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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: Переход через Иордан показал самым делом израильскому вождю и народу, что среди них есть Бог живой, Которому ничто на земле не может противостоять. Но всесильная помощь Божия была обещана при исполнении Его воли, выраженной в законе (1, 7–8). Одной из важнейших заповедей закона была заповедь об обрезании всего мужеского пола. Исполнение последней требовалось, в частности, для всякого израильтянина и пришельца, желавшего участвовать в совершении Пасхи, время которой приближалось. Одновременное совершение этого обряда над большинством народа, только что вступившего в неприятельскую землю, представляло, без сомнения большие трудности и опасности (Быт XXXIV:25), которые могли быть побеждены только надеждой на всесильную помощь Владыки всей земли. Основанием для этой надежды служило то, что испытал народ при переходе через Иордан. Находила себе подкрепление эта надежда и в том действии, какое произвел переход израильтян через Иордан на ханаанские народы. Указанием на последнее и начинается 5-я глава.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Israel have now got over Jordan, and the waters which had opened before them, to favour their march forward, are closed again behind them, to forbid their retreat backward. They have now got footing in Canaan, and must apply themselves to the conquest of it, in order to which this chapter tells us, I. How their enemies were dispirited, ver. 1. II. What was done at their first landing to assist and encourage them. 1. The covenant of circumcision was renewed, ver. 2-9. 2. The feast of the passover was celebrated, ver. 10. 3. Their camp was victualled with the corn of the land, whereupon the manna ceased, ver. 11, 12. 4. The captain of the Lord's host himself appeared to Joshua to animate and direct him, ver. 13-15.
Adam Clarke: Commentary on the Bible - 1831
The effect produced on the minds of the Canaanites by the late miracle, Jos 5:1. Joshua is commanded to circumcise the Israelites, Jos 5:2. He obeys, Jos 5:3. Who they were that were circumcised, and why it was now done, Jos 5:4-7. They abide in the camp till they are whole, Jos 5:8. The place is called Gilgal, and why, Jos 5:9. They keep the passover in the same place, Jos 5:10. They eat unleavened cakes and parched corn, on the morrow after the passover, Jos 5:11. The manna ceases, Jos 5:12. The captain of the Lord's host appears to Joshua, Jos 5:13-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jos 5:1, The Canaanites are afraid; Jos 5:2, Joshua renews circumcision; Jos 5:10, The passover is kept at Gilgal Jos 5:12, They eat the corn of the land and the manna ceases; Jos 5:13, An angel appears to Joshua.
Carl Friedrich Keil and Franz Delitzsch

Circumcision of the People, and Celebration of the Passover at Gilgal - Josh 5:1-12
When the Israelites had trodden the soil of Canaan, Joshua began immediately to make arrangements for conquering the land, and destroying its inhabitants. As the Lord had only promised his His assistance on condition that the law given by Moses was faithfully observed (Josh 1:7.), it was necessary that he should proceed first of all to impose it as an inviolable obligation, not only upon himself, but also upon all the people entrusted to his charge, to fulfil all the precepts of the law, many of which could not be carried out during the journey through the wilderness, whilst many others had only been given with special reference to the time when the people should be dwelling in Canaan. The first duty which devolved upon him in this respect, was to perform the rite of circumcision upon the generation that had been born in the wilderness, and had grown up without circumcision, so that the whole congregation might be included in the covenant of the Lord, and be able to keep the passover, which was to be celebrated in a few days in the manner prescribed by the law.
John Gill
INTRODUCTION TO JOSHUA 5
The Canaanites being dispirited on the passage of the children of Israel through Jordan, Josh 5:1; Joshua is ordered to circumcise such of the people of Israel that were uncircumcised, Josh 5:2; in order to their eating of the passover, which was now to be kept, Josh 5:10; and they being now provided with corn sufficient, the manna ceased, Josh 5:11; and there appeared to Joshua a divine Person, in an human form, to encourage and direct him what to do in the conquest of the land, and particularly Jericho, Josh 5:13.
5:15:1: Եւ եղեւ իբրեւ լուան ամենայն թագաւորք Ամովրհացւոց, որ էին յա՛յն կոյս Յորդանանու առ ծովեզերբն. եւ թագաւորքն Փիւնիկեցւոց որ առ ծովեզերբն. եթէ ցամաքեցո՛յց Տէր Աստուած զՅորդանան գետ առաջի որդւոցն Իսրայէլի յանցանելն նոցա, հաշեցա՛ն սիրտք նոցա եւ զարհուրեցան, եւ ո՛չ գոյր ՚ի նոսա իմաստութիւն եւ ո՛չ մի՝ յերեսաց որդւոցն Իսրայէլի[2151]։[2151] Յօրինակին պակասէր. Եւ եղեւ իբրեւ լուան։ Ոմանք. Յորդանանու եւ առ ծովեզերին, եւ թագաւորքն Փիւ՛՛... հաշեցան միտք նոցա եւ զար՛՛։
1. Ամորհացիների բոլոր թագաւորները, որոնք Յորդանան գետի այն կողմում էին, ծովեզերքին, եւ փիւնիկեցիների[4] թագաւորները, որոնք ծովեզերքին էին, երբ լսեցին, թէ Տէր Աստուածը նրանց գետանցման ժամանակ իսրայէլացիների առաջ ցամաքեցրել է Յորդանան գետը, նրանք սրտամաշ եղան, զարհուրեցին, եւ նրանց մէջ խոհականութիւն չմնաց իսրայէլացիների պատճառով:[4] 4. Եբրայերէն՝ քանանացիների:
5 Երբ լսեցին Ամօրհացիներուն բոլոր թագաւորները, որոնք Յորդանանի ասդին արեւմտեան կողմը կը բնակէին ու Քանանացիներուն բոլոր թագաւորները, որոնք ծովեզերքին քով կը բնակէին, թէ Տէրը Իսրայէլի որդիներուն առջեւէն, մինչեւ անոնց անցնիլը, Յորդանանի ջուրերը ցամքեցուցեր է, անոնց սիրտը հալեցաւ ու Իսրայէլի որդիներուն երեսէն անոնց վրայ համարձակութիւն չմնաց։
Եւ եղեւ իբրեւ լուան ամենայն թագաւորք Ամովրհացւոց, որ էին յայնկոյս Յորդանանու [55]առ ծովեզերբն, եւ թագաւորքն Փիւնիկեցւոց`` որ առ ծովեզերբն, եթէ ցամաքեցոյց Տէր [56]Աստուած զՅորդանան գետ առաջի որդւոցն Իսրայելի յանցանելն նոցա, հաշեցան սիրտք նոցա [57]եւ զարհուրեցան``, եւ ոչ գոյր ի նոսա [58]իմաստութիւն եւ ոչ մի`` յերեսաց որդւոցն Իսրայելի:

5:1: Եւ եղեւ իբրեւ լուան ամենայն թագաւորք Ամովրհացւոց, որ էին յա՛յն կոյս Յորդանանու առ ծովեզերբն. եւ թագաւորքն Փիւնիկեցւոց որ առ ծովեզերբն. եթէ ցամաքեցո՛յց Տէր Աստուած զՅորդանան գետ առաջի որդւոցն Իսրայէլի յանցանելն նոցա, հաշեցա՛ն սիրտք նոցա եւ զարհուրեցան, եւ ո՛չ գոյր ՚ի նոսա իմաստութիւն եւ ո՛չ մի՝ յերեսաց որդւոցն Իսրայէլի[2151]։
[2151] Յօրինակին պակասէր. Եւ եղեւ իբրեւ լուան։ Ոմանք. Յորդանանու եւ առ ծովեզերին, եւ թագաւորքն Փիւ՛՛... հաշեցան միտք նոցա եւ զար՛՛։
1. Ամորհացիների բոլոր թագաւորները, որոնք Յորդանան գետի այն կողմում էին, ծովեզերքին, եւ փիւնիկեցիների[4] թագաւորները, որոնք ծովեզերքին էին, երբ լսեցին, թէ Տէր Աստուածը նրանց գետանցման ժամանակ իսրայէլացիների առաջ ցամաքեցրել է Յորդանան գետը, նրանք սրտամաշ եղան, զարհուրեցին, եւ նրանց մէջ խոհականութիւն չմնաց իսրայէլացիների պատճառով:
[4] 4. Եբրայերէն՝ քանանացիների:
5 Երբ լսեցին Ամօրհացիներուն բոլոր թագաւորները, որոնք Յորդանանի ասդին արեւմտեան կողմը կը բնակէին ու Քանանացիներուն բոլոր թագաւորները, որոնք ծովեզերքին քով կը բնակէին, թէ Տէրը Իսրայէլի որդիներուն առջեւէն, մինչեւ անոնց անցնիլը, Յորդանանի ջուրերը ցամքեցուցեր է, անոնց սիրտը հալեցաւ ու Իսրայէլի որդիներուն երեսէն անոնց վրայ համարձակութիւն չմնաց։
zohrab-1805▾ eastern-1994▾ western am▾
5:11: Когда все цари Аморрейские, которые жили по эту сторону Иордана к морю, и все цари Ханаанские, которые при море, услышали, что Господь иссушил воды Иордана пред сынами Израилевыми, доколе переходили они, тогда ослабело сердце их, и не стало уже в них духа против сынов Израилевых.
5:1 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἤκουσαν ακουω hear οἱ ο the βασιλεῖς βασιλευς monarch; king τῶν ο the Αμορραίων αμορραιος who; what ἦσαν ειμι be πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even οἱ ο the βασιλεῖς βασιλευς monarch; king τῆς ο the Φοινίκης φοινικη Phoinikē; Finiki οἱ ο the παρὰ παρα from; by τὴν ο the θάλασσαν θαλασσα sea ὅτι οτι since; that ἀπεξήρανεν αποξηραινω lord; master ὁ ο the θεὸς θεος God τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis ποταμὸν ποταμος river ἐκ εκ from; out of τῶν ο the ἔμπροσθεν εμπροσθεν in front; before τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐν εν in τῷ ο the διαβαίνειν διαβαινω step through; go across αὐτούς αυτος he; him καὶ και and; even ἐτάκησαν τηκω melt αὐτῶν αυτος he; him αἱ ο the διάνοιαι διανοια mind; intention καὶ και and; even κατεπλάγησαν καταπλησσω and; even οὐκ ου not ἦν ειμι be ἐν εν in αὐτοῖς αυτος he; him φρόνησις φρονησις prudence; insight οὐδεμία ουδεις no one; not one ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
5:1 וַ wa וְ and יְהִ֣י yᵊhˈî היה be כִ ḵi כְּ as שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear כָּל־ kol- כֹּל whole מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king הָ hā הַ the אֱמֹרִ֡י ʔᵉmōrˈî אֱמֹרִי Amorite אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in עֵ֨בֶר ʕˌēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּ֜ן yyardˈēn יַרְדֵּן Jordan יָ֗מָּה yˈommā יָם sea וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מַלְכֵ֤י malᵊḵˈê מֶלֶךְ king הַֽ hˈa הַ the כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the יָּ֔ם yyˈom יָם sea אֵ֠ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֹובִ֨ישׁ hôvˌîš יבשׁ be dry יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] מֵ֧י mˈê מַיִם water הַ ha הַ the יַּרְדֵּ֛ן yyardˈēn יַרְדֵּן Jordan מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עַד־ ʕaḏ- עַד unto עָבְרָ֑םעברנו *ʕovrˈām עבר pass וַ wa וְ and יִּמַּ֣ס yyimmˈas מסס melt לְבָבָ֗ם lᵊvāvˈām לֵבָב heart וְ wᵊ וְ and לֹא־ lō- לֹא not הָ֨יָה hˌāyā היה be בָ֥ם vˌām בְּ in עֹוד֙ ʕôḏ עֹוד duration ר֔וּחַ rˈûₐḥ רוּחַ wind מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
5:1. postquam ergo audierunt omnes reges Amorreorum qui habitabant trans Iordanem ad occidentalem plagam et cuncti reges Chanaan qui propinqua possidebant Magno mari loca quod siccasset Dominus fluenta Iordanis coram filiis Israhel donec transirent dissolutum est cor eorum et non remansit in eis spiritus timentium introitum filiorum IsrahelNow when all the kings of the Amorrhites, who dwelt beyond the Jordan, westward, and all the kings of Chanaan, who possessed the places near the great sea, had heard that the Lord had dried up the waters of the Jordan before the children of Israel, till they passed over, their heart failed them, and there remained no spirit in them, fearing the coming in of the children of Israel.
1. And it came to pass, when all the kings of the Amorites, which were beyond Jordan westward, and all the kings of the Canaanites, which were by the sea, heard how 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.
5:1. Therefore, after all the kings of the Amorites, who were living across the Jordan toward the western region, and all the kings of Canaan, who possessed the places beside the great sea, had heard that the Lord had dried up the waters of the Jordan before the sons of Israel, until they crossed over it, their heart was broken, and there remained in them no spirit, out of fear at the entrance of the sons of Israel.
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:

1: Когда все цари Аморрейские, которые жили по эту сторону Иордана к морю, и все цари Ханаанские, которые при море, услышали, что Господь иссушил воды Иордана пред сынами Израилевыми, доколе переходили они, тогда ослабело сердце их, и не стало уже в них духа против сынов Израилевых.
5:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἤκουσαν ακουω hear
οἱ ο the
βασιλεῖς βασιλευς monarch; king
τῶν ο the
Αμορραίων αμορραιος who; what
ἦσαν ειμι be
πέραν περαν on the other side
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
καὶ και and; even
οἱ ο the
βασιλεῖς βασιλευς monarch; king
τῆς ο the
Φοινίκης φοινικη Phoinikē; Finiki
οἱ ο the
παρὰ παρα from; by
τὴν ο the
θάλασσαν θαλασσα sea
ὅτι οτι since; that
ἀπεξήρανεν αποξηραινω lord; master
ο the
θεὸς θεος God
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
ποταμὸν ποταμος river
ἐκ εκ from; out of
τῶν ο the
ἔμπροσθεν εμπροσθεν in front; before
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῷ ο the
διαβαίνειν διαβαινω step through; go across
αὐτούς αυτος he; him
καὶ και and; even
ἐτάκησαν τηκω melt
αὐτῶν αυτος he; him
αἱ ο the
διάνοιαι διανοια mind; intention
καὶ και and; even
κατεπλάγησαν καταπλησσω and; even
οὐκ ου not
ἦν ειμι be
ἐν εν in
αὐτοῖς αυτος he; him
φρόνησις φρονησις prudence; insight
οὐδεμία ουδεις no one; not one
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
5:1
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
כִ ḵi כְּ as
שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear
כָּל־ kol- כֹּל whole
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
הָ הַ the
אֱמֹרִ֡י ʔᵉmōrˈî אֱמֹרִי Amorite
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
עֵ֨בֶר ʕˌēver עֵבֶר opposite
הַ ha הַ the
יַּרְדֵּ֜ן yyardˈēn יַרְדֵּן Jordan
יָ֗מָּה yˈommā יָם sea
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מַלְכֵ֤י malᵊḵˈê מֶלֶךְ king
הַֽ hˈa הַ the
כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
יָּ֔ם yyˈom יָם sea
אֵ֠ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֹובִ֨ישׁ hôvˌîš יבשׁ be dry
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
מֵ֧י mˈê מַיִם water
הַ ha הַ the
יַּרְדֵּ֛ן yyardˈēn יַרְדֵּן Jordan
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עַד־ ʕaḏ- עַד unto
עָבְרָ֑םעברנו
*ʕovrˈām עבר pass
וַ wa וְ and
יִּמַּ֣ס yyimmˈas מסס melt
לְבָבָ֗ם lᵊvāvˈām לֵבָב heart
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הָ֨יָה hˌāyā היה be
בָ֥ם vˌām בְּ in
עֹוד֙ ʕôḏ עֹוד duration
ר֔וּחַ rˈûₐḥ רוּחַ wind
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
5:1. postquam ergo audierunt omnes reges Amorreorum qui habitabant trans Iordanem ad occidentalem plagam et cuncti reges Chanaan qui propinqua possidebant Magno mari loca quod siccasset Dominus fluenta Iordanis coram filiis Israhel donec transirent dissolutum est cor eorum et non remansit in eis spiritus timentium introitum filiorum Israhel
Now when all the kings of the Amorrhites, who dwelt beyond the Jordan, westward, and all the kings of Chanaan, who possessed the places near the great sea, had heard that the Lord had dried up the waters of the Jordan before the children of Israel, till they passed over, their heart failed them, and there remained no spirit in them, fearing the coming in of the children of Israel.
5:1. Therefore, after all the kings of the Amorites, who were living across the Jordan toward the western region, and all the kings of Canaan, who possessed the places beside the great sea, had heard that the Lord had dried up the waters of the Jordan before the sons of Israel, until they crossed over it, their heart was broken, and there remained in them no spirit, out of fear at the entrance of the sons of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Переход израильского народа через непереходимый в половодье Иордан произвел на всех ханаанских царей и управляемые ими народы поразительное действие и усилил до крайней степени упадок духа начавшегося уже прежде (II:10–11). При таком подавленном состоянии ханаанские цари не могли немедленно вступить в борьбу с вторгнувшимся в их землю врагом. Все цари Аморейские… и все цари Ханаанские названы здесь, как цари двух сильнейших народов, владевшие главными областями страны — горами и равнинами, в греко-славянском переводе ханаанские цари названы basileiV thV FoinikhV — цари финические, т. е. царями отдельного ханаанского племени — хананеев, живших при море, согласно с чем эти цари могут для большей ясности быть названы «Хананейскими». Переходили они. Соответствующее этим словам еврейское выражение, как оно печатается в тексте («аверену»), значит «мы переходили», из чего некоторые выводили, что писатель книги был сам очевидцем описываемого им события. Такой вывод не может быть признан правдоподобным уже потому, что еврейские ученые не признали это начертание еврейского слова правильным и заменили его другим («аверам»), значащим переходили они; не признали правильным первое начертание еврейского слова и 70: толковников, как показывает греко-славянский перевод; (en tw diabainein autouV =) преходити им, согласный со вторым, измененным начертанием еврейского слова. Нужно при этом иметь в виду и то, что если бы выражение: «аверану» — «мы переходили» и оставалось в еврейском тексте без изменения, оно могло быть употреблено писателем — не очевидцем события — вместо имени народа, к которому он принадлежал, т. е. вместо «сыны израилевы». Примерами такого употребления личного местоимения вместо названия народа — что так обычно и в настоящее время — служат другие места этой книги (IV:23: об осушении Черного моря пред нами, доколе мы не перешли его; V:6: дать нам землю) и Пс LXV (еврейск. LXVI), 6, где псалмопевец, воссылая Господу, очевидно, от имени своего народа песнь радости за обращение моря в сушу и переход через реку стопами, восклицает: там веселились мы о Нем. Выражение (они ужаснулись) служит передачей греческого 70-ти kateplaghsan, читаемого в Ватиканском, Александрийском и других списках; оно представляет, по всей вероятности, вторичный, более ясный перевод употребленного здесь еврейского слова («ваиммас»), которое переведено было у 70-ти слишком буквально: etakhsan — истаяша (мысли их); необычность в речи этого выражения и повела, по всей вероятности, к тому, что сделан был новый перевод, одним из которых и было ужаснулись (были и другие его переводы, см. Holmes).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Circumcision of the Israelites. B. C. 1451.

1 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. 2 At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time. 3 And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins. 4 And this is the cause why Joshua did circumcise: All the people that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt. 5 Now all the people that came out were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised. 6 For the children of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD: unto whom the LORD sware that he would not shew them the land, which the LORD sware unto their fathers that he would give us, a land that floweth with milk and honey. 7 And their children, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way. 8 And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole. 9 And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day.
A vast show, no doubt, the numerous camp of Israel made in the plains of Jericho, where now they had pitched their tents. Who can count the dust of Jacob? That which had long been the church in the wilderness has now come up from the wilderness, leaning upon her beloved, and looks forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners. How terrible she was in the eyes of her enemies we are here told, v. 1. How fair and clear she was made in the eyes of her friends, by the rolling away of the reproach of Egypt, we are told in the following verses.
I. Here is the fright which the Canaanites were put into by their miraculously passing over Jordan, v. 1. The news of it was soon dispersed all the country over, not only as a prodigy in itself, but as an alarm to all the kings and kingdoms of Canaan. Now, as when Babylon was taken, One post runs to meet another, and one messenger to meet another, to carry the amazing tidings to every corner of their land, Jer. li. 31. And here we are told what impressions the tidings made upon the kings of this land: Their heart melted like wax before the fire, neither was there spirit in them any more. This intimates that, though the heart of the people generally had fainted before (as Rahab owned, ch. ii. 9), yet the kings had till now kept up their spirits pretty well, had promised themselves that, being in possession, their country populous, and their cities fortified, they should be able to make their part good against the invaders; but when they heard not only that they had come over Jordan, and that this defence of their country was broken through, but that they had come over by a miracle, the God of nature manifestly fighting for them, their hearts failed them too, they gave up the cause for gone, and were now at their wits' end. And, 1. They had reason enough to be afraid; Israel itself was a formidable body, and much more so when God was its head, a God of almighty power. What can make head against them if Jordan be driven back before them? 2. God impressed these fears upon them, and dispirited them, as he had promised (Exod. xxiii. 27), I will send my fear before thee. God can make the wicked to fear where no fear is (Ps. liii. 5), much more where there is such cause for fear as was here. He that made the soul can, when he pleases, make his sword thus to approach to it and kill it with his terrors.
II. The opportunity which this gave to the Israelites to circumcise those among them that were uncircumcised: At that time (v. 2), when the country about them was in that great consternation, God ordered Joshua to circumcise the children of Israel, for at that time it might be done with safety even in an enemy's country; their hearts being melted, their hands were tied, that they could not take this advantage against them as Simeon and Levi did against the Shechemites, to come upon them when they were sore. Joshua could not be sure of this, and therefore, if he had ordered this general circumcision just at this time of his own head, he might justly have been censured as imprudent; for, how good soever the thing was in itself, in the eye of reason it was not seasonable at this time, and might have been of dangerous consequence; but, when God commanded him to do it, he must not consult with flesh and blood; he that bade them to do it would, no doubt, protect them and bear them out in it. Now observe,
1. The occasion there was for this general circumcision. (1.) All that came out of Egypt were circumcised, v. 5. while they had peace in Egypt doubtless they circumcised their children the eighth day according to the law. But after they began to be oppressed, especially when the edict was made for the destruction of their male infants, the administration of this ordinance was interrupted; many of them were uncircumcised, of whom there was a general circumcision, either during the time of the three days' darkness, as Dr. Lightfoot conjectures, or a year after, just before their eating the second passover at Mount Sinai, and in order to that solemnity (Num. ix. 2) as many think. And it is with reference to that general circumcision that this is called a second, v. 2. But the learned Masius thinks it refers to the general circumcision of Abraham's family when that ordinance was first instituted, Gen. xvii. 23. That first confirmed the promise of the land of Canaan, this second was a thankful celebration of the performance of that promise. But, (2.) All that were born in the wilderness, namely, after their walking in the wilderness, became by the divine sentence a judgment upon them for their disobedience, as is intimated by that repetition of the sentence, v. 6. All that were born since that fatal day on which God swore in his wrath that none of that generation should enter into his rest were uncircumcised. But what shall we say to this? Had not God enjoined it to Abraham, under a very severe penalty, that every man-child of his seed should be circumcised on the eighth day? Gen. xvii. 9-14. Was it not the seal of the everlasting covenant? Was not so great a stress laid upon it when they were coming out of Egypt that when, immediately after the first passover, the law concerning that feast was made perpetual, this was one clause of it, that no uncircumcised person should eat of it, but should be deemed as a stranger? and yet, under the government of Moses himself, to have all their children that were born for thirty-eight years together left uncircumcised is unaccountable. So great an omission could not be general but by divine direction. Now, [1.] Some think circumcision was omitted because it was needless: it was appointed to be a mark of distinction between the Israelites and other nations, and therefore in the wilderness, where they were so perfectly separated from all and mingled with none, there was no occasion for it. [2.] Others think that they did not look upon the precept of circumcision as obligatory till they came to settle in Canaan; for in the covenant made with them at Mount Sinai nothing was said about circumcision, neither was it of Moses but of the fathers (John vii. 22), and with particular reference to the grant of the land of Canaan, Gen. xvii. 8. [3.] Others think that God favourably dispensed with the observance of this ordinance in consideration of the unsettledness of their state, and their frequent removals while they were in the wilderness. It was requisite that children after they were circumcised should rest for some time while they were sore, and stirring them might be dangerous to them; God therefore would have mercy and not sacrifice. This reason is generally acquiesced in, but to me it is not satisfactory, for sometimes they staid a year in a place (Num. ix. 22), if not much longer, and in their removals the little children, though sore, might be wrapped so warm, and carried so easy, as to receive no damage, and might certainly be much better accommodated than the mothers in travail or while lying in. Therefore, [4.] To me it seems to have been a continued token of God's displeasure against them for their unbelief and murmuring. Circumcision was originally a seal of the promise of the land of Canaan, as we observed before. It was in the believing hope of that good land that the patriarchs circumcised their children; but when God had sworn in his wrath concerning the men of was who came out of Egypt that they should be consumed in the wilderness, and never enter Canaan, nor come within sight of it (as that sentence is here repeated, v. 6, reference being made to it), as a further ratification of that sentence, and to be a constant memorandum of it to them, all that fell under that sentence, and were to fall by it, were forbidden to circumcise their children, by which they were plainly told that, whatever others might, they should never have the benefit of that promise of which circumcision was the seal. And this was such a significant indication of God's wrath as the breaking of the tables of the covenant was when Israel had broken the covenant by making the golden calf. It is true that there is no express mention of this judicial prohibition in the account of that sentence; but an intimation of it in Num. xiv. 33, Your children shall bear your whoredoms. It is probable the children of Caleb and Joshua were circumcised, for they were excepted out of that sentence, and of Caleb it is particularly said, To him will I give the land, and to his children (Deut. i. 36), which was the very promise that circumcision was the seal of: and Joshua is here told to circumcise the people, not his own family. Whatever the reason was, it seems that this great ordinance was omitted in Israel for almost forty years together, which is a plain indication that it was not of absolute necessity, nor was to be of perpetual obligation, but should in the fulness of time be abolished, as now it was for so long a time suspended.
2. The orders given to Joshua for this general circumcision (v. 2): Circumcise again the children of Israel, not the same person, but the body of the people. Why was this ordered to be done now? Answ. (1.) Because now the promise of which circumcision was instituted to be the seal was performed. The seed of Israel was brought safely into the land of Canaan. "Let them therefore hereby own the truth of that promise which their fathers had disbelieved, and could not find in their hearts to trust to." (2.) Because now the threatening of which the suspending of circumcision for thirty-eight years was the ratification was fully executed by the expiring of the forty years. That warfare is accomplished, that iniquity is pardoned (Isa. xl. 2), and therefore now the seal of the covenant is revived again. But why was it not done sooner? why not while they were resting some months in the plains of Moab? why not during the thirty days of their mourning for Moses? Why was it not deferred longer, till they had made some progress in the conquest of Canaan, and had gained a settlement there, at least till they had entrenched themselves, and fortified their camp? why must it be done the very next day after they had come over Jordan? Answ. Because divine Wisdom saw that to be the fittest time, just when the forty years were ended, and they had entered Canaan; and the reasons which human wisdom would have offered against it were easily overruled. [1.] God would hereby show that the camp of Israel was not governed by the ordinary rules and measures of war, but by immediate direction from God, who by thus exposing them, in the most dangerous moments, magnified his own power in protecting them even then. And this great instance of security, in disabling themselves for action just when they were entering upon action, proclaimed such confidence in the divine care for their safety as would increase their enemies' fears, much more when their scouts informed them not only of the thing itself that was done, but of the meaning of it, that it was a seal of the grant of this land to Israel. [2.] God would hereby animate his people Israel against the difficulties they were now to encounter, by confirming his covenant with them, which gave them unquestionable assurance of victory and success, and the full possession of the land of promise. [3.] God would hereby teach them, and us with them, in all great undertakings to begin with God, to make sure of his favour, by offering ourselves to him a living sacrifice (for that was signified by the blood of circumcision), and then we may expect to prosper in all we do. [4.] The reviving of circumcision, after it had been so long disused, was designed to revive the observance of other institutions, the omission of which had been connived at in the wilderness. This command to circumcise them was to remind them of that which Moses had told them (Deut. xxi. 8), that when they should have come over Jordan they must not do as they had done in the wilderness, but must come under a stricter discipline. It was said concerning many of the laws God had given them that they must observe them in the land to which they were going, Deut. vi. 1; xii. 1. [5.] This second circumcision, as it is here called, was typical of the spiritual circumcision with which the Israel of God, when they enter into the gospel rest, are circumcised; it is the learned bishop Pierson's observation that this circumcision being performed under the direction of Joshua, Moses' successor, it points to Jesus as the true circumciser, the author of another circumcision than that of the flesh, commanded by the law, even the circumcision of the heart (Rom. ii. 29), called the circumcision of Christ, Col. ii. 11.
3. The people's obedience to these orders. Joshua circumcised the children of Israel (v. 3), not himself with his own hands, but he commanded that it should be done, and took care that it was done: it might soon be despatched, for it was not necessary that it should be done by a priest or Levite, but any one might be employed to do it. All those that were under twenty years old when the people were numbered at Mount Sinai, and not being numbered with them fell not by the fatal sentence, were circumcised, and by them all the rest might be circumcised in a little time. The people had promised to hearken to Joshua as they had hearkened to Moses (ch. i. 17), and here they gave an instance of their dutifulness by submitting to this painful institution, and not calling him for the sake of it a bloody governor, as Zipporah because of the circumcision called Moses a bloody husband.
4. The names given to the place where this was done, to perpetuate the memory of it. (1.) It was called the hill of the foreskins, v. 3. Probably the foreskins that were cut off were laid on a heap, and covered with earth, so that they made a little hillock. (2.) It was called Gilgal, from a word which signifies to take away, from that which God said to Joshua (v. 9), This day have I rolled away the reproach of Egypt. God is jealous for the honour of his people, his own honour being so much interested in it; and, whatever reproach they may lie under for a time, first or last it will certainly be rolled away, and every tongue that riseth up against them he will condemn. [1.] Their circumcision rolled away the reproach of Egypt. They were hereby owned to be the free-born children of God, having the seal of the covenant in their flesh, and so the reproach of their bondage in Egypt was removed. They were tainted with the idolatry of Egypt, and that was their reproach; but now that they were circumcised it was to be hoped they would be so entirely devoted to God that the reproach of their affection to Egypt would be rolled away. [2.] Their coming safely to Canaan rolled away the reproach of Egypt, for it silenced that spiteful suggestion of the Egyptians, that for mischief they were brought out, the wilderness had shut them in, Exod. xiv. 3. Their wandering so long in the wilderness confirmed the reproach, but now that they had entered Canaan in triumph that reproach was done away. When God glorifies himself in perfecting the salvation of his people he not only silences the reproach of their enemies, but rolls it upon themselves.
Adam Clarke: Commentary on the Bible - 1831
5:1: 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.
Albert Barnes: Notes on the Bible - 1834
5:1: 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.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: all the kings: jos 12:9-24, Jos 24:15; Gen 10:15-19, Gen 15:18-21, Gen 48:22; Jdg 11:23; Sa2 21:2; Eze 16:3; Amo 2:9
Canaanites: Jos 17:12, Jos 17:18; Gen 12:6; Exo 23:28; Jdg 1:1, Jdg 4:2; Ezr 9:1; Psa 135:11
which were by: Num 13:29; Jdg 3:3; Zep 2:4-6
heard: Jos 2:9-11; Exo 15:14, Exo 15:15; Psa 48:4-6; Rev 18:10
neither was: Sa1 25:37; Kg1 10:5; Isa 13:6-8; Eze 21:7; Dan 5:6
Carl Friedrich Keil and Franz Delitzsch
5:1
Circumcision of the People. - Josh 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., Josh 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 Josh 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.
Josh 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 Is 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 Josh 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 Ex 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.).
Josh 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.
Josh 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 (Josh 5:6; cf. Num 14:26., Num 26:64-65, and Deut 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 Josh 5:5 and Josh 5:7 is, that this had not taken place "by the way." The true reason may be gathered from Josh 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 Josh 5:7; and the further remark, that in Josh 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 Josh 5:4 and Josh 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 Josh 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.)
Tit 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 Deut 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 Deut 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.
Josh 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 (4Kings 1:2; 4Kings 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 Josh 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 (Josh 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.
Josh 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 Zeph 2:8, is the reproach heaped upon Israel by Moab (cf. Is 51:7; Ezek 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 (Ex 32:12; Num 14:13-16; Deut 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 Josh 18:17 (see the explanation given at Josh 15:7). The word gilgal, formed from גלל, to roll, signifies primarily rolling, then a wheel (Is 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. Josh 18:1, Josh 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 2Kings 19:6, 2Kings 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 Josh 9:6; Josh 10:6, etc., see at Josh 8:35.
Geneva 1599
5:1 And it came to pass, when all the kings of the (a) 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.
(a) The Amorites were on both sides of Jordan, of which two kings were slain already on the side toward Moab.
John Gill
5:1 And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward,.... On the side the Israelites were now on; and this is observed, to distinguish them from the other kings of the Amorites beyond Jordan, on the eastern side, who were already conquered by the Israelites, Sihon and Og, who seem to be a colony that went over from the Amorites in Canaan, and possessed themselves of that part of the land of Moab. These seem to be put for several others of the nations of the land not mentioned, who doubtless were as much dispirited as they; and they are the rather mentioned, because they were a principal nation, and a very powerful and warlike one, see Amos 2:9.
and all the kings of the Canaanites which were by the sea; the Mediterranean sea; the Septuagint version calls them the kings of Phoenicia; and that which was strictly and property so lay on that coast, in which were the cities of Tyre and Sidon, though the whole land of Canaan was sometimes so called; unless this is to be understood, either of the dead sea, or of the sea of Galilee; of which Canaanites, see Num 13:29; however, be they the one or the other, or both, as most likely, when they
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; they lost all their courage, and never recovered it any more; concluding it was all over with them, since such wonderful things were done for them by the Lord: the word "we" shows that the writer of this history was one that passed over Jordan, and who can be supposed but Joshua himself? this circumstance, I think, strongly corroborates that opinion.
John Wesley
5:1 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.
Robert Jamieson, A. R. Fausset and David Brown
5:1 THE CANAANITES AFRAID. (Josh 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.
5:25:2: Ընդ այնո՛ւ ժամանակաւ ասէ Տէր ցՅեսու. Արա՛ դու քեզ սուր ՚ի գայլախա՛զ վիմէ՝ եւ նստեալ թլփատեսցե՛ս զորդիսն Իսրայէլի կրկնակի[2152]։ [2152] Ոմանք. Ընդ այն ժամանակս... սուրս ՚ի գայլախազ յապառաժ վիմէ, եւ։
2. Այն ժամանակ Տէրը Յեսուին ասաց. «Գայլախազ քարից դանակ շինի՛ր եւ նստի՛ր կրկին թլփատիր իսրայէլացիներին»:
2 Այն ատեն Տէրը Յեսուին ըսաւ. «Քեզի գայլախազէ* դանակներ շինէ ու դարձիր Իսրայէլի որդիները նորէն թլփատէ»։
Ընդ այնու ժամանակաւ ասէ Տէր ցՅեսու. Արա դու քեզ սուր ի գայլախազ վիմէ. եւ նստեալ թլփատեսցես զորդիսն Իսրայելի կրկնակի:

5:2: Ընդ այնո՛ւ ժամանակաւ ասէ Տէր ցՅեսու. Արա՛ դու քեզ սուր ՚ի գայլախա՛զ վիմէ՝ եւ նստեալ թլփատեսցե՛ս զորդիսն Իսրայէլի կրկնակի[2152]։
[2152] Ոմանք. Ընդ այն ժամանակս... սուրս ՚ի գայլախազ յապառաժ վիմէ, եւ։
2. Այն ժամանակ Տէրը Յեսուին ասաց. «Գայլախազ քարից դանակ շինի՛ր եւ նստի՛ր կրկին թլփատիր իսրայէլացիներին»:
2 Այն ատեն Տէրը Յեսուին ըսաւ. «Քեզի գայլախազէ* դանակներ շինէ ու դարձիր Իսրայէլի որդիները նորէն թլփատէ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: В то время сказал Господь Иисусу: сделай себе острые ножи и обрежь сынов Израилевых во второй раз.
5:2 ὑπὸ υπο under; by δὲ δε though; while τοῦτον ουτος this; he τὸν ο the καιρὸν καιρος season; opportunity εἶπεν επω say; speak κύριος κυριος lord; master τῷ ο the Ἰησοῖ ιησους Iēsous; Iisus ποίησον ποιεω do; make σεαυτῷ σεαυτου of yourself μαχαίρας μαχαιρα short sword πετρίνας πετρινος from; out of πέτρας πετρα.1 cliff; bedrock ἀκροτόμου ακροτομος and; even καθίσας καθιζω sit down; seat περίτεμε περιτεμνω circumcise τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel
5:2 בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֗יא hˈî הִיא she אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua עֲשֵׂ֥ה ʕᵃśˌē עשׂה make לְךָ֖ lᵊḵˌā לְ to חַֽרְבֹ֣ות ḥˈarᵊvˈôṯ חֶרֶב dagger צֻרִ֑ים ṣurˈîm צֹר pebble וְ wᵊ וְ and שׁ֛וּב šˈûv שׁוב return מֹ֥ל mˌōl מלל circumcise אֶת־ ʔeṯ- אֵת [object marker] בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel שֵׁנִֽית׃ šēnˈîṯ שֵׁנִי second
5:2. eo tempore ait Dominus ad Iosue fac tibi cultros lapideos et circumcide secundo filios IsrahelAt that time the Lord said to Josue: Make thee knives of stone, and circumcise the second time the children of Israel.
2. At that time the LORD said unto Joshua, Make thee knives of flint, and circumcise again the children of Israel the second time.
5:2. So at that time, the Lord said to Joshua: “Make for yourself knives of stone, and circumcise the sons of Israel a second time.”
At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time:

2: В то время сказал Господь Иисусу: сделай себе острые ножи и обрежь сынов Израилевых во второй раз.
5:2
ὑπὸ υπο under; by
δὲ δε though; while
τοῦτον ουτος this; he
τὸν ο the
καιρὸν καιρος season; opportunity
εἶπεν επω say; speak
κύριος κυριος lord; master
τῷ ο the
Ἰησοῖ ιησους Iēsous; Iisus
ποίησον ποιεω do; make
σεαυτῷ σεαυτου of yourself
μαχαίρας μαχαιρα short sword
πετρίνας πετρινος from; out of
πέτρας πετρα.1 cliff; bedrock
ἀκροτόμου ακροτομος and; even
καθίσας καθιζω sit down; seat
περίτεμε περιτεμνω circumcise
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
5:2
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֗יא hˈî הִיא she
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
עֲשֵׂ֥ה ʕᵃśˌē עשׂה make
לְךָ֖ lᵊḵˌā לְ to
חַֽרְבֹ֣ות ḥˈarᵊvˈôṯ חֶרֶב dagger
צֻרִ֑ים ṣurˈîm צֹר pebble
וְ wᵊ וְ and
שׁ֛וּב šˈûv שׁוב return
מֹ֥ל mˌōl מלל circumcise
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
שֵׁנִֽית׃ šēnˈîṯ שֵׁנִי second
5:2. eo tempore ait Dominus ad Iosue fac tibi cultros lapideos et circumcide secundo filios Israhel
At that time the Lord said to Josue: Make thee knives of stone, and circumcise the second time the children of Israel.
5:2. So at that time, the Lord said to Joshua: “Make for yourself knives of stone, and circumcise the sons of Israel a second time.”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: В то время, когда израильский народ расположил свой стан у холма, названного Галгалом, а цари и племена Ханаанские находились в состоянии оцепенения от охватившего их страха, последовало Иисусу Навину божественное повеление о том, чтобы он приготовил каменные ножи и сделал снова весь народ обрезанным, каким он был прежде. Острые (каменные) ножи. В еврейском тексте употреблены здесь два слова: «харвот цурим», значащие по буквальному переводу «ножи каменные», как переведены эти слова в Вульгате (cultros lapideos). У 70-ти первоначальный перевод состоял так же, нужно думать, из слов ek petraV akrotomou — «из камня острого», как читается в Александрийском и некоторых других списках с опущением слова petrinaV — «каменные». Слово «острые» представляет позднейший перевод еврейского слова «цурим», который не признают точным и западно-христианские комментаторы, опирающиеся вообще на еврейский текст [Разумеются вышеозначенные комментарии Keil'я и Соок'а.]. Употребление каменных ножей при обрезании было древним обычаем (Исх IV:25), сохранявшим свою силу и в то время, когда в обыденной жизни начало употребляться железо. И обрежь сынов Израилевых во второй раз, т. е. снова, вторично сделай весь израильский народ обрезанным, каким он вышел из Египта.
Adam Clarke: Commentary on the Bible - 1831
5:2: Make thee sharp knives - חרבות צרים charboth tsurim, knives of rock, stone, or flint. Before the use of iron was common, all the nations of the earth had their edge-tools made of stones, flints, etc. In the lately discovered islands this is found to be a common case. Our ancestors in these countries made their arrow and spear-heads of flint: these I have often seen turned up by the plough. But we cannot suppose that at the time here referred to the Israelites were destitute of iron, and were therefore obliged to use knives made of stone or flint, their different manufactures in the wilderness prove that they must have had both iron and steel. Why then use knives made of stone? Probably it was unlawful to use metal of any kind in this religious rite; and indeed this seems likely from the circumstance of Zipporah (Exo 4:25) taking a sharp stone and circumcising her son; and we find, from the most ancient and authentic accounts, that the Egyptians considered it unlawful or profane to use any kind of metal to make incisions in the human body, when preparing it for embalming; see the note on Gen 50:2, and on Exo 4:25. That it was deemed improper to use any other kind of instrument in circumcision we have a proof in the tribe Alnajab, in Ethiopia, who follow the Mosaic institution, and perform the rite of circumcision, according to Ludolf, cultris lapidibus, with knives made of stone. - Hist. Aethiop., lib. iii., c. 1. And as God commanded the people to make him an altar of unhewn stones, on which no tool of iron had been lifted up, because this would pollute it, (see Exo 20:25, and Deu 27:5), he might require that no instrument of iron should be used in a rite by which the body and soul of the person were in the most solemn and sacred manner dedicated to him to be his house and temple, the heart itself being the altar on which continual sacrifices to God must be offered. A physical reason has been given for preferring knives of stone in this operation, "the wound suffers less through inflammation, and is sooner healed." For this a reason may be given. It is almost impossible to get an edge made so even and firm as not to leave particles of the metal in the incisions made even in the most delicate flesh; these particles would soon become oxidized by the action of the air, and extra inflammation in the part would be the consequence. The great aptitude of iron to be oxidized, i.e., to be converted to rust, is well known; but how far this reasoning, thus applied, may be supported by fact, I cannot pretend to determine: it is sufficiently evident that it was a common custom to use knives of stone in circumcision, and in all operations on those parts of the human body. I shall give a few examples. Pliny says, when they amputate certain parts they do it with a sharp stone, because nothing else could be employed without danger. Samia testa virilitatem amputabant: nec aliter citra perniciem. Ovid, Fast. lib. iv., ver. 237, relates a circumstance where the saxum acutum, or sharp stone, was used about those parts: -
Ille etiam Saxo corpus laniavit Acuto,
Longaque in immundo pulvere tracta coma est.
Voxque fuit, Merui; meritas dem sanguine poenas;
Ah! pereant partes quae nocuere mihi;
Ah! pereant; dicebat adhuc, onus inguinis aufert;
Nullaque sunt subito signa relicta viri.
This quotation is produced in order to prove that a knife made of a sharp stone was used in making incisions and amputations of certain parts of the body, even when the use of iron was well known; but a translation of the verse is not necessary, and would be improper. The
Mollia qui Rapta secuit Genitalia Testa
of Juvenal (Sat. vi., ver. 513) is a farther proof of this. Many other proofs might be produced but those who wish for more may consult Calmet and Scheuchzer.
Circumcise again the children of Israel the second time - This certainly does not mean that they should repeat circumcision on those who had already received it. This would have been as absurd as impracticable. But the command implies that they were to renew the observance of a rite which had been neglected in their travels in the desert: this is sufficiently evident from the following verses.
Albert Barnes: Notes on the Bible - 1834
5:2: Make thee sharp knives - Render rather as marg., and compare marginal reference and note. Knives of flint or stone were in fact used for circumcision, and retained for that and other sacred purposes, even after iron had become in common use. The rendering of the margin is adopted by almost all ancient versions, by most commentators, and by the fathers generally, who naturally regarded circumcision performed by Joshua and by means of knives of stone or rock, as symbolic of the true circumcision performed by Christ, who is more than once spoken of as the Rock (compare Co1 10:4; Rom 2:29; Col 2:11). See Jos 21:42.
Circumcise again ... - i. e. make that which once was a circumcised people but is not so now, once more a circumcised people. (See Jos 4:4-7.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: sharp knives: or, knives of flints, Before the use of iron was common, all the nations of the earth had their edge tools made of stones, flints, etc. Our ancestors had their arrows and spearheads made of flint; which are frequently turned up by the plough. And even when iron became more common, stone knives seem to have been preferred for making incisions in the human body. The Egyptians used such to open the bodies for embalming; and the tribe of Alnajab in Ethiopia, who follow the Mosaic institution, perform the rite of circumcision, according to Ludolf, cultris lapidibus, with knives made of stone.
circumcise: Gen 17:10-14; Deu 10:16, Deu 30:6; Rom 2:29, Rom 4:11; Col 2:11
Geneva 1599
5:2 At that time the LORD said unto Joshua, Make thee sharp knives, (b) and circumcise again the children of Israel the second time.
(b) For now they had left it off, about 40 years.
John Gill
5:2 At that time the Lord said unto Joshua,.... When the people had passed over Jordan, and had pitched in Gilgal, and Joshua had set up the stones there; and particularly when the dread of them had seized the inhabitants of Canaan, and deprived them of all their courage; and so was a fit time for the execution of what is next ordered, and seems designed in the providence of God among other things particularly for that:
make them sharp knives; not that Joshua was to make them himself, but to order them to be made; for a considerable number would be wanted for the use to be made of them: the Targum calls them sharp razors; and Ben Gersom says they were made of brass, more likely of iron or steel, which perhaps he means; but the Hebrew text is, "knives of rocks", "flints" or "stones"; and so Maimonides (p) interprets the words, and as they are rendered in various versions (q); with such an instrument Zipporah circumcised her son; and like them were the "samia testa" (r), with which the priests of the mother of the gods were castrated; and the "saxum acutum" of Ovid (s); and such the Americans used in slaying beasts, and the Egyptians (t) in the dissecting of their dead bodies; and which the Talmudists allow of as lawful; and in the east the Jews to this day use knives of stone in circumcision (u); See Gill on Ex 4:25.
and circumcise again the children of Israel the second time; not that circumcision was to be repeated on them that had been circumcised already, who had found out ways and means to draw over the foreskin again, as some in later times did; or who had been imperfectly circumcised according to the rite enjoined by Abraham, which some Jewish writers say was not perfect; neither of which was the case. Kimchi, and so Ben Melech, interpret the word, "oftentimes", frequently, one time after another; as if the sense was, Joshua was to circumcise them, or take care they were circumcised, some at one time, and some at another, until the whole was finished; but this is not what is meant, it refers to a former general circumcision; not to the circumcision, as first administered in Abraham's time, for there had been a multitude of instances of it since that time; but to the circumcision of the Israelites at, about, or quickly after their coming out of Egypt; either before their eating of their first passover, the night they went out of Egypt, as Jarchi (w); or rather some time in the three days' darkness of the Egyptians, as Dr. Lightfoot (x) thinks; or else when they were about Sinai, just before the celebration of the passover there, Num 9:1; from which time it had been neglected; not cause unnecessary, while they were in the wilderness, to distinguish them from others, which was not the principal, at least not the only use of it; nor because forbidden the Israelites for their disobedience, murmurings, and rebellion, it not being probable that God should prohibit the observance of a command of his on that account; nor so much through criminal neglect, at least contempt of it, as because of their frequent journeying, and the inconvenience of performing it, being always uncertain, when they had pitched their tents, how long they should stay, and when they should remove, since this depended upon the taking up of the cloud; wherefore, unless they could have been sure of a continuance for a proper time, it was not safe to administer it; and now it was enjoined, partly because they were about to celebrate the passover, which required circumcision in all that partook of it, Ex 12:43; and partly because they had now entered into the land of Canaan, which was given them in the covenant of circumcision, Gen 17:8; wherefore it became them now to observe it, and as typical of spiritual circumcision, necessary to the heavenly Canaan, as well as to distinguish them from the uncircumcised Canaanites they were coming among; and they did not think themselves under obligation to observe it till they came to settle in that land, as some think, who hereby account for their long neglect of it.
(p) Moreh Nevochim, par. 1. c. 16. (q) , Sept. "cultros lapideos", V. L. "cultros petrarum", Munster, Montanus, Piscator. (r) Plin. Nat. Hist. l. 35. c. 12. Arnob. adv. Gentes, l. 5. p. 189. (s) Fast. l. 4. ver. 237. (t) Herod. Euterpe, sive, l. 2. c. 86. (u) Vid. Pfeiffer. Dubia Vexata, cent. 2. loc. 46. (w) So in Pirke Eliezer, c. 29. (x) Works, vol. 1. p. 40.
John Wesley
5:2 At that time - As soon as ever they were come to Gilgal, which was on the tenth day; and so this might be executed the eleventh day, and that in the morning: on the thirteenth day they were sore of their wounds, and on the fourteenth day they recovered, and at the even of that day kept the passover. Make - Or, prepare, or make ready, as this word sometimes used. As it was not necessary for those who had such knives already to make others for that use; so it is not probable that such were commanded to do so, but only to make them sharp and fit for that work. The second time - He calleth this a second circumcision, not as if these same persons had been circumcised before, but with respect to the body of the people, where of one part had been circumcised before, and the other at this time, which is called a second time, in relation to some former time wherein they were circumcised, either, in Egypt, when many of the people, who possibly for fear or favour of the Egyptians, had neglected this duty, were by the command of Moses circumcised. Or at Sinai, when they received the passover, Num 9:5, which no uncircumcised person might do.
Robert Jamieson, A. R. Fausset and David Brown
5:2 CIRCUMCISION IS RENEWED. (Josh 5:2-12)
At that time--on the encampment being made after the passage.
the Lord said unto Joshua, Make thee sharp knives--Stone knives, collect and make them ready. Flints have been used in the early times of all people; and although the use of iron was known to the Hebrews in the days of Joshua, probably the want of a sufficient number of metallic implements dictated the employment of flints on this occasion (compare Ex 4:25).
circumcise again the children of Israel the second time--literally, "return and circumcise." The command did not require him to repeat the operation on those who had undergone it, but to resume the observance of the rite, which had been long discontinued. The language, however, evidently points to a general circumcising on some previous occasion, which, though unrecorded, must have been made before the celebration of the passover at Sinai (compare Ex 12:48; Num 9:5), as a mixed multitude accompanied the camp. "The second time" of general circumcising was at the entrance into Canaan.
5:35:3: Եւ արա՛ր իւր Յեսու սո՛ւրս քարեղէնս գայլախազեայս, եւ թլփատեա՛ց զորդիսն Իսրայէլի ՚ի տեղւոջ՝ որ կոչէր Բլո՛ւր անթլփատից[2153]։ [2153] Ոմանք. ՚Ի տեղւոջն ուր կոչէր։
3. Եւ Յեսուն գալախազէ դանակներ շինեց եւ թլփատեց իսրայէլացիներին այն վայրում, որ կոչւում էր Անթլփատների բլուր:
3 Յեսու իրեն գայլախազէ դանակներ շինեց ու Բլուր Անթլփատութեան ըսուած տեղը Իսրայէլի որդիները թլփատեց։
Եւ արար իւր Յեսու սուրս քարեղէնս գայլախազեայս, եւ թլփատեաց զորդիսն Իսրայելի ի տեղւոջն որ կոչէր Բլուր անթլփատից: [59]Եւ զոր օրինակ յապաւեաց Յեսու զորդիսն Իսրայելի որ էին ի ճանապարհի անդ, որ բնաւ չէին թլփատեալք յելելոցն յԵգիպտոսէ, զամենեսեան թլփատեաց Յեսու:

5:3: Եւ արա՛ր իւր Յեսու սո՛ւրս քարեղէնս գայլախազեայս, եւ թլփատեա՛ց զորդիսն Իսրայէլի ՚ի տեղւոջ՝ որ կոչէր Բլո՛ւր անթլփատից[2153]։
[2153] Ոմանք. ՚Ի տեղւոջն ուր կոչէր։
3. Եւ Յեսուն գալախազէ դանակներ շինեց եւ թլփատեց իսրայէլացիներին այն վայրում, որ կոչւում էր Անթլփատների բլուր:
3 Յեսու իրեն գայլախազէ դանակներ շինեց ու Բլուր Անթլփատութեան ըսուած տեղը Իսրայէլի որդիները թլփատեց։
zohrab-1805▾ eastern-1994▾ western am▾
5:33: И сделал себе Иисус острые ножи и обрезал сынов Израилевых на [месте, названном]: Холм обрезания.
5:3 καὶ και and; even ἐποίησεν ποιεω do; make Ἰησοῦς ιησους Iēsous; Iisus μαχαίρας μαχαιρα short sword πετρίνας πετρινος and; even περιέτεμεν περιτεμνω circumcise τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τοῦ ο the καλουμένου καλεω call; invite τόπου τοπος place; locality Βουνὸς βουνος mound τῶν ο the ἀκροβυστιῶν ακροβυστια foreskin; uncircumcised
5:3 וַ wa וְ and יַּעַשׂ־ yyaʕaś- עשׂה make לֹ֥ו lˌô לְ to יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua חַֽרְבֹ֣ות ḥˈarᵊvˈôṯ חֶרֶב dagger צֻרִ֑ים ṣurˈîm צֹר pebble וַ wa וְ and יָּ֨מָל֙ yyˈāmol מול circumcise אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to גִּבְעַ֖ת givʕˌaṯ גִּבְעָה hill הָ hā הַ the עֲרָלֹֽות׃ ʕᵃrālˈôṯ עָרְלָה foreskin
5:3. fecit quod iusserat Dominus et circumcidit filios Israhel in colle PraeputiorumHe did what the Lord had commanded, and he circumcised the children of Israel in the hill of the foreskins.
3. And Joshua made him knives of flint, and circumcised the children of Israel at the hill of the foreskins.
5:3. He did what the Lord had commanded, and he circumcised the sons of Israel at the hill of the foreskins.
And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins:

3: И сделал себе Иисус острые ножи и обрезал сынов Израилевых на [месте, названном]: Холм обрезания.
5:3
καὶ και and; even
ἐποίησεν ποιεω do; make
Ἰησοῦς ιησους Iēsous; Iisus
μαχαίρας μαχαιρα short sword
πετρίνας πετρινος and; even
περιέτεμεν περιτεμνω circumcise
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἐπὶ επι in; on
τοῦ ο the
καλουμένου καλεω call; invite
τόπου τοπος place; locality
Βουνὸς βουνος mound
τῶν ο the
ἀκροβυστιῶν ακροβυστια foreskin; uncircumcised
5:3
וַ wa וְ and
יַּעַשׂ־ yyaʕaś- עשׂה make
לֹ֥ו lˌô לְ to
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
חַֽרְבֹ֣ות ḥˈarᵊvˈôṯ חֶרֶב dagger
צֻרִ֑ים ṣurˈîm צֹר pebble
וַ wa וְ and
יָּ֨מָל֙ yyˈāmol מול circumcise
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
גִּבְעַ֖ת givʕˌaṯ גִּבְעָה hill
הָ הַ the
עֲרָלֹֽות׃ ʕᵃrālˈôṯ עָרְלָה foreskin
5:3. fecit quod iusserat Dominus et circumcidit filios Israhel in colle Praeputiorum
He did what the Lord had commanded, and he circumcised the children of Israel in the hill of the foreskins.
5:3. He did what the Lord had commanded, and he circumcised the sons of Israel at the hill of the foreskins.
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Albert Barnes: Notes on the Bible - 1834
5:3: The hill of the foreskins - i. e. the hill where the foreskins, the emblem of all worldly and carnal affections, were buried. (Compare Col 2:11-13; Col 3:1-6.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: Joshua: Gen 17:23-27; Mat 16:24
the hill of the foreskins: or, Gibeah haaraloth
Geneva 1599
5:3 And Joshua made him sharp knives, and circumcised the children of Israel at (c) the hill of the foreskins.
(c) Gilgal was so called, because they were there circumcised.
John Gill
5:3 And Joshua made him sharp knives, and circumcised the children of Israel,.... Not that Joshua circumcised them himself, any more than he made the knives himself, but he ordered both to be done, and took care that they were done. And as any that had skill might make the knives, so might any circumcise; circumcision was not restrained to any order of men, not to the priests and Levites, but any might perform it; so that though the number to be circumcised was great, it might soon be finished: and this was done
at the hill of the foreskins; as the place was afterward called from hence; these being heaped up one upon another, made a hill of them, as the Jews say (y), being covered with dust. This circumcision performed by Joshua, or his orders, was typical of the spiritual circumcision without hands, which those that believe in Jesus, the antitype of Joshua, partake of.
(y) Pirke Eliezer, ut supra. (c. 29.) Jarchi in loc.
John Wesley
5:3 And circumcised - That is, he caused this to be done; and, because it was to be done speedily, the passover approaching, it was necessary to use many hands in it. Children of Israel - That is, such of them as were uncircumcised. And, though it be not mentioned, it is more than probable, that the Israelites beyond Jordan were circumcised at the same time.
Robert Jamieson, A. R. Fausset and David Brown
5:3 at the hill--probably one of the argillaceous hills that form the highest terrace of the Jordan, on a rising ground at the palm forest.
5:45:4: Եւ զոր օրինակ յապաւեաց Յեսու զորդիսն Իսրայէլի որ էին ՚ի ճանապարհի անդ, որ բնաւ չէին թլփատեալք յելելոցն յԵգիպտոսէ, զամենեսեան թլփատեա՛ց Յեսու։ Եւ այս ժողովուրդ է զոր թլփատեաց Յեսու. ամենայն ժողովրդեանն ելելոց յԵգիպտոսէ զարո՛ւ մանուկ. քանզի ամենայն արք ※ պատերազմողք մեռա՛ն յանապատին անդէն ՚ի ※ ճանապարհին, յելանելն իւրեանց յերկրէն Եգիպտացւոց[2154]. [2154] Ոմանք. Որ բնաւ իսկ ո՛չ էին թլփատեալ յելիցն յԵգիպ՛՛։ Եւ այս ժողովուրդ էր զոր... յելանելն իւրեանց յԵգիպտոսէ։
4. Եւ այդպէս Յեսուն թլփատեց այն իսրայէլացիներին, որոնք ճանապարհին էին ծնուել Եգիպտոսից դուրս գալուց յետոյ եւ բնաւ չէին թլփատուել. բոլորին էլ թլփատեց Յեսուն: Ահա ա՛յս բազմութեանն է, որ թլփատեց Յեսուն. Եգիպտոսից դուրս եկած ամբողջ ժողովրդի արու մանուկներին: Բոլոր պատերազմող մարդիկ մեռան անապատում՝ Եգիպտոսից իրենց դուրս գալու ճանապարհին:
4 Այս է պատճառը, որուն համար Յեսու զանոնք թլփատեց։ Ժողովուրդին բոլոր արուները, որոնք Եգիպտոսէն ելան եւ բոլոր պատերազմող մարդիկը, Եգիպտոսէն ելլելէ ետքը անապատին մէջ՝ ճամբան՝ մեռան։
Եւ այս ժողովուրդ է զոր թլփատեաց Յեսու. ամենայն ժողովրդեանն ելելոց յԵգիպտոսէ զարու մանուկ. քանզի ամենայն արք`` պատերազմողք մեռան յանապատին անդէն ի ճանապարհին յելանելն իւրեանց յերկրէն Եգիպտացւոց:

5:4: Եւ զոր օրինակ յապաւեաց Յեսու զորդիսն Իսրայէլի որ էին ՚ի ճանապարհի անդ, որ բնաւ չէին թլփատեալք յելելոցն յԵգիպտոսէ, զամենեսեան թլփատեա՛ց Յեսու։ Եւ այս ժողովուրդ է զոր թլփատեաց Յեսու. ամենայն ժողովրդեանն ելելոց յԵգիպտոսէ զարո՛ւ մանուկ. քանզի ամենայն արք ※ պատերազմողք մեռա՛ն յանապատին անդէն ՚ի ※ ճանապարհին, յելանելն իւրեանց յերկրէն Եգիպտացւոց[2154].
[2154] Ոմանք. Որ բնաւ իսկ ո՛չ էին թլփատեալ յելիցն յԵգիպ՛՛։ Եւ այս ժողովուրդ էր զոր... յելանելն իւրեանց յԵգիպտոսէ։
4. Եւ այդպէս Յեսուն թլփատեց այն իսրայէլացիներին, որոնք ճանապարհին էին ծնուել Եգիպտոսից դուրս գալուց յետոյ եւ բնաւ չէին թլփատուել. բոլորին էլ թլփատեց Յեսուն: Ահա ա՛յս բազմութեանն է, որ թլփատեց Յեսուն. Եգիպտոսից դուրս եկած ամբողջ ժողովրդի արու մանուկներին: Բոլոր պատերազմող մարդիկ մեռան անապատում՝ Եգիպտոսից իրենց դուրս գալու ճանապարհին:
4 Այս է պատճառը, որուն համար Յեսու զանոնք թլփատեց։ Ժողովուրդին բոլոր արուները, որոնք Եգիպտոսէն ելան եւ բոլոր պատերազմող մարդիկը, Եգիպտոսէն ելլելէ ետքը անապատին մէջ՝ ճամբան՝ մեռան։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: Вот причина, почему обрезал Иисус [сынов Израилевых], весь народ, вышедший из Египта, мужеского пола, все способные к войне умерли в пустыне на пути, по исшествии из Египта;
5:4 ὃν ος who; what δὲ δε though; while τρόπον τροπος manner; by means περιεκάθαρεν περικαθαιρω Iēsous; Iisus τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ὅσοι οσος as much as; as many as ποτὲ ποτε once; some time ἐγένοντο γινομαι happen; become ἐν εν in τῇ ο the ὁδῷ οδος way; journey καὶ και and; even ὅσοι οσος as much as; as many as ποτὲ ποτε once; some time ἀπερίτμητοι απεριτμητος uncircumcised ἦσαν ειμι be τῶν ο the ἐξεληλυθότων εξερχομαι come out; go out ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
5:4 וְ wᵊ וְ and זֶ֥ה zˌeh זֶה this הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מָ֣ל mˈāl מול circumcise יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua כָּל־ kol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the יֹּצֵא֩ yyōṣˌē יצא go out מִ mi מִן from מִּצְרַ֨יִם mmiṣrˌayim מִצְרַיִם Egypt הַ ha הַ the זְּכָרִ֜ים zzᵊḵārˈîm זָכָר male כֹּ֣ל׀ kˈōl כֹּל whole אַנְשֵׁ֣י ʔanšˈê אִישׁ man הַ ha הַ the מִּלְחָמָ֗ה mmilḥāmˈā מִלְחָמָה war מֵ֤תוּ mˈēṯû מות die בַ va בְּ in † הַ the מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert בַּ ba בְּ in † הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way בְּ bᵊ בְּ in צֵאתָ֖ם ṣēṯˌām יצא go out מִ mi מִן from מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
5:4. haec autem causa est secundae circumcisionis omnis populus qui egressus est ex Aegypto generis masculini universi bellatores viri mortui sunt in deserto per longissimos viae circuitusNow this is the cause of the second circumcision: All the people that came out of Egypt that were males, all the men fit for war, died in the desert, during the time of the long going about in the way:
4. And this is the cause why Joshua did circumcise: all the people that came forth out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came forth out of Egypt.
5:4. Now this is the reason for the second circumcision: All the people who departed from Egypt of the male gender, all the men fit for war, died in the desert during the very long wandering way;
And this [is] the cause why Joshua did circumcise: All the people that came out of Egypt, [that were] males, [even] all the men of war, died in the wilderness by the way, after they came out of Egypt:

4: Вот причина, почему обрезал Иисус [сынов Израилевых], весь народ, вышедший из Египта, мужеского пола, все способные к войне умерли в пустыне на пути, по исшествии из Египта;
5:4
ὃν ος who; what
δὲ δε though; while
τρόπον τροπος manner; by means
περιεκάθαρεν περικαθαιρω Iēsous; Iisus
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ὅσοι οσος as much as; as many as
ποτὲ ποτε once; some time
ἐγένοντο γινομαι happen; become
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
καὶ και and; even
ὅσοι οσος as much as; as many as
ποτὲ ποτε once; some time
ἀπερίτμητοι απεριτμητος uncircumcised
ἦσαν ειμι be
τῶν ο the
ἐξεληλυθότων εξερχομαι come out; go out
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
5:4
וְ wᵊ וְ and
זֶ֥ה zˌeh זֶה this
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
מָ֣ל mˈāl מול circumcise
יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
יֹּצֵא֩ yyōṣˌē יצא go out
מִ mi מִן from
מִּצְרַ֨יִם mmiṣrˌayim מִצְרַיִם Egypt
הַ ha הַ the
זְּכָרִ֜ים zzᵊḵārˈîm זָכָר male
כֹּ֣ל׀ kˈōl כֹּל whole
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
הַ ha הַ the
מִּלְחָמָ֗ה mmilḥāmˈā מִלְחָמָה war
מֵ֤תוּ mˈēṯû מות die
בַ va בְּ in
הַ the
מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert
בַּ ba בְּ in
הַ the
דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way
בְּ bᵊ בְּ in
צֵאתָ֖ם ṣēṯˌām יצא go out
מִ mi מִן from
מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
5:4. haec autem causa est secundae circumcisionis omnis populus qui egressus est ex Aegypto generis masculini universi bellatores viri mortui sunt in deserto per longissimos viae circuitus
Now this is the cause of the second circumcision: All the people that came out of Egypt that were males, all the men fit for war, died in the desert, during the time of the long going about in the way:
5:4. Now this is the reason for the second circumcision: All the people who departed from Egypt of the male gender, all the men fit for war, died in the desert during the very long wandering way;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: -й ст. заключают объяснение того, каким образом израильский народ в общей своей совокупности перестал быть обрезанным; рассмотрение их см. в конце главы.
Adam Clarke: Commentary on the Bible - 1831
5:4: This is the cause why Joshua did circumcise - The text here explains itself. Before the Israelites left Egypt all the males were circumcised; and some learned men think that all those who were born during their encampment at Sinai were circumcised also, because there they celebrated the passover; but after that time, during the whole of their stay in the wilderness, there were none circumcised till they entered into the promised land. Owing to their unsettled state, God appears to have dispensed, for the time being, with this rite; but as they were about to celebrate another passover, it was necessary that all the males should be circumcised; for without this they could not be considered within the covenant, and could not keep the passover, which was the seal of that covenant. As baptism is generally understood to have succeeded to circumcision, and the holy eucharist to the passover, hence, in the Church of England, and probably in most others, no person is permitted to receive the sacrament of the Lord's Supper till he has been baptized.
Albert Barnes: Notes on the Bible - 1834
5:4: Of the whole nation those only were already circumcised at the time of the passage of the Jordan who had been under twenty years of age at the time of the complaining and consequent rejection at Kadesh (compare the marginal reference). These would have been circumcised before they left Egypt, and there would still survive of them more than a quarter of a million of thirty-eight years old and upward.
The statements of these verses are of a general kind. The "forty years" of Jos 5:6 is a round number, and the statement in the latter part of Jos 5:5 cannot be strictly accurate. For there must have been male children born in the wilderness during the first year after the Exodus, and these must have been circumcised before the celebration of the Passover at Sinai in the first month of the second year (compare Num 9:1-5, and Exo 12:48). The statements of the verses are, however, sufficiently close to the facts for the purpose in hand; namely, to render a reason for the general circumcising which is here recorded.
The reason why circumcision was omitted in the wilderness, was that the sentence of Num 14:28 ff placed the whole nation for the time under a ban; and that the discontinuance of circumcision, and the consequent omission of the Passover, was a consequence and a token of that ban. The rejection was not, indeed, total, for the children of the complainers were to enter into the rest; nor final, for when the children had borne the punishment of the fathers' sins for the appointed years, and the complainers were dead, then it was to be removed, as now by Joshua. But for the time the covenant was abrogated, though God's purpose to restore it was from the first made known, and confirmed by the visible marks of His favor which He still vouchsafed to bestow during the wandering. The years of rejection were indeed exhausted before the death of Moses (compare Deu 2:14): but God would not call upon the people to renew their engagement to Him until He had first given them glorious proof of His will and power to fulfill His engagements to them. So He gave them the first fruits of the promised inheritance - the kingdoms of Sihon and Og; and through a miracle planted their feet on the very soil that still remained to be conquered; and then recalled them to His covenant. It is to be noted, too, that they were just about to go to war against foes mightier than themselves. Their only hope of success lay in the help of God. At such a crisis the need of full communion with God would be felt indeed; and the blessing and strength of it are accordingly granted.
The Rev_ival of the two great ordinances - circumcision and the Passover - after so long an intermission could not but awaken the zeal and invigorate the faith and fortitude of the people. Both as seals and as means of grace and God's good purpose toward them then, the general circumcision of the people, followed up by the solemn celebration of the Passover - the one formally restoring the covenant and reconciling them nationally to God, the other ratifying and confirming all that circumcision intended - were at this juncture most opportune.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: All the: Num 14:22, Num 26:64, Num 26:65; Deu 2:16; Co1 10:5; Heb 3:17-19
John Gill
5:4 And this is the cause why Joshua did circumcise,.... Or the reason of the command given him to circumcise the children of Israel at this time, namely, what follows:
all the people that came out of Egypt that were males, even all the men of war; meaning such that were twenty years old, and upwards:
died in the wilderness, by the way, after they came out of Egypt; not directly, but in a course of forty years, as they journeyed through the wilderness; this is to be understood with an exception of Joshua, Caleb, Eleazar, &c. but then there was a large number who were under twenty years of age, that came out of Egypt, and were now living.
John Wesley
5:4 Out of Egypt - This is to be restrained to such as were then above twenty years old, and such as were guilty of that rebellion, Num. 14:1-25, as it is expressed below, Josh 5:6.
Robert Jamieson, A. R. Fausset and David Brown
5:4 this is the cause why Joshua did circumcise--The omission to circumcise the children born in the wilderness might have been owing to the incessant movements of the people; but it is most generally thought that the true cause was a temporary suspension of the covenant with the unbelieving race who, being rejected of the Lord, were doomed to perish in the wilderness, and whose children had to bear the iniquity of their fathers (Num 14:33), though, as the latter were to be brought into the promised land, the covenant would be renewed with them.
5:55:5: ※ զի թլփատեալք էին ամենայն ժողովուրդն որ ելին, եւ ամենայն ※ ժողովուրդն որ ծնան յանապատին ՚ի ճանապարհին ※ ելանելոյ նոցա յերկրէն Եգիպտացւոց[2155]։ [2155] Օրինակ մի յաւելու. Յերկրէն Եգիպտացւոց՝ թլփատեցան։ Ուր Ոսկան. Ոչ թլփատեցան։
5. Դուրս եկած ամբողջ ժողովուրդը թլփատուած էր: Եգիպտոսից դուրս գալուց յետոյ ճանապարհին ծնուած բազմութիւնը
5 Այդ բոլոր ժողովուրդը թլփատուած էր. բայց Եգիպտոսէն ելլելէ ետքը անապատին մէջ՝ ճամբան ծնած ժողովուրդը չէր թլփատուած։
Զի թլփատեալք էին ամենայն ժողովուրդն որ ելին, եւ ամենայն ժողովուրդն որ ծնան յանապատին ի ճանապարհին ելանելոյ նոցա յերկրէն [60]Եգիպտացւոց:

5:5: ※ զի թլփատեալք էին ամենայն ժողովուրդն որ ելին, եւ ամենայն ※ ժողովուրդն որ ծնան յանապատին ՚ի ճանապարհին ※ ելանելոյ նոցա յերկրէն Եգիպտացւոց[2155]։
[2155] Օրինակ մի յաւելու. Յերկրէն Եգիպտացւոց՝ թլփատեցան։ Ուր Ոսկան. Ոչ թլփատեցան։
5. Դուրս եկած ամբողջ ժողովուրդը թլփատուած էր: Եգիպտոսից դուրս գալուց յետոյ ճանապարհին ծնուած բազմութիւնը
5 Այդ բոլոր ժողովուրդը թլփատուած էր. բայց Եգիպտոսէն ելլելէ ետքը անապատին մէջ՝ ճամբան ծնած ժողովուրդը չէր թլփատուած։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: весь же вышедший народ был обрезан, но весь народ, родившийся в пустыне на пути, после того как вышел из Египта, не был обрезан;
5:5 πάντας πας all; every τούτους ουτος this; he περιέτεμεν περιτεμνω circumcise Ἰησοῦς ιησους Iēsous; Iisus
5:5 כִּֽי־ kˈî- כִּי that מֻלִ֣ים mulˈîm מול circumcise הָי֔וּ hāyˈû היה be כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people הַ ha הַ the יֹּֽצְאִ֑ים yyˈōṣᵊʔˈîm יצא go out וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ֠ hā הַ the עָם ʕˌām עַם people הַ ha הַ the יִּלֹּדִ֨ים yyillōḏˌîm יִלֹּוד new-born בַּ ba בְּ in † הַ the מִּדְבָּ֥ר mmiḏbˌār מִדְבָּר desert בַּ ba בְּ in † הַ the דֶּ֛רֶךְ ddˈereḵ דֶּרֶךְ way בְּ bᵊ בְּ in צֵאתָ֥ם ṣēṯˌām יצא go out מִ mi מִן from מִּצְרַ֖יִם mmiṣrˌayim מִצְרַיִם Egypt לֹא־ lō- לֹא not מָֽלוּ׃ mˈālû מול circumcise
5:5. qui omnes circumcisi erant populus autem qui natus est in desertoNow these were all circumcised. But the people that were born in the desert,
5. For all the people that came out were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, they had not circumcised.
5:5. all these had been circumcised. But the people who were born in the desert,
Now all the people that came out were circumcised: but all the people [that were] born in the wilderness by the way as they came forth out of Egypt, [them] they had not circumcised:

5: весь же вышедший народ был обрезан, но весь народ, родившийся в пустыне на пути, после того как вышел из Египта, не был обрезан;
5:5
πάντας πας all; every
τούτους ουτος this; he
περιέτεμεν περιτεμνω circumcise
Ἰησοῦς ιησους Iēsous; Iisus
5:5
כִּֽי־ kˈî- כִּי that
מֻלִ֣ים mulˈîm מול circumcise
הָי֔וּ hāyˈû היה be
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
הַ ha הַ the
יֹּֽצְאִ֑ים yyˈōṣᵊʔˈîm יצא go out
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ֠ הַ the
עָם ʕˌām עַם people
הַ ha הַ the
יִּלֹּדִ֨ים yyillōḏˌîm יִלֹּוד new-born
בַּ ba בְּ in
הַ the
מִּדְבָּ֥ר mmiḏbˌār מִדְבָּר desert
בַּ ba בְּ in
הַ the
דֶּ֛רֶךְ ddˈereḵ דֶּרֶךְ way
בְּ bᵊ בְּ in
צֵאתָ֥ם ṣēṯˌām יצא go out
מִ mi מִן from
מִּצְרַ֖יִם mmiṣrˌayim מִצְרַיִם Egypt
לֹא־ lō- לֹא not
מָֽלוּ׃ mˈālû מול circumcise
5:5. qui omnes circumcisi erant populus autem qui natus est in deserto
Now these were all circumcised. But the people that were born in the desert,
5:5. all these had been circumcised. But the people who were born in the desert,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: they had not: Deu 12:8, Deu 12:9; Hos 6:6, Hos 6:7; Mat 12:7; Rom 2:26; Co1 7:19; Gal 5:6, Gal 6:15
Geneva 1599
5:5 Now all the people that came out were circumcised: but all the people [that were] born in the wilderness by the way as they came forth out of Egypt, [them] they had (d) not circumcised.
(d) For they looked daily to move at the Lord's command, which they who were newly circumcised could not do without great danger.
John Gill
5:5 Now all the people that came out were circumcised,.... All that came out of Egypt, and males, were circumcised, whether under or above twenty years of age; for though it is possible all were circumcised before they came out of Egypt, which favours the opinion of Dr. Lightfoot, that they might be circumcised during the three nights' darkness of the Egyptians, when they could take no advantage of it, as Levi and Simeon did of the Shechemites; and which seems more probable than that it should be on the night they came out of Egypt, when many must have been unfit for travelling, and seems preferable to that of their being circumcised at Mount Sinai, which was a year after their coming out of Egypt:
but all the people that were born in the wilderness by the way, as they came forth out of Egypt, them they had not circumcised; the reasons of which neglect; See Gill on Josh 5:2. The phrase, "by the way", seems to point at the true reason of it, at least to countenance the reason there given, which was on account of their journey; that is, their stay at any place being uncertain and precarious; so the Jews say (z), because of the affliction or trouble of journeying, the Israelites did not circumcise their children. This is to be understood of all males only born in the wilderness, they only being the subjects of circumcision.
(z) Pirke Eliezer, ut supra. (c. 29.)
John Wesley
5:5 Them - Either their parents, or the rulers of Israel, by Divine permission and indulgence; because they were now on a journey, in which case the passover also might be neglected, Num 9:10, Num 9:13. Rather, it was a continued token of God's displeasure against them, for their unbelief and murmuring: a token that they should never have the benefit of that promise, whereof circumcision was the seal.
5:65:6: Քանզի զքառասուն եւ զերկուս ամս շրջեցաւ Իսրայէլ յանապատին Աբդարեայ. վասն որոյ անթլփա՛տք էին բազումք ՚ի պատերազմողացն ելելոց յերկրէն Եգիպտացւոց՝ որք անհնազանդեցա՛ն պատուիրանացն Աստուծոյ։ Որոց եւ սահմանեա՛ց Տէր չտեսանե՛լ զերկիրն զոր երդուաւ հարցն նոցա տալ նոցա. զերկիր՝ որ բղխէ զկաթն եւ զմեղր[2156]։ [2156] Ոմանք. Չտեսանել նոցա զերկիրն, զոր երդուաւ Տէր հարցն։
6. (քանի որ իսրայէլացիները քառասուներկու տարի շրջել էին Աբդարի անապատում), այդ բազմութիւնից շատերը՝ Եգիպտոսից դուրս եկած պատերազմիկներ, որոնք չէին հնազանդուել Աստծու պատուիրաններին, անթլփատ էին: Նրանց համար Տէրը որոշեց, որ նրանք չպիտի տեսնեն այն երկիրը, որ երդուել էր նրանց հայրերին, թէ կը տայ նրանց, մի երկիր, ուր կաթ եւ մեղր է բխում:
6 Քանզի Իսրայէլի որդիները քառասուն տարի անապատին մէջ պտըտեցան, մինչեւ որ Տէրոջը խօսքին անհնազանդ եղող բոլոր ազգը, այսինքն Եգիպտոսէն ելլող պատերազմիկները սպառեցան, որովհետեւ Տէրը անոնց համար երդում ըրաւ որ այն երկիրը անոնց չցուցնէ՝ այն կաթ ու մեղր բղխող երկիրը, որ Տէրը անոնց հայրերուն երդում ըրեր էր՝ մեզի տալու։
քանզի զքառասուն եւ զերկուս ամս շրջեցաւ Իսրայէլ յանապատին Աբդարեայ, վասն որոյ անթլփատք էին բազումք ի պատերազմողացն ելելոց յերկրէն Եգիպտացւոց`` որք անհնազանդեցան պատուիրանացն Աստուծոյ. որոց եւ սահմանեաց Տէր չտեսանել զերկիրն զոր [61]երդուաւ հարցն նոցա տալ [62]նոցա. զերկիր` որ բղխէ զկաթն եւ զմեղր:

5:6: Քանզի զքառասուն եւ զերկուս ամս շրջեցաւ Իսրայէլ յանապատին Աբդարեայ. վասն որոյ անթլփա՛տք էին բազումք ՚ի պատերազմողացն ելելոց յերկրէն Եգիպտացւոց՝ որք անհնազանդեցա՛ն պատուիրանացն Աստուծոյ։ Որոց եւ սահմանեա՛ց Տէր չտեսանե՛լ զերկիրն զոր երդուաւ հարցն նոցա տալ նոցա. զերկիր՝ որ բղխէ զկաթն եւ զմեղր[2156]։
[2156] Ոմանք. Չտեսանել նոցա զերկիրն, զոր երդուաւ Տէր հարցն։
6. (քանի որ իսրայէլացիները քառասուներկու տարի շրջել էին Աբդարի անապատում), այդ բազմութիւնից շատերը՝ Եգիպտոսից դուրս եկած պատերազմիկներ, որոնք չէին հնազանդուել Աստծու պատուիրաններին, անթլփատ էին: Նրանց համար Տէրը որոշեց, որ նրանք չպիտի տեսնեն այն երկիրը, որ երդուել էր նրանց հայրերին, թէ կը տայ նրանց, մի երկիր, ուր կաթ եւ մեղր է բխում:
6 Քանզի Իսրայէլի որդիները քառասուն տարի անապատին մէջ պտըտեցան, մինչեւ որ Տէրոջը խօսքին անհնազանդ եղող բոլոր ազգը, այսինքն Եգիպտոսէն ելլող պատերազմիկները սպառեցան, որովհետեւ Տէրը անոնց համար երդում ըրաւ որ այն երկիրը անոնց չցուցնէ՝ այն կաթ ու մեղր բղխող երկիրը, որ Տէրը անոնց հայրերուն երդում ըրեր էր՝ մեզի տալու։
zohrab-1805▾ eastern-1994▾ western am▾
5:66: ибо сыны Израилевы сорок года ходили в пустыне, доколе не перемер весь народ, способный к войне, вышедший из Египта, которые не слушали гласа Господня, и которым Господь клялся, что они не увидят земли, которую Господь с клятвою обещал отцам их, дать нам землю, где течет молоко и мед,
5:6 τεσσαράκοντα τεσσαρακοντα forty γὰρ γαρ for καὶ και and; even δύο δυο two ἔτη ετος year ἀνέστραπται αναστρεφω overturn; turn up / back Ισραηλ ισραηλ.1 Israel ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness τῇ ο the Μαδβαρίτιδι μαδβαριτις therefore ἀπερίτμητοι απεριτμητος uncircumcised ἦσαν ειμι be οἱ ο the πλεῖστοι πολυς much; many αὐτῶν αυτος he; him τῶν ο the μαχίμων μαχιμος the ἐξεληλυθότων εξερχομαι come out; go out ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos οἱ ο the ἀπειθήσαντες απειθεω obstinate τῶν ο the ἐντολῶν εντολη direction; injunction τοῦ ο the θεοῦ θεος God οἷς ος who; what καὶ και and; even διώρισεν διοριζω not ἰδεῖν οραω view; see αὐτοὺς αυτος he; him τὴν ο the γῆν γη earth; land ἣν ος who; what ὤμοσεν ομνυω swear κύριος κυριος lord; master τοῖς ο the πατράσιν πατηρ father αὐτῶν αυτος he; him δοῦναι διδωμι give; deposit ἡμῖν ημιν us γῆν γη earth; land ῥέουσαν ρεω flow γάλα γαλα milk καὶ και and; even μέλι μελι honey
5:6 כִּ֣י׀ kˈî כִּי that אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four שָׁנָ֗ה šānˈā שָׁנָה year הָלְכ֣וּ hālᵊḵˈû הלך walk בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel בַּ ba בְּ in † הַ the מִּדְבָּר֒ mmiḏbˌār מִדְבָּר desert עַד־ ʕaḏ- עַד unto תֹּ֨ם tˌōm תמם be complete כָּל־ kol- כֹּל whole הַ ha הַ the גֹּ֜וי ggˈôy גֹּוי people אַנְשֵׁ֤י ʔanšˈê אִישׁ man הַ ha הַ the מִּלְחָמָה֙ mmilḥāmˌā מִלְחָמָה war הַ ha הַ the יֹּצְאִ֣ים yyōṣᵊʔˈîm יצא go out מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נִשְׁבַּ֤ע nišbˈaʕ שׁבע swear יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לָהֶ֔ם lāhˈem לְ to לְ lᵊ לְ to בִלְתִּ֞י viltˈî בֵּלֶת failure הַרְאֹותָ֣ם harʔôṯˈām ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] נִשְׁבַּ֨ע nišbˌaʕ שׁבע swear יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH לַֽ lˈa לְ to אֲבֹותָם֙ ʔᵃvôṯˌām אָב father לָ֣ lˈā לְ to תֶת ṯˌeṯ נתן give לָ֔נוּ lˈānû לְ to אֶ֛רֶץ ʔˈereṣ אֶרֶץ earth זָבַ֥ת zāvˌaṯ זוב flow חָלָ֖ב ḥālˌāv חָלָב milk וּ û וְ and דְבָֽשׁ׃ ḏᵊvˈāš דְּבַשׁ honey
5:6. per quadraginta annos itineris latissimae solitudinis incircumcisus fuit donec consumerentur qui non audierant vocem Domini et quibus ante iuraverat ut ostenderet eis terram lacte et melle manantemDuring the forty years of the journey in the wide wilderness, were uncircumcised: till all they were consumed that had not heard the voice of the Lord, and to whom he had sworn before, that he would not shew them the land flowing with milk and honey.
6. For the children of Israel walked forty years in the wilderness, till all the nation, even the men of war which came forth out of Egypt, were consumed, because they hearkened not unto the voice of the LORD: unto whom the LORD sware that he would not let them see the land which the LORD sware unto their fathers that he would give us, a land flowing with milk and honey.
5:6. throughout the forty years of the journey in the very broad wilderness, were uncircumcised, until the ones who had not listened to the voice of the Lord were consumed. For he had sworn to them before, that he would not reveal to them the land flowing with milk and honey.
For the children of Israel walked forty years in the wilderness, till all the people [that were] men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD: unto whom the LORD sware that he would not shew them the land, which the LORD sware unto their fathers that he would give us, a land that floweth with milk and honey:

6: ибо сыны Израилевы сорок года ходили в пустыне, доколе не перемер весь народ, способный к войне, вышедший из Египта, которые не слушали гласа Господня, и которым Господь клялся, что они не увидят земли, которую Господь с клятвою обещал отцам их, дать нам землю, где течет молоко и мед,
5:6
τεσσαράκοντα τεσσαρακοντα forty
γὰρ γαρ for
καὶ και and; even
δύο δυο two
ἔτη ετος year
ἀνέστραπται αναστρεφω overturn; turn up / back
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
τῇ ο the
Μαδβαρίτιδι μαδβαριτις therefore
ἀπερίτμητοι απεριτμητος uncircumcised
ἦσαν ειμι be
οἱ ο the
πλεῖστοι πολυς much; many
αὐτῶν αυτος he; him
τῶν ο the
μαχίμων μαχιμος the
ἐξεληλυθότων εξερχομαι come out; go out
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
οἱ ο the
ἀπειθήσαντες απειθεω obstinate
τῶν ο the
ἐντολῶν εντολη direction; injunction
τοῦ ο the
θεοῦ θεος God
οἷς ος who; what
καὶ και and; even
διώρισεν διοριζω not
ἰδεῖν οραω view; see
αὐτοὺς αυτος he; him
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ὤμοσεν ομνυω swear
κύριος κυριος lord; master
τοῖς ο the
πατράσιν πατηρ father
αὐτῶν αυτος he; him
δοῦναι διδωμι give; deposit
ἡμῖν ημιν us
γῆν γη earth; land
ῥέουσαν ρεω flow
γάλα γαλα milk
καὶ και and; even
μέλι μελι honey
5:6
כִּ֣י׀ kˈî כִּי that
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
שָׁנָ֗ה šānˈā שָׁנָה year
הָלְכ֣וּ hālᵊḵˈû הלך walk
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel
בַּ ba בְּ in
הַ the
מִּדְבָּר֒ mmiḏbˌār מִדְבָּר desert
עַד־ ʕaḏ- עַד unto
תֹּ֨ם tˌōm תמם be complete
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּ֜וי ggˈôy גֹּוי people
אַנְשֵׁ֤י ʔanšˈê אִישׁ man
הַ ha הַ the
מִּלְחָמָה֙ mmilḥāmˌā מִלְחָמָה war
הַ ha הַ the
יֹּצְאִ֣ים yyōṣᵊʔˈîm יצא go out
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נִשְׁבַּ֤ע nišbˈaʕ שׁבע swear
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לָהֶ֔ם lāhˈem לְ to
לְ lᵊ לְ to
בִלְתִּ֞י viltˈî בֵּלֶת failure
הַרְאֹותָ֣ם harʔôṯˈām ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
נִשְׁבַּ֨ע nišbˌaʕ שׁבע swear
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
לַֽ lˈa לְ to
אֲבֹותָם֙ ʔᵃvôṯˌām אָב father
לָ֣ lˈā לְ to
תֶת ṯˌeṯ נתן give
לָ֔נוּ lˈānû לְ to
אֶ֛רֶץ ʔˈereṣ אֶרֶץ earth
זָבַ֥ת zāvˌaṯ זוב flow
חָלָ֖ב ḥālˌāv חָלָב milk
וּ û וְ and
דְבָֽשׁ׃ ḏᵊvˈāš דְּבַשׁ honey
5:6. per quadraginta annos itineris latissimae solitudinis incircumcisus fuit donec consumerentur qui non audierant vocem Domini et quibus ante iuraverat ut ostenderet eis terram lacte et melle manantem
During the forty years of the journey in the wide wilderness, were uncircumcised: till all they were consumed that had not heard the voice of the Lord, and to whom he had sworn before, that he would not shew them the land flowing with milk and honey.
5:6. throughout the forty years of the journey in the very broad wilderness, were uncircumcised, until the ones who had not listened to the voice of the Lord were consumed. For he had sworn to them before, that he would not reveal to them the land flowing with milk and honey.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Сорок (два) согласно с большинством списков и изданий перевода 70-ти, за исключением, сколько доселе известно, Ватиканского списка № 58, XIII в., и греческого текста Комплютенской Полиглотты, в которых читается одно tessarakonta — 40: без прибавления: kai duo — и два. При всем том за первоначальное число лет в данном месте библейского текста с полною уверенностью должно быть принимаемо «40», а не «42», потому, во-первых, что первое есть единственное и неизменное число, которым в книгах Ветхого и Нового Завета (Исх XVI:35; Чис XXXII:13; Втор I:3; II:7; VIII:2, 4; XXIX:5; Неем IX:21; Ис XCIV:10; Ам II:10; V:25; Деян XIII:18) определяется время странствования израильтян по пустыне между выходом из Египта и вступлением в Ханаанскую землю; и, во-вторых, потому, что сорок («арбаим») читается в данном месте по еврейскому тексту. Что касается числа «42», то оно, как определение времени странствования по пустыне, нигде в Библии, кроме данного места кн. Иисуса Навина по большинству греческих списков, не указывается. При этом заслуживает внимания еще то обстоятельство, что в Острожской и Первопечатной Библии читается именно число «40» [Подробнее об этом сказано в соч. «По поводу 150-летия Елисаветинской Библии», с. 52–55. Здесь же дано объяснение и названия «Мавдаритида», читаемого в V:6, по славянской Библии.]. Это же число (quadraginta) читается и в переводе блаж. Иеронима.

Объяснение дальнейших слов 6-го ст. см. в конце главы.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: walked: Num 14:32-34; Deu 1:3, Deu 2:7, Deu 2:14, Deu 8:4; Psa 95:10, Psa 95:11; Jer 2:2
sware that: Num 14:23; Heb 3:11
a land: Exo 3:8, Exo 3:17; Eze 20:6, Eze 20:15; Joe 3:18
John Gill
5:6 For the children of Israel walked forty years in the wilderness,.... Wanting a few days, the round number is given: not forty two, as the Septuagint version:
till all the people that were men of war, which came out of Egypt,
were consumed; all that were above twenty years of age, excepting Joshua and Caleb:
because they obeyed not the voice of the Lord; but murmured against him, and against his servants, and particularly against Aaron, being the high priest; and chiefly because of the report of the spies, and their murmurs then, which so incensed the Lord against them, that he threatened them with an entire consumption of their carcasses, and which accordingly was fulfilled, to which the following clause refers:
unto whom the Lord sware, that he would not show them the land which the Lord sware unto their fathers that he would give us, a land that floweth with milk and honey; see Num 14:23.
John Wesley
5:6 The people - The Hebrew word commonly signifies the Gentiles; so he calls them, to note that they were unworthy the name of Israelites. Shew them - That is, not give them so much as a sight of it, which he granted to Moses, much less the possession.
5:75:7: Եւ փոխանակ նոցա տարաւ զորդիս նոցա՝ զոր թլփատեաց Յեսու. քանզի անթլփատք էին. վասն լինելոյ նոցա անթլփա՛տս ՚ի ճանապարհին[2157]։ [2157] Ոմանք. Եւ փոխանակ նոցա կացոյց զորդիս։
7. Եւ նրանց փոխարէն տարաւ նրանց որդիներին, որոնց թլփատեց Յեսուն: Նրանք անթլփատ էին, քանի որ ճանապարհին չէին թլփատուել:
7 Ուստի անոնց տեղ անոնց զաւակները հանեց ու զանոնք թլփատեց Յեսու. քանզի անթլփատ էին, որովհետեւ ճամբուն մէջ թլփատած չէին զանոնք։
Եւ փոխանակ նոցա կացոյց զորդիս նոցա` զոր թլփատեաց Յեսու, քանզի անթլփատք էին, վասն լինելոյ նոցա անթլփատս ի ճանապարհին:

5:7: Եւ փոխանակ նոցա տարաւ զորդիս նոցա՝ զոր թլփատեաց Յեսու. քանզի անթլփատք էին. վասն լինելոյ նոցա անթլփա՛տս ՚ի ճանապարհին[2157]։
[2157] Ոմանք. Եւ փոխանակ նոցա կացոյց զորդիս։
7. Եւ նրանց փոխարէն տարաւ նրանց որդիներին, որոնց թլփատեց Յեսուն: Նրանք անթլփատ էին, քանի որ ճանապարհին չէին թլփատուել:
7 Ուստի անոնց տեղ անոնց զաւակները հանեց ու զանոնք թլփատեց Յեսու. քանզի անթլփատ էին, որովհետեւ ճամբուն մէջ թլփատած չէին զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: а вместо их воздвиг сынов их. Сих обрезал Иисус, ибо они были необрезаны; потому что их, на пути, не обрезывали.
5:7 ἀντὶ αντι against; instead of δὲ δε though; while τούτων ουτος this; he ἀντικατέστησεν αντικαθιστημι resist τοὺς ο the υἱοὺς υιος son αὐτῶν αυτος he; him οὓς ος who; what Ἰησοῦς ιησους Iēsous; Iisus περιέτεμεν περιτεμνω circumcise διὰ δια through; because of τὸ ο the αὐτοὺς αυτος he; him γεγενῆσθαι γινομαι happen; become κατὰ κατα down; by τὴν ο the ὁδὸν οδος way; journey ἀπεριτμήτους απεριτμητος uncircumcised
5:7 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֵיהֶם֙ bᵊnêhˌem בֵּן son הֵקִ֣ים hēqˈîm קום arise תַּחְתָּ֔ם taḥtˈām תַּחַת under part אֹתָ֖ם ʔōṯˌām אֵת [object marker] מָ֣ל mˈāl מול circumcise יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua כִּי־ kî- כִּי that עֲרֵלִ֣ים ʕᵃrēlˈîm עָרֵל uncircumcised הָי֔וּ hāyˈû היה be כִּ֛י kˈî כִּי that לֹא־ lō- לֹא not מָ֥לוּ mˌālû מול circumcise אֹותָ֖ם ʔôṯˌām אֵת [object marker] בַּ ba בְּ in † הַ the דָּֽרֶךְ׃ ddˈāreḵ דֶּרֶךְ way
5:7. horum filii in locum successerunt patrum et circumcisi sunt ab Iosue quia sicut nati fuerant in praeputio erant nec eos in via aliquis circumcideratThe children of these succeeded in the place of their fathers, and were circumcised by Josue: for they were uncircumcised even as they were born, and no one had circumcised them in the way.
7. And their children, whom he raised up in their stead, them did Joshua circumcise: for they were uncircumcised, because they had not circumcised them by the way.
5:7. The sons of these ones succeeded to the place of their fathers, and they were circumcised by Joshua. For they were uncircumcised, just as they had been born, and no one had circumcised them along the way.
And their children, [whom] he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way:

7: а вместо их воздвиг сынов их. Сих обрезал Иисус, ибо они были необрезаны; потому что их, на пути, не обрезывали.
5:7
ἀντὶ αντι against; instead of
δὲ δε though; while
τούτων ουτος this; he
ἀντικατέστησεν αντικαθιστημι resist
τοὺς ο the
υἱοὺς υιος son
αὐτῶν αυτος he; him
οὓς ος who; what
Ἰησοῦς ιησους Iēsous; Iisus
περιέτεμεν περιτεμνω circumcise
διὰ δια through; because of
τὸ ο the
αὐτοὺς αυτος he; him
γεγενῆσθαι γινομαι happen; become
κατὰ κατα down; by
τὴν ο the
ὁδὸν οδος way; journey
ἀπεριτμήτους απεριτμητος uncircumcised
5:7
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵיהֶם֙ bᵊnêhˌem בֵּן son
הֵקִ֣ים hēqˈîm קום arise
תַּחְתָּ֔ם taḥtˈām תַּחַת under part
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
מָ֣ל mˈāl מול circumcise
יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
כִּי־ kî- כִּי that
עֲרֵלִ֣ים ʕᵃrēlˈîm עָרֵל uncircumcised
הָי֔וּ hāyˈû היה be
כִּ֛י kˈî כִּי that
לֹא־ lō- לֹא not
מָ֥לוּ mˌālû מול circumcise
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
בַּ ba בְּ in
הַ the
דָּֽרֶךְ׃ ddˈāreḵ דֶּרֶךְ way
5:7. horum filii in locum successerunt patrum et circumcisi sunt ab Iosue quia sicut nati fuerant in praeputio erant nec eos in via aliquis circumciderat
The children of these succeeded in the place of their fathers, and were circumcised by Josue: for they were uncircumcised even as they were born, and no one had circumcised them in the way.
5:7. The sons of these ones succeeded to the place of their fathers, and they were circumcised by Joshua. For they were uncircumcised, just as they had been born, and no one had circumcised them along the way.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Здесь делается объяснение относительно другой части израильского народа, на которую указано во 2-й половине 4-го ст. и которая состояла из необрезанных. Над этою большею половиною народа (см. к 4: ст.), состоявшею из молодого поколения израильского народа, которое сохранил Господь в живых в силу продолжавшегося Завета Его вообще с народом (Чис XIV:31), Иисус Навин совершил обрезание. А причина того, что столь многие оставались необрезанными, указывается та, что их (как родившихся) на пути не обрезывали или, дословно с еврейского, «не обрезывали их на пути». По смыслу этих слов причиной несовершения обрезания над родившимися на пути служило самое состояние израильтян, как передвигавшихся в общей своей совокупности с места на место и не имевших возможности делать остановки на несколько дней для того, чтобы совершить обрезание и затем оставаться в течение некоторого времени на месте. Некоторые из комментаторов не довольствуются таким объяснением и присоединяют к нему еще другое, состоящее в том, что осуждение, постигшее старшее поколение, пало отчасти и на младшее (Чис XIV:35), которое несло его за грехи отцов своих, и что это осуждение служило причиной, по которой рожденные на пути оставались не обрезанными, причем к последним причисляются именно те, которые родились после возмущения отцов в Кадесе в последние 38: лет [Keil. Iosua, 37–39; Соок. Commentary II:28–29.]. Это объяснение особой причины несовершения обрезания над родившимися на пути представляется правдоподобными потому, что писатель кн. Иисуса Навина не без особенной цели начинает здесь разъяснение того, чем вызвано было возобновление обрезания, с указания на осуждение, которому подверглось старшее поколение израильского народа. Такое указание располагает ставить в связь с этим осуждением и не совершение обрезания над родившимися во время исполнения последнего. Весьма вероятно, что отцы, нарушившие Завет с Богом и подпавшие осуждению, не заботились о том, чтобы их дети носили на себе печать Завета.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: their children: Num 14:31; Deu 1:39
John Gill
5:7 And the children whom he raised up in their stead, them Joshua circumcised,.... Who were born to them in the wilderness, and succeeded them, some of which might be near forty years of age; as for those that were born before, of which there might be many now living, they had been circumcised already, but others, were not:
for they were circumcised, because they had not circumcised them by the way; or while journeying the forty years in the wilderness; which, as before observed, seems to be the true reason of the omission of circumcision.
John Wesley
5:7 Circumcised - Which God would have done, As a testimony of God's reconciliation to the people, and that he would not farther impute their parents rebellion to them. Because the great impediment of circumcision was now removed, their continued travels, and frequent and uncertain removal. To prepare them for the approaching passover. To distinguish them from the Canaanites, into whose land they were now come. To ratify the covenant between God and them, whereof circumcision was a sign and seal, to assure them that God would now make good his covenant, in giving them this land; and to oblige them to perform all the duties to which that covenant bound them, as soon as they came into Canaan, Ex 12:25; Lev 23:10; Num 15:2.
5:85:8: Եւ իբրեւ թլփատեցաւ ամենայն ազգն, հանդարտութիւն կալեալ նստա՛ն անդէն ՚ի բանակին մինչեւ ողջացան[2158]։ [2158] Ոմանք. Եւ իբրեւ թլփատեցան ամենայն ազգքն, հանդարտութիւն կալան նստեալ անդրէն ՚ի բանակն։
8. Երբ ամբողջ ժողովուրդը թլփատուեց, հանգիստ առնելով մնացին բանակատեղիում, մինչեւ որ ապաքինուեցին:
8 Երբ բոլոր ժողովուրդին թլփատուիլը լմնցաւ, բանակին մէջ իրենց տեղը նստան մինչեւ որ առողջացան։
Եւ իբրեւ թլփատեցաւ ամենայն ազգն, հանդարտութիւն կալեալ նստան անդէն ի բանակին մինչեւ ողջացան:

5:8: Եւ իբրեւ թլփատեցաւ ամենայն ազգն, հանդարտութիւն կալեալ նստա՛ն անդէն ՚ի բանակին մինչեւ ողջացան[2158]։
[2158] Ոմանք. Եւ իբրեւ թլփատեցան ամենայն ազգքն, հանդարտութիւն կալան նստեալ անդրէն ՚ի բանակն։
8. Երբ ամբողջ ժողովուրդը թլփատուեց, հանգիստ առնելով մնացին բանակատեղիում, մինչեւ որ ապաքինուեցին:
8 Երբ բոլոր ժողովուրդին թլփատուիլը լմնցաւ, բանակին մէջ իրենց տեղը նստան մինչեւ որ առողջացան։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: Когда весь народ был обрезан, оставался он на своем месте в стане, доколе не выздоровел.
5:8 περιτμηθέντες περιτεμνω circumcise δὲ δε though; while ἡσυχίαν ησυχια tranquility; quiet εἶχον εχω have; hold αὐτόθι αυτοθι sit; settle ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks ἕως εως till; until ὑγιάσθησαν υγιαζω heal; recover
5:8 וַ wa וְ and יְהִ֛י yᵊhˈî היה be כַּ ka כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תַּ֥מּוּ tˌammû תמם be complete כָל־ ḵol- כֹּל whole הַ ha הַ the גֹּ֖וי ggˌôy גֹּוי people לְ lᵊ לְ to הִמֹּ֑ול himmˈôl מול circumcise וַ wa וְ and יֵּשְׁב֥וּ yyēšᵊvˌû ישׁב sit תַחְתָּ֛ם ṯaḥtˈām תַּחַת under part בַּֽ bˈa בְּ in † הַ the מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp עַ֥ד ʕˌaḏ עַד unto חֲיֹותָֽם׃ פ ḥᵃyôṯˈām . f חיה be alive
5:8. postquam autem omnes circumcisi sunt manserunt in eodem castrorum loco donec sanarenturNow after they were all circumcised, they remained in the same place of the camp, until they were healed.
8. And it came to pass, when they had done circumcising all the nation, that they abode in their places in the camp, till they were whole.
5:8. Then, after they were all circumcised, they remained in the same place of the camp until they were healed.
And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole:

8: Когда весь народ был обрезан, оставался он на своем месте в стане, доколе не выздоровел.
5:8
περιτμηθέντες περιτεμνω circumcise
δὲ δε though; while
ἡσυχίαν ησυχια tranquility; quiet
εἶχον εχω have; hold
αὐτόθι αυτοθι sit; settle
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
ἕως εως till; until
ὑγιάσθησαν υγιαζω heal; recover
5:8
וַ wa וְ and
יְהִ֛י yᵊhˈî היה be
כַּ ka כְּ as
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תַּ֥מּוּ tˌammû תמם be complete
כָל־ ḵol- כֹּל whole
הַ ha הַ the
גֹּ֖וי ggˌôy גֹּוי people
לְ lᵊ לְ to
הִמֹּ֑ול himmˈôl מול circumcise
וַ wa וְ and
יֵּשְׁב֥וּ yyēšᵊvˌû ישׁב sit
תַחְתָּ֛ם ṯaḥtˈām תַּחַת under part
בַּֽ bˈa בְּ in
הַ the
מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp
עַ֥ד ʕˌaḏ עַד unto
חֲיֹותָֽם׃ פ ḥᵃyôṯˈām . f חיה be alive
5:8. postquam autem omnes circumcisi sunt manserunt in eodem castrorum loco donec sanarentur
Now after they were all circumcised, they remained in the same place of the camp, until they were healed.
5:8. Then, after they were all circumcised, they remained in the same place of the camp until they were healed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Число необрезанных, имевших возраст от одной недели (Быт XVII:27) до 38: лет (см. объяснение к 4–5: ст.), было значительно больше числа имевших обрезание; не без основания оно определяется от 600: до 700: тысяч [Keil. Iosua, 40.]. Совершение священного обряда над таким большим числом лиц могло быть при всем том совершено быстро, в течение одного дня, т. е. 11: числа первого месяца (см. IV:19), благодаря большому числу его совершителей, которыми могли быть все обрезанные, составлявшие, как было замечено, около 300: тысяч. То, что народ беспрепятственно согласился на совершение обрезания над большей половиной своего мужского состава в незавоеванной стране, свидетельствует об ином его настроении, чем 38: лет (Чис XIV) назад — о его вере в Бога, которая и делала его достойным носить на своем теле знамение Завета. Совершение обрезания именно в Ханаане для израильского народа имело еще то значение, что этим полагался конец египетскому поношению, т. е. насмешкам со стороны египтян над израильским народом, которые состояли, как видно из молитвенных воззваний Моисея к Господу (Исх XXXII:12, 13; Чис XIV:13–16; Втор IX:29), в том, что, вышедши из Египта, он не достиг ничего лучшего, не овладел землей отцов своих и только гибнет в пустыне от гнева исповедуемого им Бога. Когда, под всесильным покровом Господа, народ вступил в Ханаанскую землю и в совершении обрезания получил залог общения о Ним и Его благоволения, поношение со стороны египтян перестало тяготеть над ним; оно «свалилось с него», как сваливается камень с горы. От этого «сваливания» или «снятия» поношения с израильтян самое место, где это произошло, получило название «Галгал», что значит «скатывание, сваливание». О месте Галгала см. IV:20.

Нахождение всего народа в Завете с Богом делало возможным для него совершение Пасхи, наступавшее через два дня. Болезненное состояние обрезанных не могло служить препятствием к этому (Чис IX:10), а приготовить пасхального агнца могли прежде обрезанные; они же оберегали и израильский стан от нападения врагов, от которого обезопасил кроме того наведенный на них страх.

Пасха совершена была в 14-й день первого месяца (ср. IV:19) вечером, т. е. сообразно с установлениями (Исх XII:6; Лев XXIII:5: и др.). Под другим днем Пасхи, с которого израильтяне стали есть произведения земли, нельзя разуметь здесь 15-й день первого месяца, как в Чис XXХIII:3, на том основании, что закон (Лев XXIII:14, 10) запрещал употреблять в пищу новый хлеб прежде принесения в святилище снопа новой жатвы, а это принесение должно было совершаться (11) на другой день праздника (буквально с еврейского «субботы») под которым разумеется 15-й день первого месяца т. е. Пасха, которая праздновалась, как суббота. Таким образом, употребление в пищу произведений земли от новой жатвы начиналось с 16-го дня первого месяца. После того, как израильтяне стали питаться произведениями ханаанской земли, ниспослание манны, как переставшей быть необходимою, прекратилось.
Adam Clarke: Commentary on the Bible - 1831
5:8: They abode - in the camp, till they were whole - This required several days; see the notes on Gen 34:24, Gen 34:25. Sir J. Chardin informs us that when adults were circumcised they were obliged to keep their beds for about three weeks, or at least during that time they are not able to walk about but with great difficulty. The account he had from several renegadoes, who had received circumcision among the Mohammedans. Is it not strange that during this time they were not attacked by the inhabitants of the land, and utterly destroyed, which might have been easily effected? See the case of the poor Shechemites, as related in Gen 34:24-31, with the notes there. Joshua, as an able general, would at once perceive that this very measure must expose his whole host to the danger of being totally annihilated; but he knew that God could not err, and that it was his duty to obey; therefore in the very teeth of his enemies he reduced the major part of his army to a state of total helplessness, simply trusting for protection in the arm of Jehovah! The sequel shows that his confidence was not misplaced; during the whole time God did not permit any of their enemies to disturb them. The path of duty is the path of safety; and it is impossible for any soul to be injured while walking in the path of obedience. But why did not God order them to be circumcised while they were on the east side of Jordan in a state of great security? Because he chose to bring them into straits and difficulties where no counsel or might but his own could infallibly direct and save them; and this he did that they might see that the excellence of the power was of God, and not of man. For the same reason he caused them to pass the Jordan at the time that it overflowed its banks, and not at the time when it was low and easily fordable, that he might have the better opportunity to show them that they were under his immediate care and protection; and convince them of his almighty power, that they might trust in him for ever, and not fear the force of any adversaries. In both cases how apparent are the wisdom, power, and goodness of God!
Albert Barnes: Notes on the Bible - 1834
5:8: The circumcision must have taken place on the day after the passage of Jordan, i. e. the 11th Nisan, and the Passover was kept on the 14th of the same month. For so long at least, they who had been circumcised would be disabled from war (compare the marginal reference), though they would not necessarily be debarred from keeping the feast. The submission of the people to the rite was a proof of faith, even though we remember that the panic of the Canaanites Jos 5:1 would render any immediate attack from them unlikely, and that there must have been a large number of "men of war" who would not need to be circumcised at all (see the note at Jos 5:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: when they: etc. Heb. when the people had made an end to be circumcised
till they were whole: Gen 34:25
Geneva 1599
5:8 And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they (e) were whole.
(e) For their sore was so grievous, that they were not able to move.
John Gill
5:8 And it came to pass, when they had done circumcising all the people,.... Which seems as if it was done in one day, even on the same day they passed over Jordan, and came to Gilgal; though Bishop Usher (a) thinks it was the day following; and so the Jews (b) say it was on the eleventh of Nisan:
that they abode in their places in the camp till they were whole: till the wound made by circumcision was healed; now as it was on the tenth day they passed over Jordan, and came to Gilgal, where they were circumcised, there were three entire days between that and the fourteenth, when they kept the passover; during which time they kept within their tents in the camp, being unfit to move from thence, for on the third day of circumcision they were usually sore, Gen 34:25; but being well on the fourth, were able to attend the passover. As the providence of God greatly appeared in favour of Israel, by causing a dread to fall on their enemies, that they durst not sally out of the city and attack them; so it showed great faith in Joshua, and the Israelites, to administer circumcision at this time, just as they were landed in an enemy's country; and when the waters of Jordan were returned, and there was no going back, and if they could, as they were not in a condition to fight, so not to flee.
(a) Annales Vet. Test. p. 38. (b) Seder Olam Rabba, c. 11. p. 31.
John Wesley
5:8 Whole - Free from that pain and soreness which circumcision caused, it was indeed an act of great faith, to expose themselves to so much pain and danger too, in this place where they were hemmed in by Jordan and their enemies.
Robert Jamieson, A. R. Fausset and David Brown
5:8 when they had done circumcising all the people--As the number of those born in the wilderness and uncircumcised must have been immense, a difficulty is apt to be felt how the rite could have been performed on such a multitude in so short a time. But it has been calculated that the proportion between those already circumcised (under twenty when the doom was pronounced) and those to be circumcised, was one to four, and consequently the whole ceremony could easily have been performed in a day. Circumcision being the sign and seal of the covenant, its performance was virtually an investment in the promised land, and its being delayed till their actual entrance into the country was a wise and gracious act on the part of God, who postponed this trying duty till the hearts of the people, animated by the recent astonishing miracle, were prepared to obey the divine will.
they abode in their places . . . till they were whole--It is calculated that, of those who did not need to be circumcised, more than fifty thousand were left to defend the camp if an attack had been then made upon it.
5:95:9: Եւ ասէ Տէր ցՅեսու. Յաւուր յայսմիկ բարձի՛ զնախատինս Եգիպտացւոց ՚ի ձէնջ։ Եւ կոչեաց զանուն տեղւոյն այնորիկ Գաղգաղա՛ մինչեւ ցայսօր.
9. Եւ Տէրն ասաց Յեսուին. «Այսօր ձեր վրայից վերացրի եգիպտացիների նախատինքը»: Եւ այդ տեղի անունը կոչեց Գաղգաղա. այդպէս է կոչւում մինչեւ այսօր:
9 Այն ատեն Տէրը Յեսուին ըսաւ. «Այսօր Եգիպտոսին նախատինքը ձեր վրայէն վերցուցի*»։ Ուստի այն տեղին անունը մինչեւ այսօր Գաղգաղա* ըսուեցաւ։
Եւ ասէ Տէր ցՅեսու. Յաւուր յայսմիկ բարձի զնախատինս Եգիպտացւոց ի ձէնջ: Եւ կոչեաց զանուն տեղւոյն այնորիկ Գաղգաղա մինչեւ ցայսօր:

5:9: Եւ ասէ Տէր ցՅեսու. Յաւուր յայսմիկ բարձի՛ զնախատինս Եգիպտացւոց ՚ի ձէնջ։ Եւ կոչեաց զանուն տեղւոյն այնորիկ Գաղգաղա՛ մինչեւ ցայսօր.
9. Եւ Տէրն ասաց Յեսուին. «Այսօր ձեր վրայից վերացրի եգիպտացիների նախատինքը»: Եւ այդ տեղի անունը կոչեց Գաղգաղա. այդպէս է կոչւում մինչեւ այսօր:
9 Այն ատեն Տէրը Յեսուին ըսաւ. «Այսօր Եգիպտոսին նախատինքը ձեր վրայէն վերցուցի*»։ Ուստի այն տեղին անունը մինչեւ այսօր Գաղգաղա* ըսուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: И сказал Господь Иисусу: ныне Я снял с вас посрамление Египетское. Почему и называется то место 'Галгал', даже до сего дня.
5:9 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master τῷ ο the Ἰησοῖ ιησους Iēsous; Iisus υἱῷ υιος son Ναυη ναυη in τῇ ο the σήμερον σημερον today; present ἡμέρᾳ ημερα day ἀφεῖλον αφαιρεω take away τὸν ο the ὀνειδισμὸν ονειδισμος disparaging; reproach Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἀφ᾿ απο from; away ὑμῶν υμων your καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that Γαλγαλα γαλγαλα Galgala
5:9 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua הַ ha הַ the יֹּ֗ום yyˈôm יֹום day גַּלֹּ֛ותִי gallˈôṯî גלל roll אֶת־ ʔeṯ- אֵת [object marker] חֶרְפַּ֥ת ḥerpˌaṯ חֶרְפָּה reproach מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt מֵ mē מִן from עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon וַ wa וְ and יִּקְרָ֞א yyiqrˈā קרא call שֵׁ֣ם šˈēm שֵׁם name הַ ha הַ the מָּקֹ֤ום mmāqˈôm מָקֹום place הַ ha הַ the הוּא֙ hû הוּא he גִּלְגָּ֔ל gilgˈāl גִּלְגָּל Gilgal עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
5:9. dixitque Dominus ad Iosue hodie abstuli obprobrium Aegypti a vobis vocatumque est nomen loci illius Galgala usque in praesentem diemAnd the Lord said to Josue: This day have I taken away from you the reproach of Egypt. And the name of that place was called Galgal, until this present day.
9. And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of that place was called Gilgal, unto this day.
5:9. And the Lord said to Joshua, “Today I have taken away from you the disgrace of Egypt.” And the name of that place was called Gilgal, even to the present day.
And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day:

9: И сказал Господь Иисусу: ныне Я снял с вас посрамление Египетское. Почему и называется то место 'Галгал', даже до сего дня.
5:9
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
τῷ ο the
Ἰησοῖ ιησους Iēsous; Iisus
υἱῷ υιος son
Ναυη ναυη in
τῇ ο the
σήμερον σημερον today; present
ἡμέρᾳ ημερα day
ἀφεῖλον αφαιρεω take away
τὸν ο the
ὀνειδισμὸν ονειδισμος disparaging; reproach
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἀφ᾿ απο from; away
ὑμῶν υμων your
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
Γαλγαλα γαλγαλα Galgala
5:9
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
הַ ha הַ the
יֹּ֗ום yyˈôm יֹום day
גַּלֹּ֛ותִי gallˈôṯî גלל roll
אֶת־ ʔeṯ- אֵת [object marker]
חֶרְפַּ֥ת ḥerpˌaṯ חֶרְפָּה reproach
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
מֵ מִן from
עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon
וַ wa וְ and
יִּקְרָ֞א yyiqrˈā קרא call
שֵׁ֣ם šˈēm שֵׁם name
הַ ha הַ the
מָּקֹ֤ום mmāqˈôm מָקֹום place
הַ ha הַ the
הוּא֙ הוּא he
גִּלְגָּ֔ל gilgˈāl גִּלְגָּל Gilgal
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
5:9. dixitque Dominus ad Iosue hodie abstuli obprobrium Aegypti a vobis vocatumque est nomen loci illius Galgala usque in praesentem diem
And the Lord said to Josue: This day have I taken away from you the reproach of Egypt. And the name of that place was called Galgal, until this present day.
5:9. And the Lord said to Joshua, “Today I have taken away from you the disgrace of Egypt.” And the name of that place was called Gilgal, even to the present day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:9: The reproach of Egypt - Their being uncircumcised made them like the uncircumcised Egyptians; and the Hebrews ever considered all those who were uncircumcised as being in a state of the grossest impurity. Being now circumcised, the reproach of uncircumcision was rolled away. This is another proof that the Israelites did not receive circumcision from the Egyptians; for they could not have considered those in a state of abomination, from whom they received that rite by which they conceived themselves to be made pure. The Israelites had this rite from Abraham; and Abraham had it from the express order of God himself. See Gen 17:10 (note), and the note there.
The place is called Gilgal - A rolling away or rolling off. See the note on Jos 4:19, where the word is largely explained.
Albert Barnes: Notes on the Bible - 1834
5:9: The reproach of Egypt - i. e. "reproach proceeding from Egypt." The expression probably refers to taunts actually uttered by the Egyptians against Israel, because of their long wanderings in the desert and failures to acquire a settlement in Canaan (compare Exo 32:12; Num 14:13-16; Deu 9:28; Deu 32:27). These reproaches were now to end, for they had actually entered Canaan, and the restoration of the covenant was a pledge from God to accomplish what was begun for them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: I rolled away: Jos 24:14; Gen 34:14; Lev 24:14; Sa1 14:6, Sa1 17:26, Sa1 17:36; Psa 119:39; Jer 9:25; Eze 20:7, Eze 20:8, Eze 23:3, Eze 23:8; Eph 2:11, Eph 2:12
Gilgal: That is, rolling. Jos 4:19
Geneva 1599
5:9 And the LORD said unto Joshua, This day have I rolled away the (f) reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day.
(f) By bringing you into this promised land, contrary to the wicked opinion of the Egyptians or the foreskin by which you were like the Egyptians.
John Gill
5:9 And the Lord said unto Joshua,.... Out of the tabernacle:
this day have I rolled away the reproach of Egypt from off you; either the reproach of being reckoned office same religion with the Egyptians, they now having observed the command of the Lord, and thereby declared themselves to be his servants and worshippers, which sense Ben Gersom mentions; or else the reproach with which the Egyptians reproached them, that they were brought out from them into the wilderness for evil, to be destroyed there, they now being safely arrived in the land of Canaan; which tense he seems to approve of, and so Abarbinel: or rather by it is meant the reproach of being bondmen, and slaves, as they were in Egypt, having now entered upon their inheritance, they as free men, the sons of Abraham, Isaac, and Jacob, were heirs unto; and perhaps it was this sense of the phrase led Josephus (c) to give a wrong interpretation of the word "Gilgal", which he says signifies "liberty": and adds,"for, having passed the river, they knew they were free from the Egyptians, and from troubles in the wilderness;''though the more commonly received sense is, that this reproach is to be understood of uncircumcision, which was the reproach of the Egyptians, they at this time not using circumcision they afterwards did, when some of the nations thereabout used it, who descended, from Abraham, as the Midianites, Ishmaelites, Arabians, and Edomites:
wherefore the name of the place is called Gilgal unto this day; which signifies "rolling" (d); so that when it is met with before, it is so called by anticipation.
(c) Antiqu. l. 5. c. 1. sect. 11. (d) A "volvit, devolvit", Buxtorf.
John Wesley
5:9 The reproach of Egypt - That is, uncircumcision, was both in truth, and in the opinion of the Jews, a matter of great reproach, and although this was a reproach common to most nations of the world, yet it is particularly called the reproach of Egypt, either, because the other neighbouring nations, being the children of Abraham by the concubines, are supposed to have been circumcised, which the Egyptians at this time were not, as may be gathered from Ex 2:6, where they knew the child to be an Hebrew by this mark. Or because they came out of Egypt, and were esteemed to be a sort of Egyptians, Num 22:5, which they justly thought a great reproach; but by their circumcision they were now distinguished from them, and manifested to be another people. Or because many of them lay under this reproach in Egypt, having wickedly neglected this duty there for worldly reasons; and others of them continued in the same shameful condition for many years in the wilderness. Gilgal - That is, rolling.
Robert Jamieson, A. R. Fausset and David Brown
5:9 the Lord said unto Joshua, This day have I rolled away the reproach of Egypt--The taunts industriously cast by that people upon Israel as nationally rejected by God by the cessation of circumcision and the renewal of that rite was a practical announcement of the restoration of the covenant [KEIL].
Gilgal--No trace either of the name or site is now to be found; but it was about two miles from Jericho [JOSEPHUS], and well suited for an encampment by the advantages of shade and water. It was the first place pronounced "holy" in the Holy Land (Josh 5:15).
5:105:10: եւ ա՛նդ բանակեցան որդիքն Իսրայէլի։ Եւ արարին որդիքն Իսրայէլի զզատիկն ՚ի չորեքտասաներորդո՛ւմ աւուր ամսոյն յերեկորեայ, յարեւելից Երիքովի ՚ի դաշտի անդ[2159]. [2159] Օրինակ մի. Յարեւմտից Երիքովի ՚ի։
10. Այնտեղ իջեւանեցին իսրայէլացիները: Իսրայէլացիները Երիքովի արեւելեան կողմում գտնուող դաշտում, ամսի տասնչորսերորդ օրը, իրիկնադէմին, զատիկ արեցին:
10 Իսրայէլի որդիները Գաղգաղայի մէջ բնակեցան ու ամսուան տասնըչորրորդ օրը՝ իրիկուան դէմ՝ Երիքովի դաշտերուն մէջ զատիկը ըրին։
եւ անդ բանակեցան որդիքն Իսրայելի. եւ արարին [63]որդիքն Իսրայելի`` զզատիկն ի չորեքտասաներորդում աւուր ամսոյն յերեկորեայ, [64]յարեւելից Երիքովի ի դաշտի անդ:

5:10: եւ ա՛նդ բանակեցան որդիքն Իսրայէլի։ Եւ արարին որդիքն Իսրայէլի զզատիկն ՚ի չորեքտասաներորդո՛ւմ աւուր ամսոյն յերեկորեայ, յարեւելից Երիքովի ՚ի դաշտի անդ[2159].
[2159] Օրինակ մի. Յարեւմտից Երիքովի ՚ի։
10. Այնտեղ իջեւանեցին իսրայէլացիները: Իսրայէլացիները Երիքովի արեւելեան կողմում գտնուող դաշտում, ամսի տասնչորսերորդ օրը, իրիկնադէմին, զատիկ արեցին:
10 Իսրայէլի որդիները Գաղգաղայի մէջ բնակեցան ու ամսուան տասնըչորրորդ օրը՝ իրիկուան դէմ՝ Երիքովի դաշտերուն մէջ զատիկը ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: И стояли сыны Израилевы станом в Галгале и совершили Пасху в четырнадцатый день месяца вечером на равнинах Иерихонских;
5:10 καὶ και and; even ἐποίησαν ποιεω do; make οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὸ ο the πασχα πασχα Passover τῇ ο the τεσσαρεσκαιδεκάτῃ τεσσαρεσκαιδεκατος fourteenth ἡμέρᾳ ημερα day τοῦ ο the μηνὸς μην.1 month ἀπὸ απο from; away ἑσπέρας εσπερα evening ἐπὶ επι in; on δυσμῶν δυσμη sunset; west Ιεριχω ιεριχω Hierichō; Ierikho ἐν εν in τῷ ο the πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis ἐν εν in τῷ ο the πεδίῳ πεδιον plain
5:10 וַ wa וְ and יַּחֲנ֥וּ yyaḥᵃnˌû חנה encamp בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בַּ ba בְּ in † הַ the גִּלְגָּ֑ל ggilgˈāl גִּלְגָּל Gilgal וַ wa וְ and יַּעֲשׂ֣וּ yyaʕᵃśˈû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פֶּ֡סַח ppˈesaḥ פֶּסַח Passover בְּ bᵊ בְּ in אַרְבָּעָה֩ ʔarbāʕˌā אַרְבַּע four עָשָׂ֨ר ʕāśˌār עָשָׂר -teen יֹ֥ום yˌôm יֹום day לַ la לְ to † הַ the חֹ֛דֶשׁ ḥˈōḏeš חֹדֶשׁ month בָּ bā בְּ in † הַ the עֶ֖רֶב ʕˌerev עֶרֶב evening בְּ bᵊ בְּ in עַֽרְבֹ֥ות ʕˈarᵊvˌôṯ עֲרָבָה desert יְרִיחֹֽו׃ yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
5:10. manseruntque filii Israhel in Galgalis et fecerunt phase quartadecima die mensis ad vesperum in campestribus HierichoAnd the children of Israel abode in Galgal, and they kept the phase, on the fourteenth day of the month at evening, in the plains of Jericho:
10. And the children of Israel encamped in Gilgal; and they kept the passover on the fourteenth day of the month at even in the plains of Jericho.
5:10. And the sons of Israel stayed at Gilgal, and they kept the Passover, on the fourteenth day of the month at evening, in the plains of Jericho.
And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho:

10: И стояли сыны Израилевы станом в Галгале и совершили Пасху в четырнадцатый день месяца вечером на равнинах Иерихонских;
5:10
καὶ και and; even
ἐποίησαν ποιεω do; make
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τὸ ο the
πασχα πασχα Passover
τῇ ο the
τεσσαρεσκαιδεκάτῃ τεσσαρεσκαιδεκατος fourteenth
ἡμέρᾳ ημερα day
τοῦ ο the
μηνὸς μην.1 month
ἀπὸ απο from; away
ἑσπέρας εσπερα evening
ἐπὶ επι in; on
δυσμῶν δυσμη sunset; west
Ιεριχω ιεριχω Hierichō; Ierikho
ἐν εν in
τῷ ο the
πέραν περαν on the other side
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
ἐν εν in
τῷ ο the
πεδίῳ πεδιον plain
5:10
וַ wa וְ and
יַּחֲנ֥וּ yyaḥᵃnˌû חנה encamp
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בַּ ba בְּ in
הַ the
גִּלְגָּ֑ל ggilgˈāl גִּלְגָּל Gilgal
וַ wa וְ and
יַּעֲשׂ֣וּ yyaʕᵃśˈû עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פֶּ֡סַח ppˈesaḥ פֶּסַח Passover
בְּ bᵊ בְּ in
אַרְבָּעָה֩ ʔarbāʕˌā אַרְבַּע four
עָשָׂ֨ר ʕāśˌār עָשָׂר -teen
יֹ֥ום yˌôm יֹום day
לַ la לְ to
הַ the
חֹ֛דֶשׁ ḥˈōḏeš חֹדֶשׁ month
בָּ בְּ in
הַ the
עֶ֖רֶב ʕˌerev עֶרֶב evening
בְּ bᵊ בְּ in
עַֽרְבֹ֥ות ʕˈarᵊvˌôṯ עֲרָבָה desert
יְרִיחֹֽו׃ yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
5:10. manseruntque filii Israhel in Galgalis et fecerunt phase quartadecima die mensis ad vesperum in campestribus Hiericho
And the children of Israel abode in Galgal, and they kept the phase, on the fourteenth day of the month at evening, in the plains of Jericho:
5:10. And the sons of Israel stayed at Gilgal, and they kept the Passover, on the fourteenth day of the month at evening, in the plains of Jericho.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Ceasing of the Manna. B. C. 1451.

10 And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho. 11 And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day. 12 And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.
We may well imagine that the people of Canaan were astonished, and that when they observed the motions of the enemy they could not but think them very strange. When soldiers take the field they are apt to think themselves excused from religious exercises (they have not time nor thought to attend to them), yet Joshua opens the campaign with one act of devotion after another. What was afterwards said to another Joshua might truly be said to this, Hear now, O Joshua! thou and thy fellows that sit before thee are men wondered at (Zech. iii. 8), and yet indeed he took the right method. That is likely to end well which begins with God. Here is,
I. A solemn passover kept, at the time appointed by the law, the fourteenth day of the first month, and in the same place where they were circumcised, v. 10. While they were wandering in the wilderness they were denied the benefit and comfort of this ordinance, as a further token of God's displeasure; but now, in answer to the prayer of Moses upon the passing of that sentence Ps. xc. 15, God comforted them again, after the time that he had afflicted them, and therefore now that joyful ordinance is revived again. Now that they had entered into Canaan it was very seasonable to remember those wondrous works of divine power and goodness by which they were brought out of Egypt. The finishing of mercies should bring to mind the beginning of them; and when it is perfect day we must not forget how welcome the morning-light was when we had long waited for it. The solemn passover followed immediately after the solemn circumcision; thus, when those that received the word were baptized, immediately we find them breaking bread, Acts ii. 41, 42. They kept this passover in the plains of Jericho, as it were in defiance of the Canaanites that were round about them and enraged against them, and yet could not give them any disturbance. Thus God gave them an early instance of the performance of that promise that when they went up to keep the feasts their land should be taken under the special protection of the divine Providence. Exod. xxxiv. 24, Neither shall any man desire thy land. He now prepared a table before them in the presence of their enemies, Ps. xxiii. 5.
II. Provision made for their camp of the corn of the land, and the ceasing of the manna thereupon, v. 11, 12. Manna was a wonderful mercy to them when they needed it. But it was the mark of a wilderness state; it was the food of children; and therefore, though it was angel's food, and not to be complained of a light bread, yet it would be more acceptable to them to eat of the corn of the land, and this they are now furnished with.
1. The country people, having retired for safety into Jericho, had left their barns and fields, and all that was in them, which served for the subsistence of this great army. And the supply came very seasonably, for, (1.) After the passover they were to keep the feast of unleavened bread, which they could not do according to the appointment when they had nothing but manna to live upon; and perhaps this was one reason why it was intermitted in the wilderness. But now they found old corn enough in the barns of the Canaanites to supply them plentifully for that occasion; thus the wealth of the sinner is laid up for the just, and little did those who laid it up think whose all these things should be which they had provided. (2.) On the morrow after the passover-sabbath they were to wave the sheaf of first-fruits before the Lord, Lev. xxiii. 10, 11. And this they were particularly ordered to do when they came into the land which God would vice them: and they were furnished for this with the fruit of the land that year (v. 12), which was then growing and beginning to be ripe. Thus they were well provided for, both with old and new corn, as good householders. See Matt. xiii. 52. And as soon as ever the fruits of this good land came to their hands they had an opportunity of honouring God with them, and employing them in his service according to his appointment. And thus, behold, all things were clean and comfortable to them. Calvin is of opinion that they had kept the passover every year in its season during their wandering in the wilderness, though it is not mentioned, and that God dispensed with their being uncircumcised, as he did, notwithstanding that, admit them to offer other sacrifices. But some gather from Amos v. 25 that after the sentence passed upon them there were no sacrifices offered till they came to Canaan, and consequently no passover was kept. And it is observable that after that sentence (Num. 14) the law which follows (Num. xv.) concerning sacrifices begins thus: "When you shall have come into the land of your habitations" you shall do so and so.
2. Notice is taken of the ceasing of the manna as soon as ever they had eaten the old corn of the land, (1.) To show that it did not come by chance or common providence, as snow or hail does, but by the special designation of divine wisdom and goodness; for, as it came just when they needed it, so it continued as long as they had occasion for it and no longer. (2.) To teach us not to expect extraordinary supplies when supplies may be had in an ordinary way. If God had dealt with Israel according to their deserts, the manna would have ceased when they called it light bread; but as long as they needed it God continued it, though they despised it; and now that they needed it not God withdrew it, though perhaps some of them desired it. He is a wise Father, who knows the necessities of his children, and accommodates his gifts to them, not to their humours. The word and ordinances of God are spiritual manna, with which God nourishes his people in this wilderness, and, though often forfeited, yet they are continued while we are here; but when we come to the heavenly Canaan this manna will cease, for we shall no longer have need of it.
Adam Clarke: Commentary on the Bible - 1831
5:10: Kept the passover on the fourteenth day of the month - If the ceremony of circumcision was performed on the eleventh day of the month, as many think; and if the sore was at the worst on the thirteenth, and the passover was celebrated on the fourteenth, the people being then quite recovered; it must have been rather a miraculous than a natural healing. We have already seen from the account of Sir J. Chardin, that it required about three weeks to restore to soundness adults who had submitted to circumcision: if any thing like this took place in the case of the Israelites at Gilgal, they could not have celebrated the passover on the third or fourth day after their circumcision. The apparent impossibility of this led Mr. Harmer to suppose that they kept the passover on the fourteenth day of the second month, the preceding time having been employed in the business of the circumcision. See his Observations, vol. iv., p. 427, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: kept the passover: Eze 12:3, Eze 12:6, Eze 12:7-16; Num 9:1-5
Carl Friedrich Keil and Franz Delitzsch
5:10
The Passover at Gilgal. - When the whole nation had been received again into covenant with the Lord by circumcision, they kept the passover, which had no doubt been suspended from the time that they left Sinai (Num 9:1.), on the 14th of the month (Nisan), in the evening (according to the law in Ex 12:6, Ex 12:18; Lev 23:5; Num 28:16; Deut 16:6). The next day, i.e., on the 16th, or the day after the first feast-day, they ate unleavened loaves and parched corn ("roasted grains," see at Lev 2:14) of the produce of the land (עבוּר,
(Note: Rendered "old corn" in the Eng. version.)
which only occurs in Josh 5:11 and Josh 5:12, is synonymous with תּבוּאה
(Note: Rendered fruit in our version.)
in Josh 5:12), i.e., corn that had grown in the land of Canaan, as the manna entirely ceased from this day forwards. "The morrow after the passover" is used in Num 33:3 for the 15th Nisan; but here it must be understood as signifying the 16th, as the produce of the land, of which they ate not only on that day, but, according to Josh 5:12, throughout that year, cannot mean the corn of the previous year, but the produce of this same year, i.e., the new corn, and they were not allowed to eat any of that till it had been sanctified to the Lord by the presentation of the wave sheaf on the second day of the passover (Lev 23:11). According to Lev 23:11, the presentation was to take place on the day after the Sabbath, i.e., the first day of the feast of Mazzoth, which was kept as a Sabbath, or the 16th of Nisan, as the seven days' feast of Mazzoth commenced on the 15th (Lev 23:6; Num 28:17). "On the morrow after the passover" is the same as "on the morrow after the Sabbath" in Lev 23:11, the term passover being used here not in its original and more restricted sense, in which it applies exclusively to the observance of the paschal meal, which took place on the evening of the 14th, and is expressly distinguished from the seven days' feast of Mazzoth (Ex 12:23, Ex 12:27; Lev 23:5; Num 28:16), but in the broader sense, which we have already met with in Deut 16:2, in which the name was gradually extended to the whole of the seven days' feast. The writer assumed that the facts themselves were already well known from the Mosaic law, and therefore did not think it necessary to give any fuller explanation. Moreover, the words, "they did eat of the fruit of the land," etc., are not to be understood as signifying that they began to eat unleavened bread for the first time on the 16th Nisan (they had already eaten is as an accompaniment to the paschal lamb); but unleavened bread of the produce of the land, the green corn of that year, was what they ate for the first time on that day. Especial prominence is given to this by the words, "in the self-same day," because not only did the eating of the new corn commence on that day, but from that day forward "the children of Israel had manna no more." This statement is evidently related to Ex 16:35, and must be understood, according to that passage, as merely signifying, that on that day the gift of the manna entirely ceased (see Pentateuch, pp. 366ff.).
John Gill
5:10 And the children of Israel encamped in Gilgal,.... Not after their circumcision, but before, and where they continued encamped during that, and until the passover had been kept by them; this was little more than a mile from Jericho; see Gill on Josh 4:19,
and kept the passover on the fourteenth day of the month at even; exactly as it was ordered to be observed, and was observed when first kept, Ex 12:6,
in the plains of Jericho: a proper place both for their encampment, and the celebration of the passover, and where very likely they met with lambs enough for their purpose, which belonged to the inhabitants of Jericho; or however being now got into the good land, they needed not, and were under no temptation of sparing their own: historians agree, as Strabo (e), Josephus (f), and others, that Jericho was seated in a plain.
(e) Geograph. l. 16. p. 525. (f) De Bello Jud. l. 4. c. 8. sect. 2.
John Wesley
5:10 The passover - Which was their third passover: the first was in Egypt, Ex 12:11-24, the second at mount Sinai, Num 9:1-5, the third here; for in their wilderness travels, these and all other sacrifices were neglected, Amos 5:25. While they were in the wilderness, they were denied the comfort of this ordinance, as a farther token of God's displeasure. But now God comforted them again, after the time that he had afflicted them.
Robert Jamieson, A. R. Fausset and David Brown
5:10 kept the passover on the fourteenth day of the month at even--The time fixed by the law (see on Ex 12:17; Lev 23:5; Num 28:16). Thus the national existence was commenced by a solemn act of religious dedication.
5:115:11: եւ կերան ՚ի ցորենոյ երկրին զայգոյ բաղա՛րջ եւ նորի[2160]։ [2160] Ոմանք. ՚Ի ցորենոյ անտի երկրին զայգւոյ զատկին բաղարջ եւ։
11. Եւ առաւօտեան այդ երկրի ցորենից բաղարջ եւ աղանձ կերան:
11 Զատկին հետեւեալ օրը կերան այն երկրին պտուղէն ու բաղարջ. նոյն օրը բոհրած ցորեն ալ կերան։
Եւ կերան ի ցորենոյ երկրին զայգոյ զատկին բաղարջ, եւ նորի` յաւուր յայնմիկ:

5:11: եւ կերան ՚ի ցորենոյ երկրին զայգոյ բաղա՛րջ եւ նորի[2160]։
[2160] Ոմանք. ՚Ի ցորենոյ անտի երկրին զայգւոյ զատկին բաղարջ եւ։
11. Եւ առաւօտեան այդ երկրի ցորենից բաղարջ եւ աղանձ կերան:
11 Զատկին հետեւեալ օրը կերան այն երկրին պտուղէն ու բաղարջ. նոյն օրը բոհրած ցորեն ալ կերան։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: и на другой день Пасхи стали есть из произведений земли сей, опресноки и сушеные зерна в самый тот день;
5:11 καὶ και and; even ἐφάγοσαν εσθιω eat; consume ἀπὸ απο from; away τοῦ ο the σίτου σιτος wheat τῆς ο the γῆς γη earth; land ἄζυμα αζυμος unleavened; Feast of Unleavened Bread καὶ και and; even νέα νεος new; young ἐν εν in ταύτῃ ουτος this; he τῇ ο the ἡμέρᾳ ημερα day
5:11 וַ wa וְ and יֹּ֨אכְל֜וּ yyˌōḵᵊlˈû אכל eat מֵ mē מִן from עֲב֥וּר ʕᵃvˌûr עֲבוּר produce הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth מִ mi מִן from מָּֽחֳרַ֥ת mmˈoḥᵒrˌaṯ מָחֳרָת next day הַ ha הַ the פֶּ֖סַח ppˌesaḥ פֶּסַח Passover מַצֹּ֣ות maṣṣˈôṯ מַצָּה matzah וְ wᵊ וְ and קָל֑וּי qālˈûy קלה roast בְּ bᵊ בְּ in עֶ֖צֶם ʕˌeṣem עֶצֶם bone הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
5:11. et comederunt de frugibus terrae die altero azymos panes et pulentam eiusdem anniAnd they ate on the next day unleavened bread of the corn of the land, and frumenty of the same year.
11. And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes and parched corn, in the selfsame day.
5:11. And on the following day, they ate unleavened bread from the grain of the land, and cooked grain, of the same year.
And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched [corn] in the selfsame day:

11: и на другой день Пасхи стали есть из произведений земли сей, опресноки и сушеные зерна в самый тот день;
5:11
καὶ και and; even
ἐφάγοσαν εσθιω eat; consume
ἀπὸ απο from; away
τοῦ ο the
σίτου σιτος wheat
τῆς ο the
γῆς γη earth; land
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
καὶ και and; even
νέα νεος new; young
ἐν εν in
ταύτῃ ουτος this; he
τῇ ο the
ἡμέρᾳ ημερα day
5:11
וַ wa וְ and
יֹּ֨אכְל֜וּ yyˌōḵᵊlˈû אכל eat
מֵ מִן from
עֲב֥וּר ʕᵃvˌûr עֲבוּר produce
הָ הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
מִ mi מִן from
מָּֽחֳרַ֥ת mmˈoḥᵒrˌaṯ מָחֳרָת next day
הַ ha הַ the
פֶּ֖סַח ppˌesaḥ פֶּסַח Passover
מַצֹּ֣ות maṣṣˈôṯ מַצָּה matzah
וְ wᵊ וְ and
קָל֑וּי qālˈûy קלה roast
בְּ bᵊ בְּ in
עֶ֖צֶם ʕˌeṣem עֶצֶם bone
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
5:11. et comederunt de frugibus terrae die altero azymos panes et pulentam eiusdem anni
And they ate on the next day unleavened bread of the corn of the land, and frumenty of the same year.
5:11. And on the following day, they ate unleavened bread from the grain of the land, and cooked grain, of the same year.
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Adam Clarke: Commentary on the Bible - 1831
5:11: They did eat of the old corn of the land - The Hebrew word עבור abur, which we translate old corn, occurs only in this place in such a sense, if that sense be legitimate. The noun, though of doubtful signification, is evidently derived from עבר abar, to pass over, to go beyond; and here it may be translated simply the produce, that which passes from the land into the hands of the cultivator; or according to Cocceius, what passes from person to person in the way of traffic; hence bought corn, what they purchased from the inhabitants of the land.
On the morrow after the passover - That is, on the fifteenth day; for then the feast of unleavened bread began. But they could neither eat bread, nor parched corn, nor green ears, till the first-fruits of the harvest had been waved at the tabernacle; (see Lev 23:9, etc.); and therefore in this case we may suppose that the Israelites had offered a sheaf of the barley-harvest, the only grain that was then ripe, before they ate of the unleavened cakes and parched corn.
Albert Barnes: Notes on the Bible - 1834
5:11: Old corn of the land - Rather "produce of the land," the new grain just coming in at the time of the Passover. (So in Jos 5:12.)
On the morrow after the passover - These words denote in Num 33:3 the 15th Nisan, but must here apparently mean the 16th. For the Israelites could not lawfully eat of the new grain until the first fruits of it had been presented, and this was done on "the morrow after the Sabbath," i. e. the morrow after the first day of Unleavened Bread, which was to be observed as a Sabbath, and is therefore so called. (Compare Lev 23:7, Lev 23:11, Lev 23:14.)
The term Passover, which is sometimes used for the lamb slain on the evening of the 14th Nisan, sometimes for the paschal meal, sometimes for the whole eight days' festival, here means the first great day of the eight, the Sabbath of the first holy convocation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: old corn: The people would find abundance of old corn in the deserted granaries of the affrighted inhabitants, and the barley harvest being ripe, after offering the sheaf of first-fruits, they ate also new parched corn; and thus the manna being no longer necessary, ceased, after having been sent them regularly for almost forty years. To Christians the manna for their souls shall never fail, till they arrive at the Canaan above, to feast on its rich and inexhaustible provisions.
unleavened cakes: Exo 12:18-20, Exo 13:6, Exo 13:7; Lev 23:6, Lev 23:14
John Gill
5:11 And they did eat the old corn of the land,.... That of the last year, as some versions (g), which agree with ours; in which they seem to follow the Jewish writers, who, as particularly Kimchi, Gersom, and Ben Melech, interpret it of the old corn, for this reason, because they might not eat of the new until the wave sheaf was offered up, Lev 23:10; of which old corn they suppose the unleavened cakes were made, and was also parched corn, though that word the Septuagint version translates "new"; and indeed were it not for the above law, there does not seem to be any reason for rendering it old corn, only corn of the land, as the Septuagint does; and there is some difficulty how they should get at the old corn, which it may be supposed was laid up in the granaries, when Jericho was close shut up, and none went in or out; unless they met with it in some of the villages near at hand, or it was brought them by the traders in corn, of whom they bought it, or found it in some houses and barns without the city:
on the morrow after the passover; which Kimchi and Ben Gersom say was on the fifteenth of Nisan, the passover being on the fourteenth; but if the morrow after the passover is the same with the morrow after the Sabbath, Lev 23:11; that was the sixteenth of Nisan; and so Jarchi here says, this is the day of waving the sheaf, which was always done on the sixteenth: it is difficult to say which day is meant; if it was the sixteenth, then it may refer to what they ate on that day, after the sheaf was offered (h); if it was the fifteenth, it seems necessary to understand it of the old corn; and such they must have to make their unleavened cakes of, both for the passover on the fourteenth, and the Chagigah, or feast of unleavened bread, which began the fifteenth, as it follows:
unleavened bread, and parched corn in the selfsame day; unleavened bread, for the uses before mentioned, they were obliged to, and parched corn for their pleasure; but new corn, as the Septuagint render it, was expressly forbidden before the waving of the sheaf, Lev 23:14; and therefore old corn seems to be meant; this was just forty years to a day from their coming out of Egypt.
(g) "de frumento praeteriti anni", Montanus; sic, Munster, Tigurine version, Vatablus. (h) So in Seder Olam Rabba, c. 11. p. 31.
John Wesley
5:11 Old corn - The corn of the last year, which the inhabitants of those parts had left in their barns, being fled into their strong cities, or other remoter parts. The morrow - That is, on the sixteenth day; for the passover was killed between the two evenings of the fourteenth day, and was eaten in that evening or night, which, according to the Jewish computation, whereby they begin their days at the evening, was a part of the fifteenth day, all which was the feast of the passover; and so the morrow of the sixteenth day, was the morrow after the passover, when they were obliged to offer unto God the first sheaf, and then were allowed to eat of the rest. Parched corn - Of that year's corn. which was most proper for that use. Self - same day - Having an eager desire to enjoy the fruits of the land. And this corn came very seasonably; for after the passover, they were to keep the feast of unleavened bread, which they could not do, when they had nothing but manna to live upon.
Robert Jamieson, A. R. Fausset and David Brown
5:11 And they did eat of the old corn of the land--found in storehouses of the inhabitants who had fled into Jericho.
parched corn--new grain (see on Lev 23:10), probably lying in the fields. Roasted--a simple and primitive preparation, much liked in the East. This abundance of food led to the discontinuance of the manna; and the fact of its then ceasing, viewed in connection with its seasonable appearance in the barren wilderness, is a striking proof of its miraculous origin.
5:125:12: Յաւուր յայնմիկ պակասեա՛ց մանանայն, յետ ուտելոյ նոցա ՚ի ցորենոյ երկրին. եւ ո՛չ եւս գտանէր որդւոցն Իսրայէլի մանանայ. եւ ժողովեցին զպտուղ երկրին Փիւնիկեցւոց ՚ի տարւոջն յայնմիկ[2161]։[2161] Յօրինակին պակասէր. Երկրին. եւ ո՛չ եւս։ Օրինակ մի. Փիւնիկեց՛՛. ՚ի տեղւոջն յայնմիկ։
12. Այդ օրը, այդ երկրի ցորենից ուտելուց յետոյ, մանանան դադարեց, եւ իսրայէլացիները այլեւս մանանայ չգտան: Եւ այդ տարի նրանք հաւաքեցին փիւնիկեցիների[5] երկրի պտուղը: [5] 5. Եբրայերէն՝ քանանացիների:
12 Հետեւեալ օրը, երբ այն երկրին պտուղէն կերան, մանանան դադրեցաւ։ Անկէ ետքը Իսրայէլի որդիները ա՛լ մանանայ չստացան։ Այն տարին Քանանի երկրին պտուղէն կերան։
Եւ պակասեաց մանանայն[65] յետ ուտելոյ նոցա ի ցորենոյ երկրին, եւ ոչ եւս գտանէր որդւոցն Իսրայելի մանանայ. եւ [66]ժողովեցին զպտուղ երկրին [67]Փիւնիկեցւոց ի տարւոջն յայնմիկ:

5:12: Յաւուր յայնմիկ պակասեա՛ց մանանայն, յետ ուտելոյ նոցա ՚ի ցորենոյ երկրին. եւ ո՛չ եւս գտանէր որդւոցն Իսրայէլի մանանայ. եւ ժողովեցին զպտուղ երկրին Փիւնիկեցւոց ՚ի տարւոջն յայնմիկ[2161]։
[2161] Յօրինակին պակասէր. Երկրին. եւ ո՛չ եւս։ Օրինակ մի. Փիւնիկեց՛՛. ՚ի տեղւոջն յայնմիկ։
12. Այդ օրը, այդ երկրի ցորենից ուտելուց յետոյ, մանանան դադարեց, եւ իսրայէլացիները այլեւս մանանայ չգտան: Եւ այդ տարի նրանք հաւաքեցին փիւնիկեցիների[5] երկրի պտուղը:
[5] 5. Եբրայերէն՝ քանանացիների:
12 Հետեւեալ օրը, երբ այն երկրին պտուղէն կերան, մանանան դադրեցաւ։ Անկէ ետքը Իսրայէլի որդիները ա՛լ մանանայ չստացան։ Այն տարին Քանանի երկրին պտուղէն կերան։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: а манна перестала падать на другой день после того, как они стали есть произведения земли, и не было более манны у сынов Израилевых, но они ели в тот год произведения земли Ханаанской.
5:12 ἐξέλιπεν εκλειπω leave off; cease τὸ ο the μαννα μαννα manna μετὰ μετα with; amid τὸ ο the βεβρωκέναι βιβρωσκω eat αὐτοὺς αυτος he; him ἐκ εκ from; out of τοῦ ο the σίτου σιτος wheat τῆς ο the γῆς γη earth; land καὶ και and; even οὐκέτι ουκετι no longer ὑπῆρχεν υπαρχω happen to be; belong τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel μαννα μαννα manna ἐκαρπίσαντο καρπιζομαι though; while τὴν ο the χώραν χωρα territory; estate τῶν ο the Φοινίκων φοινικη Phoinikē; Finiki ἐν εν in τῷ ο the ἐνιαυτῷ ενιαυτος cycle; period ἐκείνῳ εκεινος that
5:12 וַ wa וְ and יִּשְׁבֹּ֨ת yyišbˌōṯ שׁבת cease הַ ha הַ the מָּ֜ן mmˈān מָן manna מִֽ mˈi מִן from מָּחֳרָ֗ת mmoḥᵒrˈāṯ מָחֳרָת next day בְּ bᵊ בְּ in אָכְלָם֙ ʔoḵlˌām אכל eat מֵ mē מִן from עֲב֣וּר ʕᵃvˈûr עֲבוּר produce הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and לֹא־ lō- לֹא not הָ֥יָה hˌāyā היה be עֹ֛וד ʕˈôḏ עֹוד duration לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מָ֑ן mˈān מָן manna וַ wa וְ and יֹּאכְל֗וּ yyōḵᵊlˈû אכל eat מִ mi מִן from תְּבוּאַת֙ ttᵊvûʔˌaṯ תְּבוּאָה yield אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan בַּ ba בְּ in † הַ the שָּׁנָ֖ה ššānˌā שָׁנָה year הַ ha הַ the הִֽיא׃ ס hˈî . s הִיא she
5:12. defecitque manna postquam comederunt de frugibus terrae nec usi sunt ultra illo cibo filii Israhel sed comederunt de frugibus praesentis anni terrae ChanaanAnd the manna ceased after they ate of the corn of the land, neither did the children of Israel use that food any more, but they ate of the corn of the present year of the land of Chanaan.
12. And the manna ceased on the morrow, after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.
5:12. And the manna ceased after they ate from the grain of the land. And the sons of Israel no longer made use of that food. Instead, they ate from the grain of the present year, from the land of Canaan.
And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year:

12: а манна перестала падать на другой день после того, как они стали есть произведения земли, и не было более манны у сынов Израилевых, но они ели в тот год произведения земли Ханаанской.
5:12
ἐξέλιπεν εκλειπω leave off; cease
τὸ ο the
μαννα μαννα manna
μετὰ μετα with; amid
τὸ ο the
βεβρωκέναι βιβρωσκω eat
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
τοῦ ο the
σίτου σιτος wheat
τῆς ο the
γῆς γη earth; land
καὶ και and; even
οὐκέτι ουκετι no longer
ὑπῆρχεν υπαρχω happen to be; belong
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
μαννα μαννα manna
ἐκαρπίσαντο καρπιζομαι though; while
τὴν ο the
χώραν χωρα territory; estate
τῶν ο the
Φοινίκων φοινικη Phoinikē; Finiki
ἐν εν in
τῷ ο the
ἐνιαυτῷ ενιαυτος cycle; period
ἐκείνῳ εκεινος that
5:12
וַ wa וְ and
יִּשְׁבֹּ֨ת yyišbˌōṯ שׁבת cease
הַ ha הַ the
מָּ֜ן mmˈān מָן manna
מִֽ mˈi מִן from
מָּחֳרָ֗ת mmoḥᵒrˈāṯ מָחֳרָת next day
בְּ bᵊ בְּ in
אָכְלָם֙ ʔoḵlˌām אכל eat
מֵ מִן from
עֲב֣וּר ʕᵃvˈûr עֲבוּר produce
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הָ֥יָה hˌāyā היה be
עֹ֛וד ʕˈôḏ עֹוד duration
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מָ֑ן mˈān מָן manna
וַ wa וְ and
יֹּאכְל֗וּ yyōḵᵊlˈû אכל eat
מִ mi מִן from
תְּבוּאַת֙ ttᵊvûʔˌaṯ תְּבוּאָה yield
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan
בַּ ba בְּ in
הַ the
שָּׁנָ֖ה ššānˌā שָׁנָה year
הַ ha הַ the
הִֽיא׃ ס hˈî . s הִיא she
5:12. defecitque manna postquam comederunt de frugibus terrae nec usi sunt ultra illo cibo filii Israhel sed comederunt de frugibus praesentis anni terrae Chanaan
And the manna ceased after they ate of the corn of the land, neither did the children of Israel use that food any more, but they ate of the corn of the present year of the land of Chanaan.
5:12. And the manna ceased after they ate from the grain of the land. And the sons of Israel no longer made use of that food. Instead, they ate from the grain of the present year, from the land of Canaan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:12: And the manna ceased - after they had eaten of the old corn - This miraculous supply continued with them as long as they needed it. While they were in the wilderness they required such a provision; nor could such a multitude, in such a place, be supported without a miracle. Now they are got into the promised land, the anathematized inhabitants of which either fall or flee before them, they find an old stock, and they are brought in just at the commencement of the harvest; hence, as there is an ample provision made in the ordinary way of Providence, there is no longer any need of a miraculous supply; therefore the manna ceased which they had enjoyed for forty years. The circumstances in which it was first given, its continuance with them through all their peregrinations in the wilderness, its accompanying them over Jordan, and ceasing as soon as they got a supply in the ordinary way of Providence, all prove that it was a preternatural gift. "On the fourteenth of Nisan they sacrificed the paschal lamb: on the fifteenth, i.e., according to our calculation, the same day after sunset, they disposed themselves for eating it, and actually did eat it. On the morrow, the sixteenth, after having offered to God the homer, they began eating the corn of the country; and the seventeenth, the manna ceased to fall from heaven. What supports this calculation is, that the homer or sheaf was offered the sixteenth of Nisan, in broad daylight, though pretty late. Now the manna did not fall till night, or very early in the morning; so that it cannot be said to have ceased falling the same day that the Israelites began to eat of the produce of the country." - Dodd.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: the manna: Exo 16:35; Neh 9:20, Neh 9:21; Rev 7:16, Rev 7:17
but they did eat: Deu 6:10, Deu 6:11; Pro 13:22; Isa 65:13, Isa 65:14; Joh 4:38
John Gill
5:12 And the manna ceased on the morrow after they had eaten of the old corn of the land,.... There being now no further need of it; miracles are not wrought or continued when unnecessary; for the ceasing of the manna shows, that it was not a common but an extraordinary provision. The ceasing of the manna, which was a type of Christ, may signify the cessation of Gospel ordinances, in which Christ is held forth as food for his people. These are to continue till all the spiritual Israel of God have passed over the river Jordan, or death, even until the end of the world, and then to cease, Mt 28:19; the eating of the old corn may signify the glories of the future state, the joys and happiness of the heavenly Canaan, prepared for those that love the Lord from the foundation of the world; it may denote those ancient things the saints will feed and live upon to all eternity; the eternal love of the three divine Persons, electing grace, the ancient settlements of grace, the everlasting covenant of grace, and the blessings of it; the glorious Mediator of it, that was set up from everlasting, and the grace given to them in him before the world began:
neither had the children of Israel manna any more; having no more need of it, as the saints in heaven will stand in no more need of Gospel ordinances:
but they did eat of the fruit of the land of Canaan that year; the increase of the land, not only of the fields, but of the vineyards and oliveyards, which they had neither sown nor planted, see Deut 6:10; which may denote the plenty and variety of the joys of heaven, and glories of the future state; the various fruits which grow on Christ, the tree of life, brought forth every month, or continually; all which will be enjoyed through the free grace of God, without the works or merits of men.
John Wesley
5:12 The manna ceased - Which God now withheld, to shew that Manna was not an ordinary production of nature, but an extraordinary and special gift of God to supply their necessity. And because God would not be prodigal of his favours, by working miracles where ordinary means were sufficient. The morrow - That is, on the seventeenth day.
5:135:13: Եւ եղեւ մինչ է՛ր Յեսու յԵրիքով, ամբարձեալ զաչս իւր ետե՛ս, զի կայր առաջի նորա ա՛յր, եւ սուսեր մե՛րկ ՚ի ձեռին նորա. եւ մատուցեալ Յեսուայ՝ ասէ ցնա. Մե՞ր ես՝ թէ ՚ի թշնամեաց մերոց։
13. Եւ մինչ Յեսուն Երիքովում էր, նա, բարձրացնելով իր աչքերը, տեսաւ իր առաջ կանգնած մի մարդու, որի ձեռքին մերկացրած սուր կար: Յեսուն մօտեցաւ եւ ասաց նրան. «Մեզնի՞ց ես, թէ մեր թշնամիներից»:
13 Երբ Յեսու Երիքովի մօտ էր, աչքերը վերցնելով տեսաւ որ ահա իր դէմ մարդ մը կայներ էր, որուն ձեռքը մերկ սուր մը կար։ Յեսու անոր մօտենալով՝ անոր ըսաւ. «Մեզմէ՞ ես թէ մեր թշնամիներէն ես»։
Եւ եղեւ մինչ էր Յեսու յԵրիքով, ամբարձեալ զաչս իւր ետես զի կայր առաջի նորա այր, եւ սուսեր մերկ ի ձեռին նորա. եւ մատուցեալ Յեսուայ ասէ ցնա. Մե՞ր ես թէ ի թշնամեաց մերոց:

5:13: Եւ եղեւ մինչ է՛ր Յեսու յԵրիքով, ամբարձեալ զաչս իւր ետե՛ս, զի կայր առաջի նորա ա՛յր, եւ սուսեր մե՛րկ ՚ի ձեռին նորա. եւ մատուցեալ Յեսուայ՝ ասէ ցնա. Մե՞ր ես՝ թէ ՚ի թշնամեաց մերոց։
13. Եւ մինչ Յեսուն Երիքովում էր, նա, բարձրացնելով իր աչքերը, տեսաւ իր առաջ կանգնած մի մարդու, որի ձեռքին մերկացրած սուր կար: Յեսուն մօտեցաւ եւ ասաց նրան. «Մեզնի՞ց ես, թէ մեր թշնամիներից»:
13 Երբ Յեսու Երիքովի մօտ էր, աչքերը վերցնելով տեսաւ որ ահա իր դէմ մարդ մը կայներ էր, որուն ձեռքը մերկ սուր մը կար։ Յեսու անոր մօտենալով՝ անոր ըսաւ. «Մեզմէ՞ ես թէ մեր թշնամիներէն ես»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: Иисус, находясь близ Иерихона, взглянул, и видит, и вот стоит пред ним человек, и в руке его обнаженный меч. Иисус подошел к нему и сказал ему: наш ли ты, или из неприятелей наших?
5:13 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἦν ειμι be Ἰησοῦς ιησους Iēsous; Iisus ἐν εν in Ιεριχω ιεριχω Hierichō; Ierikho καὶ και and; even ἀναβλέψας αναβλεπω look up; see again τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight εἶδεν οραω view; see ἄνθρωπον ανθρωπος person; human ἑστηκότα ιστημι stand; establish ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the ῥομφαία ρομφαια broadsword ἐσπασμένη σπαω draw ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even προσελθὼν προσερχομαι approach; go ahead Ἰησοῦς ιησους Iēsous; Iisus εἶπεν επω say; speak αὐτῷ αυτος he; him ἡμέτερος ημετερος our own εἶ ειμι be ἢ η or; than τῶν ο the ὑπεναντίων υπεναντιος contrary
5:13 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בִּֽ bˈi בְּ in הְיֹ֣ות hᵊyˈôṯ היה be יְהֹושֻׁעַ֮ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua בִּ bi בְּ in ירִיחֹו֒ yrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho וַ wa וְ and יִּשָּׂ֤א yyiśśˈā נשׂא lift עֵינָיו֙ ʕênāʸw עַיִן eye וַ wa וְ and יַּ֔רְא yyˈar ראה see וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold אִישׁ֙ ʔîš אִישׁ man עֹמֵ֣ד ʕōmˈēḏ עמד stand לְ lᵊ לְ to נֶגְדֹּ֔ו neḡdˈô נֶגֶד counterpart וְ wᵊ וְ and חַרְבֹּ֥ו ḥarbˌô חֶרֶב dagger שְׁלוּפָ֖ה šᵊlûfˌā שׁלף draw בְּ bᵊ בְּ in יָדֹ֑ו yāḏˈô יָד hand וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֵלָיו֙ ʔēlāʸw אֶל to וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to הֲ hᵃ הֲ [interrogative] לָ֥נוּ lˌānû לְ to אַתָּ֖ה ʔattˌā אַתָּה you אִם־ ʔim- אִם if לְ lᵊ לְ to צָרֵֽינוּ׃ ṣārˈênû צַר adversary
5:13. cum autem esset Iosue in agro urbis Hiericho levavit oculos et vidit virum stantem contra se et evaginatum tenentem gladium perrexitque ad eum et ait noster es an adversariorumAnd when Josue was in the field of the city of Jericho, he lifted up his eyes, and saw a man standing over against him, holding a drawn sword, and he went to him, and said: Art thou one of ours, or of our adversaries?
13. And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?
5:13. And when Joshua was in the field of the city of Jericho, he lifted up his eyes, and he saw a man standing opposite him, holding a drawn sword. And he went to him and said, “Are you one of ours, or one of our adversaries?”
And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, [Art] thou for us, or for our adversaries:

13: Иисус, находясь близ Иерихона, взглянул, и видит, и вот стоит пред ним человек, и в руке его обнаженный меч. Иисус подошел к нему и сказал ему: наш ли ты, или из неприятелей наших?
5:13
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἦν ειμι be
Ἰησοῦς ιησους Iēsous; Iisus
ἐν εν in
Ιεριχω ιεριχω Hierichō; Ierikho
καὶ και and; even
ἀναβλέψας αναβλεπω look up; see again
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
εἶδεν οραω view; see
ἄνθρωπον ανθρωπος person; human
ἑστηκότα ιστημι stand; establish
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
ῥομφαία ρομφαια broadsword
ἐσπασμένη σπαω draw
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
προσελθὼν προσερχομαι approach; go ahead
Ἰησοῦς ιησους Iēsous; Iisus
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἡμέτερος ημετερος our own
εἶ ειμι be
η or; than
τῶν ο the
ὑπεναντίων υπεναντιος contrary
5:13
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בִּֽ bˈi בְּ in
הְיֹ֣ות hᵊyˈôṯ היה be
יְהֹושֻׁעַ֮ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
בִּ bi בְּ in
ירִיחֹו֒ yrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho
וַ wa וְ and
יִּשָּׂ֤א yyiśśˈā נשׂא lift
עֵינָיו֙ ʕênāʸw עַיִן eye
וַ wa וְ and
יַּ֔רְא yyˈar ראה see
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
אִישׁ֙ ʔîš אִישׁ man
עֹמֵ֣ד ʕōmˈēḏ עמד stand
לְ lᵊ לְ to
נֶגְדֹּ֔ו neḡdˈô נֶגֶד counterpart
וְ wᵊ וְ and
חַרְבֹּ֥ו ḥarbˌô חֶרֶב dagger
שְׁלוּפָ֖ה šᵊlûfˌā שׁלף draw
בְּ bᵊ בְּ in
יָדֹ֑ו yāḏˈô יָד hand
וַ wa וְ and
יֵּ֨לֶךְ yyˌēleḵ הלך walk
יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֵלָיו֙ ʔēlāʸw אֶל to
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֔ו lˈô לְ to
הֲ hᵃ הֲ [interrogative]
לָ֥נוּ lˌānû לְ to
אַתָּ֖ה ʔattˌā אַתָּה you
אִם־ ʔim- אִם if
לְ lᵊ לְ to
צָרֵֽינוּ׃ ṣārˈênû צַר adversary
5:13. cum autem esset Iosue in agro urbis Hiericho levavit oculos et vidit virum stantem contra se et evaginatum tenentem gladium perrexitque ad eum et ait noster es an adversariorum
And when Josue was in the field of the city of Jericho, he lifted up his eyes, and saw a man standing over against him, holding a drawn sword, and he went to him, and said: Art thou one of ours, or of our adversaries?
5:13. And when Joshua was in the field of the city of Jericho, he lifted up his eyes, and he saw a man standing opposite him, holding a drawn sword. And he went to him and said, “Are you one of ours, or one of our adversaries?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-16: Когда через совершение обрезания и Пасхи народ укрепил ею общение с Господом и таким образом внутренне приготовился к предстоящему подвигу, обязанностью израильского вождя было приступить к самому делу и прежде все к завоеванию ближайшего к израильскому стану укрепленного города, т. е. Иерихона. В то время, когда он, занятый, конечно, мыслью об этом, находился вблизи города, ему последовало новое божественное откровение относительно его завоевания. Откровение сообщено было через Ангела Господня, явившегося в виде мужа с обнаженным мечом. Принятый за обыкновенного воина, явившийся открыл себя через объявление своего ангельского чина: вождь воинства Господня и указание на святость места. Обнаженный меч и звание явившегося, как вождя воинства Господня, показывали Иисусу Навину на готовность небесных сил помогать в предстоящей борьбе с Ханаанскими народами. Основанием для того, чтобы в явившемся Иисусу Навину видеть Ангела Господня, служит то, что он, подобно явившемуся в купине (Исх III:2–5) требует снятия обуви, равно как то, что явившийся носит здесь (VI:1), как и в кн. Исход, имя Господь и открывает себя, как Господь. Блаж. Феодорит не соглашался, однако, с теми, которые в явившемся Иисусу Навину видели Бога Слово; по его мнению, «это был Архангел Михаил» [Творения блаж. Феодорита, т. I, с. 277.]. Он сказал: нет по нынешнему еврейскому тексту. Вместо нет читается autw — «ему» в древних и позднейших греческих списках и других переводах, равно как в славянской Библии (при этом переводчики вместо еврейского «ло» с «алеф», как в нынешнем еврейском тексте, читали, очевидно, «ло» с «вав холемь», каковое начертание находится и в некоторых еврейских списках [Keil. Iosua, 43.]). Греко-славянский перевод: ему и ввиду значительного числа свидетельств в его пользу, и того обстоятельства, что при нем ответ явившегося Иисусу Навину получает большую определенность через указание, к кому он обращен, заслуживает во всяком случае того, чтобы он был отмечен. Воинством Господним названо здесь не войско израильское, как в Исх VII:4; ХII:41, а воинство небесное как в 3: Цар XXII:19; Пс CXXVII:2, ибо у Израильского войска был уже вождь Богом поставленный. (Сюда) привнесено из славянской Библии; этому слову нет соответствующего ни в еврейском тексте, ни в греческих списках. Насколько известно слова «господин мой» служат передачей еврейского слова «адони» в нынешнем его начертании. В древнейших греческих списках и позднейших, а также и изданиях греческого перевода читается здесь: Despota, которое в древнеславянском переводе передавалось словом «Владыко Господи» [Лебедев, 247.] или Господи, как в нынешней славянской Библии. Греческий перевод показывает, что 70-ть читали здесь соответствующее ему еврейское слово так же, как и в других местах, где оно употреблено в смысле божественного имени (Быт XV:2; XVIII:30, 31: и др.), т. е. «Адонай». Такой перевод представляется более соответствующим потому, что в явившемся, в вожде воинства Господня, Иисус Навин должен был во всяком случае увидеть вышеземное существо или Ангела. Требование снять обувь с указанием на святость места должно было напомнить Богоявление Моисею при Хориве и с большей ясностью показать в явившемся Ангела Господня, в котором открывается сам Господь, как и называется явившийся в следующей главе. Прежде чем передать самое откровение, писатель книги сделал краткое замечание о состоянии города, к которому оно относилось (ст. 16). Он говорит именно, что этот город — Иерихон — был сильно укреплен, что в еврейск. тексте выражено повторением одного и того же глагола («сагар») — «запирать» в двух формах причастия, каковое выражение буквально может быть передано словами (Иерихон) «запирая был заперт», по грекославянскому переводу заключен и огражден. Дальнейшие слова никто не выходил и никто не входил еще более усиливают мысль об укрепленности города вследствие окружающих его со всех строи стен и вместе с тем указывают, что он был готов защищаться от нападения израильтян. Из VI:1: видно, что в Иерихоне были и храбрые люди, могущие защищать свой город. От страха прибавлено для округления русской речи; вместо этого в некоторых из греческих списков читается apo proswpon, согласно с чем в славянской Библии: от лица сынов Израилевых.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Captain of the Lord's Host. B. C. 1451.

13 And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? 14 And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? 15 And the captain of the LORD's host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.
We have hitherto found God often speaking to Joshua, but we read not till now of any appearance of God's glory to him; now that his difficulties increased his encouragements were increased in proportion. Observe,
I. The time when he was favoured with this vision. It was immediately after he had performed the great solemnities of circumcision and the passover; then God made himself known to him. Note, We may then expect the discoveries of the divine grace when we are found in the way of our duty and are diligent and sincere in our attendance on holy ordinances.
II. The place where he had this vision. It was by Jericho; in Jericho, so the word is; in it by faith and hope, though as yet he had not begun to lay siege to it; in it in thought and expectation; or in the fields of Jericho, hard by the city. There, it should seem, he was all alone, fearless of danger, because sure of the divine protection. There he was (some think) meditating and praying; and to those who are so employed God often graciously manifests himself. Or perhaps there he was to take a view of the city, to observe its fortifications, and contrive how to attack it; and perhaps he was at a loss within himself how to make his approaches, when God came and directed him. Note, God will help those that help themselves. Vigilantibus non dormientibus succurrit lex--The law succours those who watch, not those who sleep. Joshua was in his post as a general, when God came and made himself known as Generalissimo.
III. The appearance itself. Joshua, as is usual with those that are full of thought and care, was looking downwards, his eyes fixed on the ground, when of a sudden he was surprised with the appearance of a man who stood before him at some little distance, which obliged him to lift up his eyes, and gave a diversion to his musings, v. 13. He appeared to him as a man, but a considerable man, and one fit to be taken notice of. Now, 1. We have reason to think that this man was the Son of God, the eternal Word, who, before he assumed the human nature for a perpetuity, frequently appeared in a human shape. So bishop Patrick thinks, consonant to the judgment of the fathers. Joshua gave him divine honours, and he received them, which a created angel would not have done, and he is called Jehovah, ch. vi. 2. 2. He here appeared as a soldier, with his sword drawn in his hand. To Abraham in his tent he appeared as a traveller; to Joshua in the field as a man of war. Christ will be to his people what their faith expects and desires. Christ had his sword drawn, which served, (1.) To justify the war Joshua was engaging in, and to show him that it was of God, who gave him commission to kill and slay. If the sovereign draw the sword, this proclaims war, and authorizes the subject to do so too. The sword is then well drawn when Christ draws it, and gives the banner to those that fear him, to be displayed because of the truth, Ps. lx. 4. (2.) To encourage him to carry it on with vigour; for Christ's sword drawn in his hand denotes how ready he is for the defence and salvation of his people, who through him shall do valiantly. His sword turns every way.
IV. The bold question with which Joshua accosted him; he did not send a servant, but stepped up to him himself, and asked, Art thou for us or for our adversaries? which intimates his readiness to entertain him if he were for them, and to fight him if he were against them. This shows, 1. His great courage and resolution. He was not ruffled by the suddenness of the appearance, nor daunted with the majesty and bravery which no doubt appeared in the countenance of the person he saw; but, with a presence of mind that became so great a general, put this fair question to him. God had bidden Joshua be courageous, and by this it appears that he was so; for what God by his word requires of his people he does by his grace work in them. 2. His great concern for the people and their cause; so heartily has he embarked in the interests of Israel that none shall stand by him with the face of a man but he will know whether he be a friend or a foe. It should seem, he suspected him for an enemy, a Goliath that had come to defy the armies of the living God, and to give him a challenge. Thus apt are we to look upon that as against us which is most for us. The question plainly implies that the cause between the Israelites and the Canaanites, between Christ and Beelzebub, will not admit of a neutrality. He that is not with us is against us.
V. The account he gave of himself, v. 14. "Nay, not for your adversaries, you may be sure, but as captain of the host of the Lord have I now come, not only for you as a friend, but over you as commander in chief." Here were now, as of old (Gen. xxxii. 2), Mahanaim, two hosts, a host of Israelites ready to engage the Canaanites and a host of angels to protect them therein, and he, as captain of both, conducts the host of Israel and commands the host of angels to their assistance. Perhaps in allusion to this Christ is called the captain of our salvation (Heb. ii. 10), and a leader and commander to the people, Isa. lv. 4. Those cannot but be victorious that have such a captain. He now came as captain to review the troops, to animate them, and to give the necessary orders for the besieging of Jericho.
VI. The great respect Joshua paid him when he understood who he was; it is probable that he perceived, not only by what he said but by some other sensible indications, that he was a divine person, and not a man. 1. Joshua paid homage to him: He fell on his face to the earth and did worship. Joshua was himself general of the forces of Israel, and yet he was far from looking with jealousy upon this stranger, who produced a commission as captain of the Lord's host above him; he did not offer to dispute his claims, but cheerfully submitted to him as his commander. It will become the greatest of men to be humble and reverent in their addresses to God. 2. He begged to receive commands and directions from him: What saith my Lord unto his servant? His former question was not more bold and soldier-like than this was pious and saint-like; nor was it any disparagement to the greatness of Joshua's spirit thus to humble himself when he had to do with God: even crowned heads cannot bow to low before the throne of the Lord Jesus, who is King of kings, Ps. ii. 10, 11; lxxii. 10, 11; Rev. xix. 16. Observe, (1.) The relation he owns between himself and Christ, that Christ was his Lord and himself his servant and under his command, Christ his Captain and himself a soldier under him, to do as he is bidden, Matt. viii. 9. Note, The foundation of all acceptable obedience is laid in a sincere dedication of ourselves, as servants to Jesus Christ as our Lord, Ps. xvi. 2. (2.) The enquiry he makes pursuant to this relation: What saith my Lord? which implies an earnest desire to know the will of Christ, and a cheerful readiness and resolution to do it. Joshua owns himself an inferior officer, and stands to receive orders. This temper of mind shows him fit for the post he was in; for those know best how to command that know how to obey.
VII. The further expressions of reverence which this divine captain required from Joshua (v. 15): Loose thy shoe from off thy foot, in token of reverence and respect (which with us are signified by uncovering the head), and as an acknowledgment of a divine presence, which, while it continued there, did in a manner sanctify the place and dignify it. We are accustomed to say of a person for whom we have a great affection that we love the very ground he treads upon; thus Joshua must show his reverence for this divine person, he must not tread the ground he stood on with his dirty shoes, Eccl. v. 1. Outward expressions of inward reverence, and a religious awe of God, well become us, and are required of us, whenever we approach to him in solemn ordinances. Bishop Patrick well observes here that the very same orders that God gave to Moses at the bush, when he was sending him to bring Israel out of Egypt (Exod. iii. 5), he here gives to Joshua, for the confirming of his faith in the promise he had lately given him, that as he had been with Moses so he would be with him, ch. i. 5. Had Moses such a presence of God with him as, when it became sensible, sanctified the ground? So had Joshua.
And (lastly) Hereby he prepares him to receive the instructions he was about to give him concerning the siege of Jericho, which this captain of the Lord's host had now come to give Israel possession of.
Adam Clarke: Commentary on the Bible - 1831
5:13: When Joshua was by Jericho - The sixth chapter should have commenced here, as this is an entirely new relation; or these two chapters should have made but one, as the present division has most unnaturally divided the communication which Joshua had from the angel of the Lord, and which is continued to Jos 6:5. It is very likely that Joshua had gone out privately to reconnoitre the city of Jericho when he had this vision; and while contemplating the strength of the place, and probably reflecting on the extreme difficulty of reducing it, God, to encourage him, granted him this vision, and instructed him in the means by which the city should be taken.
There stood a man over against him - It has been a very general opinion, both among the ancients and moderns, that the person mentioned here was no other than the Lord Jesus in that form which, in the fullness of time, he was actually to assume for the redemption of man. That the appearance was supernatural is agreed on all hands; and as the name Jehovah is given him, (Jos 6:2), and he received from Joshua Divine adoration, we may presume that no created angel is intended.
And Joshua went unto him - This is a very natural relation, and carries with it all the appearances and characteristics of a simple relation of fact. The whole history of Joshua shows him to have been a man of the most undaunted mind and intrepid courage - a genuine Hero. An ordinary person, seeing this man armed, with a drawn sword in his hand, would have endeavored to have regained the camp, and sought safety in flight; but Joshua, undismayed though probably slightly armed, walks up to this terrible person and immediately questions him, Art thou for us or for our adversaries? probably at first supposing that he might be the Canaanitish general coming to reconnoitre the Israelitish camp, as himself was come out to examine the city of Jericho.
Albert Barnes: Notes on the Bible - 1834
5:13: A man - See Gen 12:7, note; Gen 18:2, note. The appearance was that of God manifested in the Person of His Word. Hence, the command of Jos 5:15. That the appearance was not in a vision merely is clear from the fact that Joshua "went unto Him" and addressed Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: he lifted: Gen 33:1, Gen 33:5; Dan 8:3, Dan 10:5
a man: Jos 6:2; Gen 18:2, Gen 32:24-30; Exo 23:23; Jdg 13:8, Jdg 13:9, Jdg 13:11, Jdg 13:22; Dan 10:5; Hos 12:3-5; Zac 1:8; Act 1:10; Rev 1:13
his sword: Num 22:23; Ch1 21:16, Ch1 21:17, Ch1 21:27, Ch1 21:30
Art thou for us: Ch1 12:17, Ch1 12:18
Carl Friedrich Keil and Franz Delitzsch
5:13
Appearance and Message of the Angel of the Lord. - Josh 5:13-15. When Joshua was by Jericho, בּיריחו, lit., in Jericho (בּ expressing immediate proximity, the entrance as it were into some other object, vid., Ewald, 217), - that is to say, inside it in thought, meditating upon the conquest of it-he saw, on lifting up his eyes, a man standing before him with a drawn sword in his hand; and on going up to him, and asking, "Dost thou belong to us or to our enemies?" he received this reply: "Nay (לא is not to be altered into לו, which is the reading adopted in the Sept., Syr., and a few MSS), but I am the prince of the army of Jehovah; now I am come." The person who had appeared neither belonged to the Israelites nor to their enemies, but was the prince of the army of Jehovah, i.e., of the angels. "The Lord's host" does not mean "the people of Israel, who were just at the commencement of their warlike enterprise," as v. Hofmann supposes; for although the host of Israel who came out of Egypt are called "the hosts of the Lord" in Ex 12:41, the Israelites are never called the host or army of Jehovah (in the singular). "The host of Jehovah" is synonymous with "the host of heaven" (3Kings 22:19), and signifies the angels, as in Ps 148:2 and Ps 103:21. With the words "now I am come," the prince of the angels is about to enter upon an explanation of the object of his coming; but he is interrupted in his address by Joshua, who falls down before him, and says, "What saith my lord to his servant?" so that now he first of all commands Joshua to take off his shoes, as the place on which he stands is holy. It by no means follows that because Joshua fell down upon the ground and ישׁתּחוּ (Eng. Ver. "did worship"), he must have recognised him at once as the angel of the Lord who was equal with God; for the word השׁתּחוה, which is connected with the falling down, does not always mean divine worship, but very frequently means nothing more than the deep Oriental reverence paid by a dependant to his superior or king (e.g., 2Kings 9:6; 2Kings 14:33), and Joshua did not address the person who appeared to him by the name of God, אדני, but simply as אדני, "My lord." In any case, however, Joshua regarded him at once as a superior being, i.e., an angel. And he must have recognised him as something more than a created angel of superior rank, that is to say, as the angel of Jehovah who is essentially equal with God, the visible revealer of the invisible God, as soon as he gave him the command to take off his shoes, etc. - a command which would remind him of the appearance of God to Moses in the burning bush, and which implied that the person who now appeared was the very person who had revealed himself to Moses as the God of Abraham, Isaac, and Jacob. (On the meaning of the command to take off the shoes, see the exposition of Ex 3:5.) The object of the divine appearance was indicated by the drawn sword in the hand (cf. Num 22:31), by which he manifested himself as a heavenly warrior, or, as he describes himself to Joshua, as prince of the army of Jehovah. The drawn sword contained in itself this practical explanation: "I am now come with my heavenly army, to make war upon the Canaanites, and to assist thee and thy people" (Seb. Schmidt). It was not in a vision that this appearance took place, but it was an actual occurrence belonging to the external world; for Joshua saw the man with the drawn sword at a certain distance from himself, and went up to him to address him, - a fact which would be perfectly incompatible with an inward vision.
John Gill
5:13 And it came to pass, when Joshua was by Jericho,.... Or "in Jericho" (i); not in the city itself, but in the border of it, as Kimchi and Ben Melech; or on the side of it, as Jarchi; on one side of which he was reconnoitring by himself, very probably seeking for a proper place where to make his first attack; or if he could find out some avenue to the city, whereby he could enter more easily; or it may be he was meditating a scheme how to subdue the city; and it is very likely praying to God that he would direct him, and succeed him. Ben Gersom interprets it, his thoughts were in Jericho; and both he, and Abarbinel, suppose, that what follows was in a vision of prophecy, that it seemed to him that he was in Jericho, and saw a person, as after described, and was only a dream or night vision; but, no doubt, whether this was in the day or in the night, which is not certain, it was a real sight that Joshua had, or one really appeared to him as a man, as after related:
that he lifted up his eyes, and looked; his eyes before looked downwards, as the eyes of a person in deep study and meditation usually do:
and, behold, there stood a man over against him; not a mere man, nor a created angel in an human form, but a divine Person in such a form, even the Son of God, who frequently appeared in this manner to the patriarchs; as is clear from the worship paid unto him by Joshua, by his calling him Lord, and owning himself to be his servant; and by the ground on which he stood, being holy through his presence, as well as by his title, the Captain of the Lord's host. Jarchi says, this is Michael, which, if understood of Michael the uncreated angel, the head of all principality and power, is right, who is always meant by Michael, whenever he is spoken of in Scripture; and so this is interpreted by the ancient Jews (k) of the Angel the Redeemer:
with his sword drawn in his hand; who sometimes is said to have a twoedged one come out of his mouth, and sometimes one girt on his thigh, and here with one drawn out of the scabbard, to justify the war with the Canaanites, and to encourage Joshua to proceed in it. His sword has been drawn against his enemies, and those of his people from the beginning, ever since the fall of man, when enmity commenced between him and the seed of the serpent; it appeared drawn when here on earth combating with all our spiritual enemies, and will never be put up until all enemies are put under his feet:
and Joshua went unto him; which showed great courage, presence of mind, and magnanimity:
and said unto him, art thou for us, or for our adversaries? by his appearing in this warlike posture, he concluded it was to take on one side or the other, either on the side of Israel, or of the Canaanites; and he seemed to suspect that it was on the side of the latter, and that he was one that was come to defy the armies of Israel, as Goliath afterwards did, 1Kings 17:8; and to engage in a single combat with Joshua their general, and so decide the war; in which, had this been the case, Joshua was ready to fight with him.
(i) , Sept. in Jericho, Pagninus, Montanus. (k) Bereshit. Rabba, sect. 97. fol. 84. 2. Nachmanides in loc.
John Wesley
5:13 By Jericho - Heb. In Jericho, that is, in the territory adjoining to it; whither he went to view those parts, and discern the fittest places for his attempt upon Jericho. A man - One in the appearance of a man. Drawn - In readiness to fight, not, as Joshua thought, against him, but for him and his people.
Robert Jamieson, A. R. Fausset and David Brown
5:13 AN ANGEL APPEARS TO JOSHUA. (Josh 5:13-15)
when Joshua was by Jericho--in the immediate vicinity of that city, probably engaged in surveying the fortifications, and in meditating the best plan of a siege.
there stood a man over against him with his sword drawn--It is evident from the strain of the context that this was not a mere vision, but an actual appearance; the suddenness of which surprised, but did not daunt, the intrepid leader.
5:145:14: Եւ նա ասէ ցնա. Ես զօրավա՛ր եմ զօրու Տեառն, եւ ա՛յժմ եկի[2162]։ [2162] Ոմանք. Եւ ես զօրավար եմ։
14. Նա ասաց. «Ես Տիրոջ զօրքի զօրավարն եմ եւ հիմա եկայ»:
14 Եւ անիկա ըսաւ. «Ո՛չ, այլ ես Տէրոջը զօրավարն եմ ու հիմա եկայ»։ Յեսու երեսի վրայ գետինը ինկաւ ու երկրպագութիւն ըրաւ անոր եւ ըսաւ. «Իմ Տէրս իր ծառային ի՞նչ կը հրամայէ»։
Եւ նա ասէ ցնա. [68]Ես զօրավար եմ զօրու Տեառն, եւ այժմ եկի:

5:14: Եւ նա ասէ ցնա. Ես զօրավա՛ր եմ զօրու Տեառն, եւ ա՛յժմ եկի[2162]։
[2162] Ոմանք. Եւ ես զօրավար եմ։
14. Նա ասաց. «Ես Տիրոջ զօրքի զօրավարն եմ եւ հիմա եկայ»:
14 Եւ անիկա ըսաւ. «Ո՛չ, այլ ես Տէրոջը զօրավարն եմ ու հիմա եկայ»։ Յեսու երեսի վրայ գետինը ինկաւ ու երկրպագութիւն ըրաւ անոր եւ ըսաւ. «Իմ Տէրս իր ծառային ի՞նչ կը հրամայէ»։
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5:1414: Он сказал: нет; я вождь воинства Господня, теперь пришел [сюда]. Иисус пал лицем своим на землю, и поклонился и сказал ему: что господин мой скажет рабу своему?
5:14 ὁ ο the δὲ δε though; while εἶπεν επω say; speak αὐτῷ αυτος he; him ἐγὼ εγω I ἀρχιστράτηγος αρχιστρατηγος power; ability κυρίου κυριος lord; master νυνὶ νυνι right now παραγέγονα παραγινομαι happen by; come by / to / along καὶ και and; even Ἰησοῦς ιησους Iēsous; Iisus ἔπεσεν πιπτω fall ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him δέσποτα δεσποτης master τί τις.1 who?; what? προστάσσεις προστασσω ordain; order τῷ ο the σῷ σος your οἰκέτῃ οικετης domestic
5:14 וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say לֹ֗א lˈō לֹא not כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i שַׂר־ śar- שַׂר chief צְבָֽא־ ṣᵊvˈā- צָבָא service יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עַתָּ֣ה ʕattˈā עַתָּה now בָ֑אתִי vˈāṯî בוא come וַ wa וְ and יִּפֹּל֩ yyippˌōl נפל fall יְהֹושֻׁ֨עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to פָּנָ֥יו pānˌāʸw פָּנֶה face אַ֨רְצָה֙ ʔˈarṣā אֶרֶץ earth וַ wa וְ and יִּשְׁתָּ֔חוּ yyištˈāḥû חוה bow down וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to מָ֥ה mˌā מָה what אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord מְדַבֵּ֥ר mᵊḏabbˌēr דבר speak אֶל־ ʔel- אֶל to עַבְדֹּֽו׃ ʕavdˈô עֶבֶד servant
5:14. qui respondit nequaquam sed sum princeps exercitus Domini et nunc venioAnd he answered: No: but I am prince of the host of the Lord, and now I am come.
14. And he said, Nay; but captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant?
5:14. And he responded: “Not at all. Instead, I am a prince of the host of the Lord, and now I have arrived.” Joshua fell prone on the ground. And reverencing, he said, “What does my lord say to his servant?”
And he said, Nay; but [as] captain of the host of the LORD am I now come:

14: Он сказал: нет; я вождь воинства Господня, теперь пришел [сюда]. Иисус пал лицем своим на землю, и поклонился и сказал ему: что господин мой скажет рабу своему?
5:14
ο the
δὲ δε though; while
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἐγὼ εγω I
ἀρχιστράτηγος αρχιστρατηγος power; ability
κυρίου κυριος lord; master
νυνὶ νυνι right now
παραγέγονα παραγινομαι happen by; come by / to / along
καὶ και and; even
Ἰησοῦς ιησους Iēsous; Iisus
ἔπεσεν πιπτω fall
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
δέσποτα δεσποτης master
τί τις.1 who?; what?
προστάσσεις προστασσω ordain; order
τῷ ο the
σῷ σος your
οἰκέτῃ οικετης domestic
5:14
וַ wa וְ and
יֹּ֣אמֶר׀ yyˈōmer אמר say
לֹ֗א lˈō לֹא not
כִּ֛י kˈî כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
שַׂר־ śar- שַׂר chief
צְבָֽא־ ṣᵊvˈā- צָבָא service
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עַתָּ֣ה ʕattˈā עַתָּה now
בָ֑אתִי vˈāṯî בוא come
וַ wa וְ and
יִּפֹּל֩ yyippˌōl נפל fall
יְהֹושֻׁ֨עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
אֶל־ ʔel- אֶל to
פָּנָ֥יו pānˌāʸw פָּנֶה face
אַ֨רְצָה֙ ʔˈarṣā אֶרֶץ earth
וַ wa וְ and
יִּשְׁתָּ֔חוּ yyištˈāḥû חוה bow down
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֔ו lˈô לְ to
מָ֥ה mˌā מָה what
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
מְדַבֵּ֥ר mᵊḏabbˌēr דבר speak
אֶל־ ʔel- אֶל to
עַבְדֹּֽו׃ ʕavdˈô עֶבֶד servant
5:14. qui respondit nequaquam sed sum princeps exercitus Domini et nunc venio
And he answered: No: but I am prince of the host of the Lord, and now I am come.
5:14. And he responded: “Not at all. Instead, I am a prince of the host of the Lord, and now I have arrived.” Joshua fell prone on the ground. And reverencing, he said, “What does my lord say to his servant?”
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Adam Clarke: Commentary on the Bible - 1831
5:14: But as captain of the host of the Lord am I now come - By this saying Joshua was both encouraged and instructed. As if he had said, "Fear not; Jehovah hath sent from heaven to save thee and thy people from the reproach of them that would swallow thee up. Israel is the Lord's host; and the Lord of hosts is Israel's Captain. Thou thyself shalt only be captain under me, and I am now about to instruct thee relative to thy conduct in this war."
And Joshua - did worship - Nor was he reprehended for offering Divine worship to this person, which he would not have received had he been a created angel. See Rev 22:8, Rev 22:9.
Albert Barnes: Notes on the Bible - 1834
5:14: Captain of the host of the Lord - i. e. of the angelic host, the host of heaven (compare Kg1 22:19; Sa1 1:3, etc.). The armed people of Israel are never called "the host of the Lord," though once spoken of in Exo 12:41 as "all the hosts of the Lord." The Divine Person intimates that He, the Prince (see the marginal references) of the Angels had come to lead Israel in the coming strife, and to overthrow by heavenly might the armies and the strongholds of God's and Israel's enemies. Accordingly, the capture of Jericho and the destruction of the Canaanites generally form a fit type of a grander and more complete conquest and excision of the powers of evil which yet waits accomplishment. (Compare with this verse Mat 25:31; Th2 1:7-8.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: but as captain: or, Prince, Exo 23:20-22; Isa 55:4; Dan 10:13, Dan 10:21, Dan 12:1; Heb 2:10; Rev 12:7; Rev 19:11-14
fell on his: Gen 17:3, Gen 17:17; Lev 9:24; Num 16:22, Num 16:45; Mat 8:2; Luk 5:12; Act 10:25, Act 10:26; Rev 19:10, Rev 22:8, Rev 22:9
What saith: Sa1 3:9, Sa1 3:10; Isa 6:8; Act 9:6
my lord: Exo 4:10, Exo 4:13; Psa 110:1; Mat 22:44; Luk 1:43, Luk 20:42; Joh 20:28; Phi 3:8
Geneva 1599
5:14 And he said, Nay; but [as] captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and (g) did worship, and said unto him, What saith my lord unto his servant?
(g) In that Joshua worships him, he acknowledges him to be God: and in that he calls himself the Lord's captain he declares himself to be Christ.
John Gill
5:14 And he said, nay,.... Not for or on the side of their adversaries was he come, as Joshua suspected at the first sight of him; the Septuagint version is, "he said unto him", taking for as it sometimes is:
but as Captain of the host of the Lord am I now come; of the host of the Lord both in heaven and in earth, angels and men, and particularly of the people of Israel, called the armies and host of the Lord, Ex 7:4; so that though Joshua was general, Christ was Generalissimo; and so Joshua understood him, and therefore showed a readiness to do whatsoever he should command him; the spiritual Israel of God, the church, is in a militant state, and has many enemies to combat with, sin, Satan, the world, and false teachers; Christ is their Leader and Commander, the Captain of their salvation, and has all necessary qualifications or wisdom, courage, and might, for such an office; see Is 55:4,
and Joshua fell on his face to the earth; in reverence of this divine and illustrious Person, whom he perceived to be what he was:
and did worship; gave him religious worship and adoration, which had he been a created angel he would not have given to him, nor would such an one have received it, Rev_ 19:10,
and said unto him, what saith my Lord unto his servant? that is, what commands had he to lay upon him, and he was ready to execute them? he was heartily willing to be subject to him as the chief general of the Israelitish forces, and to consider himself, and behave, as an officer under him, and to obey all orders that should be given.
John Wesley
5:14 As captain - I am the chief captain of this people, and will conduct and assist thee and them in this great undertaking. Now this person is not a created angel, but the son of God, who went along with the Israelites in this expedition, as their chief and captain. And this appears, By his acceptance of adoration here, which a created angel durst not admit of, Rev_ 22:8-9. Because the place was made holy by his presence, Josh 5:15, which was God's prerogative, Ex 3:5. Because he is called the Lord, Heb. Jehovah, Josh 6:2. My Lord - I acknowledge thee for my Lord and captain, and therefore wait for thy commands, which I am ready to obey.
Robert Jamieson, A. R. Fausset and David Brown
5:14 the host of the Lord--either the Israelitish people (Ex 7:4; Ex 12:41; Is 55:4), or the angels (Ps 148:2), or both included, and the Captain of it was the angel of the covenant, whose visible manifestations were varied according to the occasion. His attitude of equipment betokened his approval of, and interest in, the war of invasion.
Joshua fell on his face . . ., and did worship--The adoption by Joshua of this absolute form of prostration demonstrates the sentiments of profound reverence with which the language and majestic bearing of the stranger inspired him. The real character of this personage was disclosed by His accepting the homage of worship (compare Acts 10:25-26; Rev_ 19:10), and still further in the command, "Loose thy shoe from off thy foot" (Ex 3:5).
5:155:15: Եւ անկա՛ւ Յեսու ՚ի վերայ երեսաց իւրոց եւ երկի՛ր եպագ, եւ ասէ ցնա. Տէր զի՞նչ հրաման տացես ծառայի քում։
15. Յեսուն երեսնիվայր գետին ընկաւ, երկրպագեց եւ ասաց նրան. «Տէ՛ր, ի՞նչ հրաման կը տաս քո ծառային»:
15 Տէրոջը զօրավարը Յեսուին ըսաւ. «Ոտքերէդ կօշիկներդ հանէ, քանզի կայնած տեղդ սուրբ է»։ Յեսու հանեց կօշիկները։
Եւ անկաւ Յեսու ի վերայ երեսաց իւրոց եւ երկիր եպագ եւ ասէ ցնա. Տէր, զի՞նչ հրաման տացես ծառայի քում:

5:15: Եւ անկա՛ւ Յեսու ՚ի վերայ երեսաց իւրոց եւ երկի՛ր եպագ, եւ ասէ ցնա. Տէր զի՞նչ հրաման տացես ծառայի քում։
15. Յեսուն երեսնիվայր գետին ընկաւ, երկրպագեց եւ ասաց նրան. «Տէ՛ր, ի՞նչ հրաման կը տաս քո ծառային»:
15 Տէրոջը զօրավարը Յեսուին ըսաւ. «Ոտքերէդ կօշիկներդ հանէ, քանզի կայնած տեղդ սուրբ է»։ Յեսու հանեց կօշիկները։
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5:1515: Вождь воинства Господня сказал Иисусу: сними обувь твою с ног твоих, ибо место, на котором ты стоишь, свято. Иисус так и сделал.
5:15 καὶ και and; even λέγει λεγω tell; declare ὁ ο the ἀρχιστράτηγος αρχιστρατηγος lord; master πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus λῦσαι λυω let loose; untie τὸ ο the ὑπόδημα υποδημα shoe ἐκ εκ from; out of τῶν ο the ποδῶν πους foot; pace σου σου of you; your ὁ ο the γὰρ γαρ for τόπος τοπος place; locality ἐφ᾿ επι in; on ᾧ ος who; what σὺ συ you ἕστηκας ιστημι stand; establish ἅγιός αγιος holy ἐστιν ειμι be
5:15 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say שַׂר־ śar- שַׂר chief צְבָ֨א ṣᵊvˌā צָבָא service יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יְהֹושֻׁ֗עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua שַׁל־ šal- נשׁל draw off נַֽעַלְךָ֙ nˈaʕalᵊḵā נַעַל sandal מֵ mē מִן from עַ֣ל ʕˈal עַל upon רַגְלֶ֔ךָ raḡlˈeḵā רֶגֶל foot כִּ֣י kˈî כִּי that הַ ha הַ the מָּקֹ֗ום mmāqˈôm מָקֹום place אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַתָּ֛ה ʔattˈā אַתָּה you עֹמֵ֥ד ʕōmˌēḏ עמד stand עָלָ֖יו ʕālˌāʸw עַל upon קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness ה֑וּא hˈû הוּא he וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua כֵּֽן׃ kˈēn כֵּן thus
5:15. cecidit Iosue pronus in terram et adorans ait quid dominus meus loquitur ad servum suumJosue fell on his face to the ground. And worshipping, said: What saith my lord to his servant?
15. And the captain of the LORD’S host said unto Joshua, Put off thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.
5:15. He said: “Remove your shoes from your feet. For the place on which you stand is holy.” And Joshua did just as he had been commanded.
KJV [14] And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant:

15: Вождь воинства Господня сказал Иисусу: сними обувь твою с ног твоих, ибо место, на котором ты стоишь, свято. Иисус так и сделал.
5:15
καὶ και and; even
λέγει λεγω tell; declare
ο the
ἀρχιστράτηγος αρχιστρατηγος lord; master
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
λῦσαι λυω let loose; untie
τὸ ο the
ὑπόδημα υποδημα shoe
ἐκ εκ from; out of
τῶν ο the
ποδῶν πους foot; pace
σου σου of you; your
ο the
γὰρ γαρ for
τόπος τοπος place; locality
ἐφ᾿ επι in; on
ος who; what
σὺ συ you
ἕστηκας ιστημι stand; establish
ἅγιός αγιος holy
ἐστιν ειμι be
5:15
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
שַׂר־ śar- שַׂר chief
צְבָ֨א ṣᵊvˌā צָבָא service
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֗עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
שַׁל־ šal- נשׁל draw off
נַֽעַלְךָ֙ nˈaʕalᵊḵā נַעַל sandal
מֵ מִן from
עַ֣ל ʕˈal עַל upon
רַגְלֶ֔ךָ raḡlˈeḵā רֶגֶל foot
כִּ֣י kˈî כִּי that
הַ ha הַ the
מָּקֹ֗ום mmāqˈôm מָקֹום place
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אַתָּ֛ה ʔattˈā אַתָּה you
עֹמֵ֥ד ʕōmˌēḏ עמד stand
עָלָ֖יו ʕālˌāʸw עַל upon
קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness
ה֑וּא hˈû הוּא he
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
כֵּֽן׃ kˈēn כֵּן thus
5:15. cecidit Iosue pronus in terram et adorans ait quid dominus meus loquitur ad servum suum
Josue fell on his face to the ground. And worshipping, said: What saith my lord to his servant?
5:15. He said: “Remove your shoes from your feet. For the place on which you stand is holy.” And Joshua did just as he had been commanded.
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Adam Clarke: Commentary on the Bible - 1831
5:15: Loose thy shoe from off thy foot, etc. - These were the same words which the angel, on Mount Sinai, spoke to Moses; (see Exo 3:5-8); and from this it seems likely that it was the same person that appeared in both places: in the first, to encourage Moses to deliver the oppressed Israelites, and bring them to the promised land; in the second, to encourage Joshua in his arduous labor in expelling the ancient inhabitants, and establishing the people in the inheritance promised to their fathers. There is scarcely a more unfortunate division of chapters in the whole Bible than that here. Through this very circumstance many persons have been puzzled to know what was intended by this extraordinary appearance, because they supposed that the whole business ends with the chapter, whereas, it is continued in the succeeding one, the first verse of which is a mere parenthesis, simply relating the state of Jericho at the time that Joshua was favored by this encouraging vision. We may draw two useful reflections from the subjects of this chapter: -
1. As the manna had now failed, the people always greatly addicted to incredulity, might have been led to imagine that God had now given them up, and would be no longer in their armies, had he not given them this strong assurance, that the Angel of his presence should be with them as the guide and protector of the whole camp; for Joshua undoubtedly informed them of the encouragement he had received from the captain of the Lord's host.
2. By this vision he showed them that their help came from himself, and that it was not by human might or power, but by the Lord of hosts, they were to have the victory over all their adversaries; and he gave them the most convincing proof of this in the miraculous destruction of Jericho. By this means he continued to keep them dependent on his arm alone, without which dependence the spirit of religion could not have been preserved among them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: Loose: Exo 3:5; Act 7:32, Act 7:33; Pe2 1:18
And Joshua: Many persons have been puzzled to know what was intended by this extraordinary appearance of the angel to Joshua, because they supposed that the whole business ends with the chapter; whereas it is continued in the succeeding one, the first verse of which is a mere parenthesis, simply relating to the state of Jericho at the time when Joshua was favoured with this encouraging vision; by which he was shewn that their help came from God alone, and that it was not by human might or power, but by the Lord of hosts they were to obtain the victory.
John Gill
5:15 And the Captain of the Lord's host said unto Joshua,.... As a trial and proof of his obedience to him:
loose thy shoe from off thy foot; which is to be understood literally, as when the like was commanded Moses at Horeb, Ex 3:5; though some interpret it figuratively; as Abarbinel,"remove from thee such thoughts that thou shall take this city by strength:"
for the place whereon thou standest is holy; because of the presence of this Person, and as long as he was there, though afterwards was as another place; the Jewish commentator, last mentioned, thinks this intimates that the city, and all in it (and all round about it), should be "cherem", devoted, and so be holy to the Lord:
and Joshua did so; loosed his shoe from his foot, in obedience to the Captain of the Lord's host, thereby giving proof of his readiness, willingness, and alacrity to serve under him.
John Wesley
5:15 From thy foot - In token of reverence and subjection. Holy - Consecrated by my presence. The very same orders which God gave to Moses at the bush, when he was sending him to bring Israel out of Egypt, he here gives to Joshua, for the confirming his faith, that as he had been with Moses, so he would be with him.
5:165:16: Եւ ասէ զօրավարն Տեառն ցՅեսու. Լո՛յծ զկօշիկս քո յոտից քոց, զի տեղիդ յորում կաս՝ սո՛ւրբ է։ Եւ արա՛ր այնպէս[2163]։[2163] Ոմանք. Եւ արար այնպէս Յեսու։
16. Տիրոջ զօրավարն ասաց Յեսուին. «Հանի՛ր կօշիկները քո ոտքերից, որովհետեւ քո կանգնած տեղը սուրբ է»: Եւ Յեսուն այդպէս արեց:
Եւ ասէ զօրավարն Տեառն ցՅեսու. Լոյծ զկօշիկս քո յոտից քոց, զի տեղիդ յորում կաս` սուրբ է: Եւ արար այնպէս Յեսու:

5:16: Եւ ասէ զօրավարն Տեառն ցՅեսու. Լո՛յծ զկօշիկս քո յոտից քոց, զի տեղիդ յորում կաս՝ սո՛ւրբ է։ Եւ արա՛ր այնպէս[2163]։
[2163] Ոմանք. Եւ արար այնպէս Յեսու։
16. Տիրոջ զօրավարն ասաց Յեսուին. «Հանի՛ր կօշիկները քո ոտքերից, որովհետեւ քո կանգնած տեղը սուրբ է»: Եւ Յեսուն այդպէս արեց:
zohrab-1805▾ eastern-1994▾ western am▾
5:165:16. solve inquit calciamentum de pedibus tuis locus enim in quo stas sanctus est fecitque Iosue ut sibi fuerat imperatumLoose, saith he, thy shoes from off thy feet: for the place whereon thou standest is holy. And Josue did as was commanded him.
KJV [15] And the captain of the LORD' S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest [is] holy. And Joshua did so:

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5:16. solve inquit calciamentum de pedibus tuis locus enim in quo stas sanctus est fecitque Iosue ut sibi fuerat imperatum
Loose, saith he, thy shoes from off thy feet: for the place whereon thou standest is holy. And Josue did as was commanded him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-й ст. в других изданиях греческого перевода служит начальными стихом VI-й главы.

Объяснение 4–5-го ст. В том виде, как читаются эти стихи по русскому и славянскому переводам, смысл их неясен. По словам 4-го, поставленным в скобках, необрезанными в израильском народе были, во-первых, те, которые тогда родились на пути, и, во-вторых, те, которые из вышедших из Египта не были тогда обрезаны. Первое из этих положений выражено одинаково и во второй половине 5-то ст.: весь народ, родившийся в пустыне на пути, после того как вышел из Египта, не был обрезан. Между тем второе положение не находит себе соответствия в начальных словах 5-го ст., где говорится, напротив, что обрезан был весь народ, вышедший из Египта. Причина такого несовпадения слов одного стиха со словами другого заключается в том, что русско-славянский перевод 4-го ст. представляет передачу двух переводов — с греческого 70-ти и еврейского текста. Слова (сынов Израилевых, которые тогда родились на пути и которые из вышедших из Египта не были тогда обрезаны, всех их обрезал Иисус) служат передачей перевода 70-ти, как он читается в древнейших списках: Ватиканском, Александрийском, и др. [По этим спискам и основанным на них изданиям (Сикстинскому, Тишендорфа, и Кембриджскому) 4–5: ст. читаются: on de tropon periekaqaren IhsouV touV uiouV Israhl, osoi pote egenonto en th odw kai osoi pote aperitmhtoi hsan twn exeluqotwn ex Aiguptou, pantouV toutouV perietemen IhsouV. Затем следует 6-й ст.]. В этих списках вторая половина 4-го и 5-го ст., как читается в русском и славянском переводах, начиная со слов: весь народ, вышедший из Египта… до конца 5-го стиха, отсутствует [В Московской греческой Библии эти отсутствующие в Александрийском списке слова читаются.]. Отсутствовала она и в древнем рукописном славянском переводе [В. Лебедев, с. 360. Приведенный здесь до Острожский перевод представляет передачу перевода 70-ти, приведенного в 1-м примечании. Из этого видна совершенная несправедливость мнения, выраженного автором названного труда, будто «переводчики до Острожской славянской Библии позволяли в своем труде, по личному усмотрению, делать некоторые опущения сравнительно с греческим оригиналом». На самом деле они переводили то, что было в имевшемся у них греческом подлиннике, которым был, очевидно, греческий список, однородный с древнейшими греческими списками, а не с позднейшими, в которых читается и то, что не находится в первых. Отсутствие второй половины 4-го и 5-го ст., как читается она в позднейших греческих списках, текст которых дополнен был по Гекзаплам Оригена, служит, между прочим, доказательством того, что подлинником для древнего славянского перевода служил не Лукиановский текст, в списках которого в данном месте читается то, что отсутствует в древнейшем славянском переводе.]. То, что по славяно-русскому переводу составляет вторую половину 4: и 5: ст., представляет перевод с нынешнего еврейского текста и согласного с ними другого греческого, который сделан был в древнее время и приведен был Оригеном в его Гекзаплах [Этот второй греческий перевод состоял из следующих слов: kai outoV o logoV on perietemen IhsouV paV o laoV oi ekporeuomenoi ex Aiguptou to arsenikon, panteV andreV polemou, oi areqanon en th erhmw en th odw, exelqontwn autwn ek ghV Aiguptou oti peritetmhenoi hsan paV o laoV o exelqwn kai paV o laoV oi gennhqenteV ea th erhmw ea th odw exelqontwn autwn ek ghV Aiguptou, ou perietmhqhsan (Field). Также читается этот перевод в Лукиановских и других списках.]. Здесь этот второй перевод был отмечен так называемым астериском [Овел и астериск при двух рассматриваемых переводах данного места сохранились в очень немногих списках. См. Field. Origenis Hexapl. t, I, II, с. 344.], как перевод, которым, согласно с еврейским текстом, восполнялся общеупотребительный в то время текст 70-ти. А вышеуказанный первоначальный греческий перевод, передача которого составляет первую половину 4-го ст. по русско-славянскому переводу, отмечен был в Гекзаплах так называемым овелом, как излишний против еврейского текста. Эти отличительные знаки (астериск и овел), поставленные Оригеном, ясно указывали на взаимное отношение и значение этих двух переводов, как переводов одного и того же места библейского текста. Но в последующее время, когда изготовлявшие новые списки с исправленного Оригеном греческого текста перестали выставлять поставленные им знаки, оба приведенных периода стали писаться один после другого, как составлявшие одно целое. Таким образом явился греческий текст данного места, какой находится в Лукиановских списках в воспроизведенном по ним издании [Разумеется издание de Lagarde: Librorum Veteris Testament canonicorum pars prior.], а также в Комплютенской Полиглоте и других изданиях греческого перевода 70-ти, в том числе и в Московской греческой Библии [В этих изданиях читаются один после другого первоначальный греческий перевод 4–5: ст., приведенный в первой сноске, а затем позднейший, приведенный в четвертой сноске. В Московской греческой Библии только начальные слога второго греческого перевода kai autoV o logoV on perietemen IhsouV опущены.]. Комплютенской Полиглоттой пользовались при этом, нужно думать, исправители нынешнего славянского перевода.

Из приведенной справки с древними памятниками библейского текста видно, что послужившие подлинником для русско-славянского перевода два греческих перевода, как именно различные переводы одного и того же места библейского текста, не могут быть соединяемы вместе, потому что при таком соединении, т. е. при совместной передаче того и другого, получается двукратный перевод. А из этого само собой следует, что при переводе данного места библейского текста необходимо делать выбор между существующими двумя переводами и, избрав один из них совершеннейший, сделать по нему перевод. Этот выбор в данном месте кн. Иисуса Навина не представляет особенной трудности. Относительно первого, древнейшего, греческого перевода данного места еще Оригеном было указано, что он не соответствует еврейскому тексту; в частности, выше замечено было, что выражаемое им представление об израильтянах, не имевших обрезания при выходе из Египта, находится в разногласии со словами греко-славянского перевода 5-го ст. К этому нужно присоединить то, что это представление о необрезанных израильтянах при выходе из Египта исключается повествованием кн. Исход. В ней нигде не говорится, что между вышедшими из Египта израильтянами были необрезанные, а между тем это явление, если бы оно существовало, не могло быть обойдено молчанием вследствие понятной его важности ввиду совершившегося через два месяца по выходе из Египта вступления Господа в Завет с израильским народом. Если бы в составе последнего были не имевшие обрезания, над ними перед заключением Завета совершен был бы, без сомнения, этот обряд. Если Моисею Ангел Господень угрожал смертью за несовершение обрезания над его сыном, то тем менее могло быть допущено заключение Завета с народом, имевшим в своей среде необрезанных. Времени для совершения обрезания пред заключением Завета было достаточно (Исх ХIX:10–11). На основании всего этого древнейший греческий перевод 4–5: ст., которым пользовались древние славянские переводчики, должен уступить свое место позднейшему, который имеет перед ним то преимущество, что он вполне согласуется с еврейским текстом, как он читался во времена Оригена и блаж. Иеронима, перевод которого не содержит также слов, соответствующих древнейшему греческому переводу [Перевод блаж. Иеронима по изд. Тишендорфа: Наес autem causa est secundae circum cisionis: Omnis populus, qui egressus est de Aegypto generis masculini, universi bellatores viri, mortui sunt in deserto per longissimos viae circuitus, qui omnes circuincisi erant. Pupulus autem qui natus est in deserto per quadraginta annos itineris latissimae solitudenis in circunicisus erat.], и как читается он в настоящее время. Этот позднейший греческий перевод соответствует также и библейскому повествованию о событиях Исхода и Синайского Богоявления.

Если в силу приведенных оснований слова 4–5: стихов, служащие передачей древнейшего греческого перевода и поставленные в скобках, оставить в стороне, то при этом библейский текст этих стихов имеет такой смысл: все вышедшие из Египта израильтяне, способные к войне, т. е. взрослые, имевшие больше 20: лет (Чис I:3), умерли в пустыне на пути из Египта; весь народ, вышедший из последнего, был обрезан, а все родившиеся в пустыне во время путешествия из Египта не были обрезаны. Следовательно, из всех имевших обрезание при выходе из Египта оставались в живых только те, которые в то время были моложе 20: лет, а после перехода через Иордан имели от 40: лет и выше; а все прочие израильтяне моложе 40: лет были необрезанными. Если средняя продолжительность жизни в то время была значительно выше, чем в настоящее (Моисей скончался в 120: лет, Иисус Навин — в 110: лет) и достигала 80: лет (Пс LXXXIX), то число необрезанных составляло большую половину израильского народа, так как пожилых людей (за 40: лет) всегда меньше, чем молодых. Число обрезанных израильтян, перешедших Иордан, некоторые из комментаторов считают от 250–300: тыс. [Cook. Commentary II:23, Keil, Iosua, 40: считает от 280: до 330: тысяч обрезанных.].

Продолжение объяснения 6-го ст. Дальнейшие слова 6-го стиха (потому многие и не были обрезаны), доколе не перемер весь народ… представляют также соединение двух переводов — греко-славянского и другого — по нынешнему еврейскому тексту. Первому принадлежат слова, выделенный скобками, второму — дальнейшие слова до конца стиха. Из греко-славянского перевода внесены только начальные слова, а следующие за ними до конца 6-по ст. заменены переводом с еврейского. В полном своем составе греческий переведенного места состоит из следующих слов, как они переведены по-славянски: сего ради не обрезани быша мнози от тех воинов, изшедших из земли Египетские, не послушавшии заповедей Господних, имже и определи Господь не видети земли, ею же [Соответствующее этому греческое hn правильнее относить к dounai и переводить: юже.] клятся Господь отцем их [В Ватиканском и Александрийском списках hmwn = «наших».] дати нам землю кипящую медом и млеком. С еврейского это место, без каких-либо дополнений и пропусков, переводится: доколе не (буквально: пока) перемер весь народ, мужи войны (по дословному переводу), вышедшие из Египта, которые не слушали гласа Господня, которым Господь клялся, что они не увидят (буквально: не даст им увидеть) земли, которую Господь с клятвою обещал (буквально: клялся) отцам их дать нам землю, где течет молоко и мед. Сравнение обоих переводов показывает значительное различие их по выражаемой тем и другим мысли. По греко-славянскому переводу здесь указывается причина того, что многие из воинов, вышедших из Египта, не были обрезаны, а затем оказались нарушителями Божиих заповедей. Объяснение это имеет, очевидно, ближайшую связь со словами 4-го ст.: и елицы тогда не обрезани быша от изшедших из Египта. По переводу с еврейского, объясняется здесь то, почему перемерли все, вышедшие из Египта, взрослые (мужи войны) и указывается на непослушание гласу Господню, как на причину осуждения их на вымирание.

Привнесение в это объяснение библейского писателя слов греко-славянского перевода потому многие и не были обрезаны не является уместным потому, что осужденные на вымирание в пустыне принадлежали к обрезанным при выхода из Египта, как сказано в начальных словах 5-го ст. Слова: потому многие и не были обрезаны приложимы только к другой части народа, которая состояла из родившихся в пустыне, но об этой части израильского народа говорится в следующее 7-м ст.

Сделанный в русском переводе опыт соединения двух переводов (с греческого и еврейского) не оказывается, таким образом, достигающим своей цели. Вследствие этого и здесь оказывается необходимым сделать выбор одного из двух переводов данного места, служащего наиболее точной передачей библейского текста. Этим одним переводом греко-славянский не может служить, потому что в нем выражено то же, как и в 4-м ст., представление о существовании многих необрезанных израильтян между вышедшими из Египта. Это представление, как объяснено выше, не согласуется с начальными словами 5-го стиха по греко-славянскому переводу: яко обрезани быша вси людие изшедшии и — с библейским повествованием о событиях Исхода и Синайского законодательства. Перевод с еврейского текста, как не заключающий этого представления, заслуживает уже по этому предпочтения. К тому, чтобы признать его точной передачей библейского текста данного места, располагает и согласие его с переводом блаж. Иеронима, у которого оно передано словами: donec consumerentur qui non audierant vocem Domini, et quibus ante iuraverat ut non ostenderet eis terram lacte et melle manantem -«пока истребились те, которые не слушали гласа Господня и которым прежде клялся, что не покажет им земли, текущей молоком и медом».

Если на основании приведенных соображений сосредоточивать внимание только на словах 6-го ст., не огражденных скобками, то смысл их получается следующий. Библейский писатель объясняет здесь то, как и почему умерли в пустыне взрослые израильтяне, вышедшие из Египта. Это произошло, говорит он, во время 40-летнего хождения по пустыне, на которое осуждены были все совершеннолетние, потому что они оказали неповиновение Господу; за это по божественному определению (Господь клялся) они были лишены наследования обещанной их предкам прекрасной земли.