever, unless we so press the word all ("all the people that were born in the desert") as not to allow of the slightest exception. But this is decidedly precluded by the fact, that we cannot imagine it possible for God to have established His covenant with the people at a time when they had neglected the fundamental law of the covenant, the transgression of which was threatened with destruction (Gen 17:14), by neglecting to circumcise all the children who had been born between the departure from Egypt and the conclusion of the covenant at Sinai. We are also prevented from pressing the little word "all" in this manner by the evident meaning of the words before us. In Jos 5:4 and Jos 5:5 the Israelites are divided into two classes: (1) All the people that came out of Egypt and were circumcised; and (2) All the people that were born in the desert and were uncircumcised. The first of these died in the wilderness, the second came to Canaan and were circumcised by Joshua at Gilgal. But if we should press the word "all" in these clauses, it would follow that all the male children who were under twenty years of age at the time of the exodus, either died in the desert or were circumcised a second time at Gilgal. Lastly, it does not follow from Jos 5:6 that the circumcision was suspended for exactly forty years; for the forty years during which Israel journeyed in the desert until the murmuring generation was consumed, are to be interpreted by Num 14:33-34, and amounted, chronologically considered, to no more than thirty-eight years and a few months. On the other hand, the other very general view which Kurtz adopts - namely, that the circumcision was omitted during the journey through the desert on account of the hardships connected with travelling, and because it was impossible to have regard to particular families who might wish for longer rest on account of their children who had just been circumcised, and were suffering from the wound, just at the time when they had to decamp and journey onward, and they could not well be left behind - throws but little light upon the subject, as the assumption that the people were constantly wandering about for forty years is altogether an unfounded one. The Israelites were not always wandering about: not only did they stay at Sinai for eleven whole months, but even after that they halted for weeks and months at the different places of encampment, when they might have circumcised their children without the slightest danger of their suffering from the wound.)

it did not commence till the second year of their journey, viz., at the time when the murmuring nation was rejected at Kadesh (Num 14); so that by "all the people that were born in the wilderness" we are to understand those who were born after that time, and during the last thirty-eight years of their wanderings, just as "all the people that came out of Egypt" are to be understood as signifying only those men who were twenty years old and upwards when they came out. Consequently circumcision was suspended as long as the nation was under the ban of the divine sentence pronounced upon it at Kadesh. This sentence was exhausted when they crossed the brook Zared and entered the country of the Amorites (compare Deu 2:14 with Num 21:12-13). Why, then, was not the circumcision performed during the encampment in the steppes of Moab either before or after the numbering, since all those who had been sentenced to die in the wilderness were already dead (Num 26:65)? The different answers which have been given to this question are some of them wrong, and others incomplete. For example, the opinion held by some, that the actual reason was that the forty years had not yet expired, is incorrect (see Deu 2:14). And the uncertainty how long they would remain in the steppes of Moab cannot be adduced as an explanation, as there were no circumstances existing that were likely to occasion a sudden and unexpected departure from Shittim. The reason why Moses did not renew the circumcision before the end of his own life, is to be sought for in the simple fact that he would not undertake an act of such importance without an express command from the Lord, especially as he was himself under sentence to die without entering the promised land. But the Lord did not enjoin the renewal of the covenant sign before Israel had been conducted into the promised land, because He saw fit first of all to incline the hearts of the people to carry out His commandment through this magnificent proof of His grace. It is the rule of divine grace first to give and then to ask. As the Lord did not enjoin circumcision as a covenant duty upon Abraham himself till He had given him a practical proof of His grace by leading him to Canaan, and by repeated promises of a numerous posterity, and of the eventual possession of the land; and just as He did not give the law to the children of Israel at Sinai till He had redeemed them with a mighty arm from the bondage of Egypt, and borne them on eagles' wings, and brought them to Himself, and had thereby made them willing to promise gladly to fulfil all that He should say to them as His covenant nation; so now He did not require the renewal of circumcision, which involved as the covenant sign the observance of the whole law, till He had given His people practical proofs, through the help afforded in the defeat of Sihon and Og, the kings of the Amorites, and in the miraculous division of the waters of Jordan, that He was able to remove all the obstacles that might lie in the way of the fulfilment of His promises, and give them the promised land for their inheritance, as He had sworn to their fathers.

Jos 5:8

When the rite of circumcision had been performed upon them all, the people remained quietly in the camp till those who were circumcised had recovered. "They abode in their places," i.e., sat still as they were, without attempting anything. חיה, to revive (Gen 45:27; Job 14:14), or recover (Kg2 1:2; Kg2 8:8, etc.). The circumcision of the people could not be performed earlier than the day after the crossing of the Jordan, i.e., according to Jos 4:19, not earlier than the 11th day of the first month. Now, as the passover was to be kept, and actually was kept, on the 14th (Jos 5:10), the two accounts are said to be irreconcilable, and the account of the circumcision has been set down as a later and unhistorical legend. But the objections made to the historical credibility of this account - viz., that the suffering consequent upon circumcision made a person ill for several days, and according to Gen 34:25 was worst on the third day, so that the people could not have kept the passover on that day, and also that the people could not possibly have been all circumcised on one day - are founded upon false assumptions. In the latter, for example, the number of persons to be circumcised is estimated, most absurdly, at a million; whereas, according to the general laws of population, the whole of the male population of Israel, which contained only 601,730 of twenty years of age and upwards, besides 23,000 Levites of a month old and upwards, when the census was taken a short time before in the steppes of Moab, could not amount to more than a million in all, and of these between 280,000 and 330,000 were thirty-eight years old, and therefore, having been born before the sentence was pronounced upon the nation at Kadesh, and for the most part before the exodus from Egypt, had been already circumcised, so that there were only 670,000, or at the most 720,000, to be circumcised now. Consequently the proportion between the circumcised and uncircumcised was one to three or three and a half; and the operation could therefore be completed without any difficulty in the course of a single day. As regards the consequences of this operation, Gen 34:25 by no means proves that the pain was most acute on the third day; and even it this really were the case, it would not prevent the keeping of the passover, as the lambs could have been killed and prepared by the 280,000 or 330,000 circumcised men; and even those who were still unwell could join in the meal, since it was only Levitical uncleanness, and not disease or pain, which formed a legal impediment to this (Num 9:10.).

(Note: For the basis upon which this computation rests, see Keil's Commentary on Joshua, p. 139 (Eng. trans. 1857).)

But if there were about 300,000 men of the age of forty and upwards who could not only perform the rite of circumcision upon their sons or younger brother, but, if necessary, were able at any moment to draw the sword, there was no reason whatever for their being afraid of an attack on the part of the Canaanites, even if the latter had not been paralyzed by the miraculous crossing of the Jordan.

Jos 5:9

When the circumcision was completed, the Lord said to Joshua, "This day have I rolled away the reproach of Egypt from off you." "The reproach of Egypt" is the reproach proceeding from Egypt, as "the reproach of Moab," in Zep 2:8, is the reproach heaped upon Israel by Moab (cf. Isa 51:7; Eze 16:57). We are not to understand by this the Egyptian bondage, or the misery which still cleaved to the Israelites from Egypt, and the still further misery which they had suffered during their journey, on account of the displeasure of Jehovah (Knobel), but the reproach involved in the thoughts and sayings of the Egyptians, that Jehovah had brought the Israelites out of Egypt to destroy them in the desert (Exo 32:12; Num 14:13-16; Deu 9:28), which rested upon Israel as long as it was condemned to wander restlessly about and to die in the wilderness. This reproach was rolled away from Israel with the circumcision of the people at Gilgal, inasmuch as this act was a practical declaration of the perfect restoration of the covenant, and a pledge that the Lord would now give them the land of Canaan for their inheritance. From this occurrence the place where the Israelites were encamped received the name of Gilgal, viz., "rolling away," from גּלל, to roll. This explanation and derivation of the name is not to be pronounced incorrect and unhistorical, simply because it merely preserves the subordinate idea of rolling, instead of the fuller idea of the rolling away of reproach. For the intention was not to form a word which should comprehend the whole affair with exhaustive minuteness, but simply to invent a striking name which should recall the occurrence, like the name Tomi, of which Ovid gives the following explanation: Inde Tomos dictus locus est quia fertur in illo membra soror fratris consecuisse sui (Trist. iii. 9, 33). Knobel is wrong in maintaining that the name should be explained in a different way, and that this Gilgal is the same as Geliloth (circles) in Jos 18:17 (see the explanation given at Jos 15:7). The word gilgal, formed from גלל, to roll, signifies primarily rolling, then a wheel (Isa 28:28); and if by possibility it signifies orbis also, like גּליל, this is neither the original nor the only meaning of the word. According to Josephus (Ant. Jos 18:1, Jos 18:4), Israel encamped fifty stadia, i.e., two hours and a half, from the Jordan, and ten stadia, or half an hour, from Jericho-that is to say, in the plain or steppe between Jericho and the Jordan, in an uninhabited and uncultivated spot, which received the name of Gilgal for the first time, as the place where the Israelites were encamped. No town or village ever existed there, either at the period in question or at any later time. The only other places in which this Gilgal can be shown to be evidently referred to, are Mic 6:5 and Sa2 19:6, Sa2 19:41; and the statement made by Eusebius in the Onom. s. v. Galgala, δείκνυται ὁ τόπος ἔρημος ὡς ἱερὸς θρησκευόμενος, which Jerome paraphrases thus, "Even to the present day a deserted place is pointed out at the second mile from Jericho, which is held in amazing reverence by the inhabitants of that region," by no means proves the existence of a town or village there in the time of the Israelites. Consequently it is not to be wondered at, that in spite of repeated search, Robinson has not been able to discover any remains of Gilgal to the east of Jericho, or to meet with any Arab who could tell him of such a name in this locality (see Rob. Pal. ii. pp. 287-8 and 278). On the situation of the Gilgal mentioned in Jos 9:6; Jos 10:6, etc., see at Jos 8:35.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Amorites - These and the Canaanites are mentioned for all the rest, as being the chief of them for number, and power, and courage. Westward - This is added to distinguish them from the other Amorites, eastward from Jordan, whom Moses had subdued. Canaanites - So the proper place of this nation was on both sides of Jordan. The sea - The midland sea, all along the coast of it, which was the chief seat of that people, though divers colonies of them were come into, and settled in other places. Jordan - Which was their bulwark on the east - side, where the Israelites were; for it is very probable they had taken away all bridges near those parts; and the Israelites having been so long in that neighbouring country, and yet not making any attempt upon them, they were grown secure; especially now, when Jordan swelled beyond its ordinary bounds; and therefore they did not endeavour to hinder their passage. Melted - They lost all their courage, and durst attempt nothing upon the Israelites; not without God's special providence, that the Israelites might quietly participate of the two great sacraments of their church, circumcision and the passover, and thereby be prepared for their high and hard work, and for the possession of the holy and promised land; which would have been defiled by an uncircumcised people.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The Amorites which were on the side of Jordan westward - It has already been remarked that the term Amorite is applied sometimes to signify all the nations or tribes of Canaan. It appears from this verse that there were people thus denominated that dwelt on both sides of the Jordan. Those on the east side had already been destroyed in the war which the Israelites had with Sihon and Og; with those on the west side Joshua had not yet waged war. It is possible however that the Amorites of whom we read in this verse, were the remains of those who dwelt on the east side of the Jordan, and who had taken refuge here on the defeat of Og and Sihon.

Top

¹ And it came to pass, when all the kings [04428] of the Amorites [0567], which were on the side [05676] of Jordan [03383] westward [03220], and all the kings [04428] of the Canaanites [03669], which were by the sea [03220], heard [08085] that the LORD [03068] had dried up [03001] the waters [04325] of Jordan [03383] from before [06440] the children [01121] of Israel [03478], until we were passed over [05674], that their heart [03824] melted [04549], neither was there spirit [07307] in them any more, because [06440] of the children [01121] of Israel [03478].

⁶ He turned [02015] the sea [03220] into dry [03004] land: they went [05674] through the flood [05104] on foot [07272]: there did we rejoice [08055] in him.

¹⁰ And [1161] after [5613] he had seen [1492] the vision [3705], immediately [2112] we endeavoured [2212] to go [1831] into [1519] Macedonia [3109], assuredly gathering [4822] that [3754] the Lord [2962] had called [4341] us [2248] for to preach the gospel [2097] unto them [846].

⁶ For the children [01121] of Israel [03478] walked [01980] forty [0705] years [08141] in the wilderness [04057], till all the people [01471] that were men [0582] of war [04421], which came out [03318] of Egypt [04714], were consumed [08552], because they obeyed [08085] not the voice [06963] of the LORD [03068]: unto whom the LORD [03068] sware [07650] that he would not shew [07200] them the land [0776], which the LORD [03068] sware [07650] unto their fathers [01] that he would give [05414] us, a land [0776] that floweth [02100] with milk [02461] and honey [01706].

¹⁶ And the Jebusite [02983], and the Amorite [0567], and the Girgasite [01622],

³⁵ There was not a word [01697] of all that Moses [04872] commanded [06680], which Joshua [03091] read [07121] not before all the congregation [06951] of Israel [03478], with the women [0802], and the little ones [02945], and the strangers [01616] that were conversant [01980] among [07130] them.

⁶ And the men [0582] of Gibeon [01391] sent [07971] unto Joshua [03091] to the camp [04264] to Gilgal [01537], saying [0559], Slack [07503] not thy hand [03027] from thy servants [05650]; come up [05927] to us quickly [04120], and save [03467] us, and help [05826] us: for all the kings [04428] of the Amorites [0567] that dwell [03427] in the mountains [02022] are gathered together [06908] against us.

⁶ And they went [03212] to Joshua [03091] unto the camp [04264] at Gilgal [01537], and said [0559] unto him, and to the men [0376] of Israel [03478], We be come [0935] from a far [07350] country [0776]: now therefore make [03772] ye a league [01285] with us.

⁴¹ And, behold, all the men [0376] of Israel [03478] came [0935] to the king [04428], and said [0559] unto the king [04428], Why have our brethren [0251] the men [0376] of Judah [03063] stolen thee away [01589], and have brought [05674] the king [04428], and his household [01004], and all David's [01732] men [0582] with him, over Jordan [03383]?

⁶ In that thou lovest [0157] thine enemies [08130], and hatest [08130] thy friends [0157]. For thou hast declared [05046] this day [03117], that thou regardest neither princes [08269] nor servants [05650]: for this day [03117] I perceive [03045], that if [03863] Absalom [053] had lived [02416], and all we had died [04191] this day [03117], then it had pleased thee well [03477] [05869].

⁵ O my people [05971], remember [02142] now what Balak [01111] king [04428] of Moab [04124] consulted [03289], and what Balaam [01109] the son [01121] of Beor [01160] answered [06030] him from Shittim [07851] unto Gilgal [01537]; that ye may know [03045] the righteousness [06666] of the LORD [03068].

⁴ Give out [03051] from among you three [07969] men [0582] for each tribe [07626]: and I will send [07971] them, and they shall rise [06965], and go [01980] through the land [0776], and describe [03789] it according [06310] to the inheritance [05159] of them; and they shall come [0935] again to me.

¹ And the whole congregation [05712] of the children [01121] of Israel [03478] assembled together [06950] at Shiloh [07887], and set up [07931] the tabernacle [0168] of the congregation [04150] there. And the land [0776] was subdued [03533] before [06440] them.

²⁸ Bread [03899] corn is bruised [01854]; because he will not ever [05331] be threshing [0156] [01758] it, nor break [02000] it with the wheel [01536] of his cart [05699], nor bruise [01854] it with his horsemen [06571].

⁷ And the border [01366] went up [05927] toward Debir [01688] from the valley [06010] of Achor [05911], and so northward [06828], looking [06437] toward Gilgal [01537], that is before [05227] the going up [04608] to Adummim [0131], which is on the south side [05045] of the river [05158]: and the border [01366] passed [05674] toward the waters [04325] of Enshemesh [05885], and the goings out [08444] thereof were at Enrogel [05883]:

¹⁷ And was drawn [08388] from the north [06828], and went forth [03318] to Enshemesh [05885], and went forth [03318] toward Geliloth [01553], which is over against [05227] the going up [04608] of Adummim [0131], and descended [03381] to the stone [068] of Bohan [0932] the son [01121] of Reuben [07205],

²⁸ Lest the land [0776] whence thou broughtest us out [03318] say [0559], Because the LORD [03068] was not able [03201] to bring [0935] them into the land [0776] which he promised [01696] them, and because he hated [08135] them, he hath brought them out [03318] to slay [04191] them in the wilderness [04057].

¹³ And Moses [04872] said [0559] unto the LORD [03068], Then the Egyptians [04714] shall hear [08085] it, (for thou broughtest up [05927] this people [05971] in thy might [03581] from among [07130] them;)
¹⁴ And they will tell [0559] it to the inhabitants [03427] of this land [0776]: for they have heard [08085] that thou LORD [03068] art among [07130] this people [05971], that thou LORD [03068] art seen [07200] face [05869] to face [05869], and that thy cloud [06051] standeth [05975] over them, and that thou goest [01980] before [06440] them, by day time [03119] in a pillar [05982] of a cloud [06051], and in a pillar [05982] of fire [0784] by night [03915].
¹⁵ Now if thou shalt kill [04191] all this people [05971] as one [0259] man [0376], then the nations [01471] which have heard [08085] the fame [08088] of thee will speak [0559], saying [0559],
¹⁶ Because the LORD [03068] was not [01115] able [03201] to bring [0935] this people [05971] into the land [0776] which he sware [07650] unto them, therefore he hath slain [07819] them in the wilderness [04057].

¹² Wherefore should the Egyptians [04714] speak [0559], and say [0559], For mischief [07451] did he bring [03318] them out, to slay [02026] them in the mountains [02022], and to consume [03615] them from the face [06440] of the earth [0127]? Turn [07725] from thy fierce [02740] wrath [0639], and repent [05162] of this evil [07451] against thy people [05971].

⁵⁷ Before thy wickedness [07451] was discovered [01540], as at the time [06256] of thy reproach [02781] of the daughters [01323] of Syria [0758], and all that are round about [05439] her, the daughters [01323] of the Philistines [06430], which despise [07590] thee round about [05439].

⁷ Hearken [08085] unto me, ye that know [03045] righteousness [06664], the people [05971] in whose heart [03820] is my law [08451]; fear [03372] ye not the reproach [02781] of men [0582], neither be ye afraid [02865] of their revilings [01421].

⁸ I have heard [08085] the reproach [02781] of Moab [04124], and the revilings [01421] of the children [01121] of Ammon [05983], whereby they have reproached [02778] my people [05971], and magnified [01431] themselves against their border [01366].

⁹ And the LORD [03068] said [0559] unto Joshua [03091], This day [03117] have I rolled away [01556] the reproach [02781] of Egypt [04714] from off you. Wherefore the name [08034] of the place [04725] is called [07121] Gilgal [01537] unto this day [03117].

¹⁰ Speak [01696] unto the children [01121] of Israel [03478], saying [0559], If any [0376] man [0376] of you or of your posterity [01755] shall be unclean [02931] by reason of a dead body [05315], or be in a journey [01870] afar off [07350], yet he shall keep [06213] the passover [06453] unto the LORD [03068].

²⁵ And it came to pass on the third [07992] day [03117], when they were sore [03510], that two [08147] of the sons [01121] of Jacob [03290], Simeon [08095] and Levi [03878], Dinah's [01783] brethren [0251], took [03947] each man [0376] his sword [02719], and came [0935] upon the city [05892] boldly [0983], and slew [02026] all the males [02145].

¹⁰ And the children [01121] of Israel [03478] encamped [02583] in Gilgal [01537], and kept [06213] the passover [06453] on the fourteenth [0702] [06240] day [03117] of the month [02320] at even [06153] in the plains [06160] of Jericho [03405].

¹⁹ And the people [05971] came up [05927] out of Jordan [03383] on the tenth [06218] day of the first [07223] month [02320], and encamped [02583] in Gilgal [01537], in the east [04217] border [07097] of Jericho [03405].

⁸ And the king [04428] said [0559] unto Hazael [02371], Take [03947] a present [04503] in thine hand [03027], and go [03212], meet [07125] the man [0376] of God [0430], and enquire [01875] of the LORD [03068] by him, saying [0559], Shall I recover [02421] of this disease [02483]?

² And Ahaziah [0274] fell down [05307] through a lattice [07639] in his upper chamber [05944] that was in Samaria [08111], and was sick [02470]: and he sent [07971] messengers [04397], and said [0559] unto them, Go [03212], enquire [01875] of Baalzebub [01176] the god [0430] of Ekron [06138] whether I shall recover [02421] of this disease [02483].

¹⁴ If a man [01397] die [04191], shall he live [02421] again? all the days [03117] of my appointed time [06635] will I wait [03176], till my change [02487] come [0935].

²⁷ And they told [01696] him all the words [01697] of Joseph [03130], which he had said [01696] unto them: and when he saw [07200] the wagons [05699] which Joseph [03130] had sent [07971] to carry [05375] him, the spirit [07307] of Jacob [03290] their father [01] revived [02421]:

⁸ And it came to pass, when they had done [08552] circumcising [04135] all the people [01471], that they abode [03427] in their places in the camp [04264], till they were whole [02421].

⁶⁵ For the LORD [03068] had said [0559] of them, They shall surely [04191] die [04191] in the wilderness [04057]. And there was not left [03498] a man [0376] of them, save Caleb [03612] the son [01121] of Jephunneh [03312], and Joshua [03091] the son [01121] of Nun [05126].

¹² From thence they removed [05265], and pitched [02583] in the valley [05158] of Zared [02218].
¹³ From thence they removed [05265], and pitched [02583] on the other side [05676] of Arnon [0769], which is in the wilderness [04057] that cometh out [03318] of the coasts [01366] of the Amorites [0567]: for Arnon [0769] is the border [01366] of Moab [04124], between Moab [04124] and the Amorites [0567].

³³ And your children [01121] shall wander [07462] in the wilderness [04057] forty [0705] years [08141], and bear [05375] your whoredoms [02184], until your carcases [06297] be wasted [08552] in the wilderness [04057].
³⁴ After the number [04557] of the days [03117] in which ye searched [08446] the land [0776], even forty [0705] days [03117], each day [03117] for a year [08141] [03117] [08141], shall ye bear [05375] your iniquities [05771], even forty [0705] years [08141], and ye shall know [03045] my breach of promise [08569].

⁵ Now [03588] all the people [05971] that came out [03318] were circumcised [04135]: but all the people [05971] that were born [03209] in the wilderness [04057] by the way [01870] as they came forth [03318] out of Egypt [04714], them they had not circumcised [04135].

¹⁴ And the uncircumcised [06189] man child [02145] whose [0834] flesh [01320] of his foreskin [06190] is not circumcised [04135], that soul [05315] shall be cut off [03772] from his people [05971]; he hath broken [06565] my covenant [01285].

⁷ And their children [01121], whom he raised up [06965] in their stead, them Joshua [03091] circumcised [04135]: for they were uncircumcised [06189], because they had not circumcised [04135] them by the way [01870].

²⁹ Your carcases [06297] shall fall [05307] in this wilderness [04057]; and all that were numbered [06485] of you, according to your whole number [04557], from twenty [06242] years [08141] old [01121] and upward [04605], which have murmured [03885] against me,
³⁰ Doubtless ye shall not [0518] come [0935] into the land [0776], concerning which I sware [03027] [05375] to make you dwell [07931] therein, save Caleb [03612] the son [01121] of Jephunneh [03312], and Joshua [03091] the son [01121] of Nun [05126].
³¹ But your little ones [02945], which ye said [0559] should be a prey [0957], them will I bring in [0935], and they shall know [03045] the land [0776] which ye have despised [03988].
³² But as for you, your carcases [06297], they shall fall [05307] in this wilderness [04057].
³³ And your children [01121] shall wander [07462] in the wilderness [04057] forty [0705] years [08141], and bear [05375] your whoredoms [02184], until your carcases [06297] be wasted [08552] in the wilderness [04057].
³⁴ After the number [04557] of the days [03117] in which ye searched [08446] the land [0776], even forty [0705] days [03117], each day [03117] for a year [08141] [03117] [08141], shall ye bear [05375] your iniquities [05771], even forty [0705] years [08141], and ye shall know [03045] my breach of promise [08569].

¹⁴ And the space [03117] in which we came [01980] from Kadeshbarnea [06947], until we were come over [05674] the brook [05158] Zered [02218], was thirty [07970] and eight [08083] years [08141]; until all the generation [01755] of the men [0582] of war [04421] were wasted out [08552] from among [07130] the host [04264], as the LORD [03068] sware [07650] unto them.
¹⁵ For indeed the hand [03027] of the LORD [03068] was against them, to destroy [02000] them from among [07130] the host [04264], until they were consumed [08552].
¹⁶ So it came to pass, when all the men [0582] of war [04421] were consumed [08552] and dead [04191] from among [07130] the people [05971],

⁶⁴ But among these there was not a man [0376] of them whom Moses [04872] and Aaron [0175] the priest [03548] numbered [06485], when they numbered [06485] the children [01121] of Israel [03478] in the wilderness [04057] of Sinai [05514].
⁶⁵ For the LORD [03068] had said [0559] of them, They shall surely [04191] die [04191] in the wilderness [04057]. And there was not left [03498] a man [0376] of them, save Caleb [03612] the son [01121] of Jephunneh [03312], and Joshua [03091] the son [01121] of Nun [05126].

²⁶ And the LORD [03068] spake [01696] unto Moses [04872] and unto Aaron [0175], saying [0559],

⁴ And this is the cause [01697] why Joshua [03091] did circumcise [04135]: All the people [05971] that came out [03318] of Egypt [04714], that were males [02145], even all the men [0582] of war [04421], died [04191] in the wilderness [04057] by the way [01870], after they came out [03318] of Egypt [04714].
⁵ Now [03588] all the people [05971] that came out [03318] were circumcised [04135]: but all the people [05971] that were born [03209] in the wilderness [04057] by the way [01870] as they came forth [03318] out of Egypt [04714], them they had not circumcised [04135].
⁶ For the children [01121] of Israel [03478] walked [01980] forty [0705] years [08141] in the wilderness [04057], till all the people [01471] that were men [0582] of war [04421], which came out [03318] of Egypt [04714], were consumed [08552], because they obeyed [08085] not the voice [06963] of the LORD [03068]: unto whom the LORD [03068] sware [07650] that he would not shew [07200] them the land [0776], which the LORD [03068] sware [07650] unto their fathers [01] that he would give [05414] us, a land [0776] that floweth [02100] with milk [02461] and honey [01706].
⁷ And their children [01121], whom he raised up [06965] in their stead, them Joshua [03091] circumcised [04135]: for they were uncircumcised [06189], because they had not circumcised [04135] them by the way [01870].

³ And Joshua [03091] made [06213] him sharp [06697] knives [02719], and circumcised [04135] the children [01121] of Israel [03478] at the hill [01389] of the foreskins [06190].

³² And they brought up [03318] an evil report [01681] of the land [0776] which they had searched [08446] unto the children [01121] of Israel [03478], saying [0559], The land [0776], through which we have gone [05674] to search [08446] it, is a land [0776] that eateth up [0398] the inhabitants [03427] thereof; and all the people [05971] that we saw [07200] in it [08432] are men [0582] of a great stature [04060].

²⁵ Then Zipporah [06855] took [03947] a sharp stone [06864], and cut off [03772] the foreskin [06190] of her son [01121], and cast [05060] it at his feet [07272], and said [0559], Surely a bloody [01818] husband [02860] art thou to me.

¹¹ And it shall come to pass in that day [03117], that the Lord [0136] shall set [03254] his hand [03027] again [03254] the second time [08145] to recover [07069] the remnant [07605] of his people [05971], which shall be left [07604], from Assyria [0804], and from Egypt [04714], and from Pathros [06624], and from Cush [03568], and from Elam [05867], and from Shinar [08152], and from Hamath [02574], and from the islands [0339] of the sea [03220].

² At that time [06256] the LORD [03068] said [0559] unto Joshua [03091], Make [06213] thee sharp [06697] knives [02719], and circumcise [04135] again [07725] the children [01121] of Israel [03478] the second time [08145].
³ And Joshua [03091] made [06213] him sharp [06697] knives [02719], and circumcised [04135] the children [01121] of Israel [03478] at the hill [01389] of the foreskins [06190].
⁴ And this is the cause [01697] why Joshua [03091] did circumcise [04135]: All the people [05971] that came out [03318] of Egypt [04714], that were males [02145], even all the men [0582] of war [04421], died [04191] in the wilderness [04057] by the way [01870], after they came out [03318] of Egypt [04714].
⁵ Now [03588] all the people [05971] that came out [03318] were circumcised [04135]: but all the people [05971] that were born [03209] in the wilderness [04057] by the way [01870] as they came forth [03318] out of Egypt [04714], them they had not circumcised [04135].
⁶ For the children [01121] of Israel [03478] walked [01980] forty [0705] years [08141] in the wilderness [04057], till all the people [01471] that were men [0582] of war [04421], which came out [03318] of Egypt [04714], were consumed [08552], because they obeyed [08085] not the voice [06963] of the LORD [03068]: unto whom the LORD [03068] sware [07650] that he would not shew [07200] them the land [0776], which the LORD [03068] sware [07650] unto their fathers [01] that he would give [05414] us, a land [0776] that floweth [02100] with milk [02461] and honey [01706].
⁷ And their children [01121], whom he raised up [06965] in their stead, them Joshua [03091] circumcised [04135]: for they were uncircumcised [06189], because they had not circumcised [04135] them by the way [01870].
⁸ And it came to pass, when they had done [08552] circumcising [04135] all the people [01471], that they abode [03427] in their places in the camp [04264], till they were whole [02421].

¹⁵ Until the LORD [03068] have given [05117] your brethren [0251] rest [05117], as he hath given you, and they also have possessed [03423] the land [0776] which the LORD [03068] your God [0430] giveth [05414] them: then ye shall return [07725] unto the land [0776] of your possession [03425], and enjoy [03423] it, which Moses [04872] the LORD'S [03068] servant [05650] gave [05414] you on this side [05676] Jordan [03383] toward the sunrising [04217] [08121].

²⁵ And he said [0559], Cursed [0779] be Canaan [03667]; a servant [05650] of servants [05650] shall he be unto his brethren [0251].

¹⁶ And the Jebusite [02983], and the Amorite [0567], and the Girgasite [01622],

⁴ From the wilderness [04057] and this Lebanon [03844] even unto the great [01419] river [05104], the river [05104] Euphrates [06578], all the land [0776] of the Hittites [02850], and unto the great [01419] sea [03220] toward the going down [03996] of the sun [08121], shall be your coast [01366].