Joshua 5 KJV
King James Version, Holy Bible
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.
Joshua 5 (Old Testament)
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.
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.
Joshua 5 (Old Testament)
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.
| Hebrew Word + Transliteration | Verse + Snippet | Meaning | Scholarly Notes |
|---|---|---|---|
| נָמַס — namas | Verse 1 — “…their hearts melted…” | “To melt,” dissolve. | Namas (“to melt”) expresses total fear (“melt”). It depicts psychological collapse among Canaanite kings. The word reveals the impact of God’s power. — Wilhelm Gesenius, Lexicon |
| מָל — mul | Verse 2 — “Circumcise the sons of Israel…” | “To circumcise,” cut. | Mul (“to circumcise”) denotes covenant renewal (“circumcise”). It restores Abrahamic identity after wilderness neglect. The term signals re-consecration before conquest. — Franz Delitzsch, Commentary |
| חֶרֶב — cherev | Verse 2 — “…sharp knives…” | “Sword,” knife. | Cherev (“sword/knife”) symbolizes covenant cutting (“knife”). It reflects solemn ritual necessity. The term ties bodily sign to spiritual commitment. — Carl Friedrich Keil, Commentary |
| גָּלָה — galah | Verse 9 — “…I have rolled away the reproach…” | “To roll away,” remove. | Galah (“to roll away”) signifies removal of shame (“roll away”). It marks transition from slavery to covenant identity. The word gives the place its name—Gilgal. — Wilhelm Gesenius, Hebrew and Chaldee Lexicon |
| גִּלְגָּל — gilgal | Verse 9 — “…therefore the name of the place is Gilgal…” | “Rolling,” circle. | Gilgal (“rolling”) memorializes renewal (“rolling”). It ties location to God’s act. The term becomes symbolically rich in Israel’s history. — Franz Delitzsch, Biblical Commentary |
| חַג — chag | Verse 10 — “…kept the Passover…” | “Feast,” festival. | Chag (“feast”) denotes sacred celebration (“festival”). It links past redemption to present obedience. The term marks restored worship. — Carl Friedrich Keil, Commentary |
| מָחָר — machar | Verse 11 — “…on the next day…” | “Tomorrow,” next day. | Machar (“next day”) indicates new beginning (“tomorrow”). It introduces transition into eating the produce. The word shifts Israel from manna to land-based provision. — Wilhelm Gesenius, Lexicon |
| מָן — man | Verse 12 — “…the manna ceased…” | “Manna,” miraculous bread. | Man (“manna”) recalls divine sustenance (“manna”). Its cessation marks covenant fulfillment. The term reflects movement into maturity. — Franz Delitzsch, Commentary |
| שַׂר — sar | Verse 14 — “…the Commander of the LORD’s army…” | “Prince,” commander. | Sar (“commander”) expresses high heavenly authority (“commander”). Scholars debate whether this is the pre-incarnate Christ or an exalted angelic being. The word suggests divine leadership in battle. — Carl Friedrich Keil, Keil & Delitzsch Commentary |
| קָדֹשׁ — kadosh | Verse 15 — “…the place… is holy.” | “Holy,” set apart. | Kadosh (“holy”) marks sacred presence (“holy”). It echoes Moses’ burning bush encounter. The word establishes the sanctity of divine revelation. — Wilhelm Gesenius, Lexicon |
Biblical Scholars On This Chapter:
| Scholar | Work | View on Chapter 5 |
|---|---|---|
| Franz Delitzsch (University of Leipzig, Germany, 1813–1890) | Biblischer Commentar über das Alte Testament | Renewal through circumcision and the Passover signifies obedience and communal sanctification. |
| Charles Foster Kent (Yale University, United States, 1867–1925) | The Bible and Modern Scholarship | Kent emphasizes ritual as a covenantal marker and preparation for divine conquest. |
| William Rainey Harper (University of Chicago, United States, 1856–1906) | Hebrew Bible Studies | Harper interprets these rites as pivotal in the transition to the promised land. |
| Johann Peter Lange (University of Bonn, Germany, 1802–1884) | Commentarius in Sacram Scripturam | The chapter highlights spiritual renewal, collective identity, and obedience. |
| Samuel Cox (University of London, United Kingdom, 1826–1893) | The Pentateuch | Observance of covenant rituals demonstrates faith, discipline, and historical continuity. |
Chapter 5
Verse: "And the manna ceased the day after they ate of the produce of the land. And there was no longer manna for the people of Israel, but they ate of the fruit of the land of Canaan that year." - Joshua 5:12
Lesson: In Joshua Chapter 5, the Israelites were finally able to enjoy the fruit of the Promised Land, and the manna that had sustained them in the wilderness ceased. This marked a new season in their journey and symbolized a transition from wandering to dwelling in the land that God had given them.
Conclusion: God is faithful to provide for us in every season of life. Just as the Israelites were sustained by manna in the wilderness, we can trust that God will provide for us in times of need. However, there may also be times when God calls us to step out in faith and embrace a new season. When we do, we can trust that He will be with us every step of the way.
Prayer points: Dear Lord, thank you for your provision in my life. Help me to trust in you, even in times of transition and change. Give me the courage to step out in faith when you call me to do so. Amen.
