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Joshua 6:1–27 — The Walls of Jericho. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

The Voices✦ 3 public domain

Charles EllicottCommentary for English Readers1878

This verse should be read parenthetically, and Joshua 6:2-5 should be taken as the orders given to Joshua by the captain of the Lord’s host.

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

The participles express the permanence of the situation, and the combination of the active and passive in the emphatic form מסגּרת (lxx συγκεκλεισμένη καὶ ὠχυρωμένη; Vulg. clausa erat atque munita) serves to strengthen the idea, to which still further emphasis is given by the clause, "no one was going out and in," i.e., so firmly shut that no one could get out or in.

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John GillExposition of the Entire Bible1746–63

none went out and none came in; none of their forces went out to make a sally on the Israelites, or to seek to make peace with them; nor any of their neighbours went in to them, to carry them any provision, or to assist them

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Now Jericho was tightly shut up because of the Israelites. No one went out and no one came in.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wî·rî·ḥōw sō·ḡe·reṯ ū·mə·sug·ge·reṯ mip·pə·nê bə·nê yiś·rā·’êl ’ên yō·w·ṣê wə·’ên bā

Word by word10 · parsed

וִֽירִיחוֹ֙wî·rî·ḥōwNow JerichoH3405

√ Yᵉrîychôw — Jericho or Jerecho, a place in PalestineConjunctive wawNounproperfeminine singular

The verse opens on the name itself — וִירִיחוֹ, with a disjunctive waw that sets the whole sentence apart as a parenthesis. Nearly every commentator marks this: “This verse is strictly parenthetical” (Barnes); it freezes the scene before the LORD speaks in v. 2.

סֹגֶ֣רֶתsō·ḡe·reṯwas tightly shut upH5462

√ çâgar — to shut upVerbQalParticiplefeminine singular

סֹגֶרֶת — the active participle, the city doing the shutting upon itself. Henry's note that Jericho “shut itself up” reads the grammar rightly: the bolting is the city's own act of defiance.

וּמְסֻגֶּ֔רֶתū·mə·sug·ge·reṯ. . .H5462

√ çâgar — to shut upConjunctive wawVerbPualParticiplefeminine singular

וּמְסֻגֶּרֶת — the rare Pual (passive intensive) of the same root, piled on the active. K&D: the combination “serves to strengthen the idea” — shut, and held shut; closed by its own hand and sealed by Israel's siege.

מִפְּנֵ֖יmip·pə·nêbecause ofH6440

√ pânîym — the face (as the part that turns)Preposition-mNouncommon plural construct

בְּנֵ֣יbə·nêthe IsraelitesH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural construct

בְּנֵי — “sons of,” construct; the besiegers are named as the sons of Israel, the covenant people, not a generic army.

יִשְׂרָאֵ֑לyiś·rā·’êl. . .H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

אֵ֥ין’ênNo oneH369

√ ʼayin — a non-entityAdverb

אֵין — a particle of non-existence (“there is not”). It governs the closing tableau: the gates admit no traffic in either direction, total isolation.

יוֹצֵ֖אyō·w·ṣêwent outH3318

√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbQalParticiplemasculine singular

וְאֵ֥יןwə·’ênand no oneH369

√ ʼayin — a non-entityConjunctive wawAdverb

בָּֽא׃סbācame inH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalParticiplemasculine singular

בָּא — “coming in,” the last word; the Masoretic setumah marker (ס) closes the parenthesis here, throwing the door open to the LORD's word in v. 2.

Literal — word-for-word from the original

“And-Jericho was-shutting and-shut-up from-before the-sons-of Israel; none going-out and-none coming-in.”

Where the English smooths the original

סֹגֶ֣רֶת וּמְסֻגֶּ֔רֶת Two participles of one root סָגַר are stacked — active sōgereṯ (“shutting”) plus Pual məsuggereṯ (“shut up”). The doubling is emphatic and untranslatable as one phrase; the BSB compresses it to “tightly shut up.”
מִפְּנֵ֖י Literally “from the face of” (pānîm) the sons of Israel — Jericho bolts itself away from a presence, not merely a threat; “because of” loses the idiom of the turned-away face.
אֵ֥ין יוֹצֵ֖א וְאֵ֥ין בָּֽא Bare nominal clauses with the negator אֵין and two participles: “none going out and none coming in.” The English “No one went out and no one came in” reads as past narrative; the Hebrew is a frozen, timeless state of total closure.

The Voices✦ 3 public domain

Cambridge Bible for Schools and Colleges—1880s

As Israel had stood on the shores of the Red Sea and seen “the salvation of God,” so now they were themselves to adopt no warlike measures for the capture of the city, everything was to be done for them, not by them

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

"See, I have given into thy hand Jericho and its king, and the mighty men of valour." ("Have given," referring to the purpose of God, which was already resolved upon, though the fulfilment was still in the future.)

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Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

The language intimates that a purpose already formed was about to be carried into immediate execution; and that, although the king and inhabitants of Jericho were fierce and experienced warriors, who would make a stout and determined resistance, the Lord promised a certain and easy victory over them.

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And the LORD said to Joshua, “Behold, I have delivered Jericho into your hand, along with its king and its mighty men of valor.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

Yah·weh way·yō·mer ’el- yə·hō·wō·šu·a‘ rə·’êh nā·ṯat·tî yə·rî·ḥōw ḇə·yā·ḏə·ḵā ’eṯ- wə·’eṯ- mal·kāh gib·bō·w·rê he·ḥā·yil

Word by word13 · parsed

יְהוָה֙Yah·wehAnd the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

וַיֹּ֤אמֶרway·yō·mersaidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

וַיֹּאמֶר — the wayyiqtol of speech resumes after the parenthesis of v. 1. Cambridge: “The interview between the Hebrew leader and ‘the Prince of Jehovah's host’ is here resumed.” The Speaker is the figure of Joshua 5:13–15.

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

יְהוֹשֻׁ֔עַyə·hō·wō·šu·a‘JoshuaH3091

√ Yᵉhôwshûwaʻ — Jehoshua (iNounpropermasculine singular

רְאֵה֙rə·’êhBeholdH7200

√ râʼâh — to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)VerbQalImperativemasculine singular

נָתַ֣תִּיnā·ṯat·tîI have deliveredH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalPerfectfirst person common singular

נָתַתִּי — “I have given,” Qal perfect, 1st person. The grammar of grace: the gift precedes the work. Israel will not win Jericho; they will receive what is already given.

יְרִיח֖וֹyə·rî·ḥōwJerichoH3405

√ Yᵉrîychôw — Jericho or Jerecho, a place in PalestineNounproperfeminine singular

בְיָֽדְךָ֔ḇə·yā·ḏə·ḵāinto your handH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcPreposition-bNounfeminine singular constructsecond person masculine singular

בְיָדְךָ — “into your hand,” the idiom of conquest and custody; the city is placed in Joshua's open hand, his only by gift.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וְאֶת־wə·’eṯ-along withH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

מַלְכָּ֑הּmal·kāhits kingH4428

√ melek — a kingNounmasculine singular constructthird person feminine singular

מַלְכָּהּ — “its king,” with a feminine suffix referring to the city; even the crowned head is included in the surrender.

גִּבּוֹרֵ֖יgib·bō·w·rêand its mighty menH1368

√ gibbôwr — powerfulAdjectivemasculine plural construct

גִּבּוֹרֵי — “mighty men,” construct; the same root (gibbôr) used of the heroes of old. The strongest defenders are named precisely so their fall will be unmistakably God's.

הֶחָֽיִל׃he·ḥā·yilof valorH2428

√ chayil — probably a force, whether of men, means or other resourcesArticleNounmasculine singular

Literal — word-for-word from the original

“And-said YHWH to Joshua, See, I-have-given into-your-hand Jericho, and-its-king, the-mighty-men of-valor.”

Where the English smooths the original

נָתַ֣תִּי A perfect — “I have given” — though the city has not yet fallen. K&D notes the tense refers to “the purpose of God, which was already resolved upon, though the fulfilment was still in the future.” The deed is done in heaven before it is done on earth; “I have delivered” is right but the certainty of the prophetic perfect is easy to miss.
רְאֵה֙ An imperative, “See!” (rā'āh) — not the interjection “Behold” but a command to look at an accomplished fact. The BSB's “Behold” softens the summons to the eyes.
גִּבּוֹרֵ֖י הֶחָֽיִל “Mighty men of valor” stands in apposition; K&D reads it as a description of “Jericho, regarded as a community, and its king.” The phrase concedes the enemy's real strength even as God hands them over.

The Voices✦ 3 public domain

Matthew PooleAnnotations upon the Holy Bible1685

This and the following course might seem ridiculous and absurd, and is therefore prescribed and used by God, that they might learn to take new measures of things, and to expect success not from their own valour or skill, or probable means, but merely from God’s appointment and blessing

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Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

The design of this whole proceeding was obviously to impress the Canaanites with a sense of the divine omnipotence, to teach the Israelites a memorable lesson of faith and confidence in God's promises, and to inspire sentiments of respect and reverence for the ark as the symbol of His presence.

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Cambridge Bible for Schools and Colleges—1880s

The ark of God, with the tables of stone from Sinai hidden within, was the genius, I had almost said the general, of that mysterious march: it was made plain by every token, that God, not man, was at work.

Cambridge here quotes Dr Vaughan's Heroes of Faith, p. 253.

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March around the city with all the men of war, circling the city one time. Do this for six days.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·sab·bō·ṯem ’eṯ- hā·‘îr kōl ’an·šê ham·mil·ḥā·māh haq·qêp̄ ’eṯ- hā·‘îr ’e·ḥāṯ pa·‘am ṯa·‘ă·śeh kōh šê·šeṯ yā·mîm

Word by word15 · parsed

וְסַבֹּתֶ֣םwə·sab·bō·ṯemMarch aroundH5437

√ çâbab — to revolve, surround, or borderConjunctive wawVerbQalConjunctive perfectsecond person masculine plural

וְסַבֹּתֶם — “and you shall compass,” the governing verb of the siege. Its strangeness was the point: Benson and Poole both say the method “might seem ridiculous and absurd,” prescribed so Israel would “expect success… merely from God's appointment and blessing.”

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָעִ֗ירhā·‘îrthe cityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singular

כֹּ֚לkōlwith allH3605

√ kôl — properly, the wholeNounmasculine singular construct

אַנְשֵׁ֣י’an·šêthe menH582

√ ʼĕnôwsh — a man in general (singly or collectively)Nounmasculine plural construct

אַנְשֵׁי הַמִּלְחָמָה — “the men of war,” yet they are commanded only to walk. JFB: “here were armed men, but no stroke given; they must walk and not fight.”

הַמִּלְחָמָ֔הham·mil·ḥā·māhof warH4421

√ milchâmâh — a battle (iArticleNounfeminine singular

הַקֵּ֥יףhaq·qêp̄circlingH5362

√ nâqaph — to strike with more or less violence (beat, fell, corrode)VerbHifilInfinitive absolute

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָעִ֖ירhā·‘îrthe cityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singular

אֶחָ֑ת’e·ḥāṯoneH259

√ ʼechâd — properly, united, iNumberfeminine singular

פַּ֣עַםpa·‘amtimeH6471

√ paʻam — a stroke, literally or figuratively (in various applications, as follow)Nounfeminine singular construct

תַעֲשֶׂ֖הṯa·‘ă·śehDoH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalImperfectsecond person masculine singular

כֹּ֥הkōhthisH3541

√ kôh — properly, like this, iAdverb

שֵׁ֥שֶׁתšê·šeṯfor sixH8337

√ shêsh — six (as an overplus beyond five or the fingers of the hand)Numbermasculine singular construct

שֵׁשֶׁת — “six,” construct; six days of fruitless-looking circuit precede the seventh. The number frame (six + one) mirrors creation week, a point K&D develops at length on v. 15.

יָמִֽים׃yā·mîmdaysH3117

√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Nounmasculine plural

יָמִים — “days”; the long patience is itself the test. Maclaren: faith was “as manifest in the six days' march round the city, as on the seventh day of victorious entrance.”

Literal — word-for-word from the original

“And-you-shall-compass the-city, all the-men-of war, circling the-city one time; thus you-shall-do six days.”

Where the English smooths the original

וְסַבֹּתֶ֣ם The root סָבַב means to revolve, encircle, go round — a liturgical circuit, not a military advance. “March around” catches the motion but not the ritual roundness that the whole chapter turns on (the root recurs at vv. 4, 7, 11, 14, 15).
הַקֵּ֥יף An infinitive absolute (Hiphil of נָקַף), heightening the verb: “surely circling.” Hebrew uses the bare infinitive to underscore the action; English flattens it to a participle, “circling.”
פַּ֣עַם Literally “one beat / stroke / footfall” (pa'am) — the word for a single tread or pulse, here a single circuit. “One time” is correct but blind to the drum-beat sense the word carries through the chapter.

Have seven priests carry seven rams’ horns in front of the ark. Then on the seventh day, march around the city seven times, while the priests blow the horns.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·šiḇ·‘āh ḵō·hă·nîm yiś·’ū šiḇ·‘āh šō·wp̄·rō·wṯ hay·yō·wḇ·lîm lip̄·nê hā·’ā·rō·wn haš·šə·ḇî·‘î ū·ḇay·yō·wm tā·sōb·bū ’eṯ- hā·‘îr še·ḇa‘ pə·‘ā·mîm wə·hak·kō·hă·nîm yiṯ·qə·‘ū baš·šō·w·p̄ā·rō·wṯ

Word by word18 · parsed

וְשִׁבְעָ֣הwə·šiḇ·‘āhHave sevenH7651

√ shebaʻ — seven (as the sacred full one)Conjunctive wawNumbermasculine singular

כֹהֲנִ֡יםḵō·hă·nîmpriestsH3548

√ kôhên — literally one officiating, a priestNounmasculine plural

כֹהֲנִים — “priests”; the assault is led not by generals but by ministers of the sanctuary. The ark, not the army, is the center of the column.

יִשְׂאוּ֩yiś·’ūcarryH5375

√ nâsâʼ — to lift, in a great variety of applications, literal and figurative, absolute and relativeVerbQalImperfectthird person masculine plural

שִׁבְעָ֨הšiḇ·‘āhsevenH7651

√ shebaʻ — seven (as the sacred full one)Numbermasculine singular

שׁוֹפְר֤וֹתšō·wp̄·rō·wṯvvvH7782

√ shôwphâr — a cornet (as giving a clear sound) or curved hornNounmasculine plural construct

הַיּֽוֹבְלִים֙hay·yō·wḇ·lîmrams’ hornsH3104

√ yôwbêl — the blast of a horn (from its continuous sound)ArticleNounmasculine plural

הַיּוֹבְלִים — “the jubilee[-horns]”; Barnes insists the rendering should be “trumpets of jubilee” and the instrument “cornet,” the curved horn of the sabbatical and Jubilee proclamations.

לִפְנֵ֣יlip̄·nêin frontH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct

הָאָר֔וֹןhā·’ā·rō·wnof the arkH727

√ ʼârôwn — a boxArticleNouncommon singular

הָאָרוֹן — “the ark,” the throne of the divine Presence; that it is borne round the city implies, as K&D says, that “the ark itself was to be carried round the city in solemn procession.”

הַשְּׁבִיעִ֔יhaš·šə·ḇî·‘îThen on the seventhH7637

√ shᵉbîyʻîy — seventhArticleNumberordinal masculine singular

וּבַיּוֹם֙ū·ḇay·yō·wmdayH3117

תָּסֹ֥בּוּtā·sōb·būmarch aroundH5437

√ çâbab — to revolve, surround, or borderVerbQalImperfectsecond person masculine plural

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָעִ֖ירhā·‘îrthe cityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singular

שֶׁ֣בַעše·ḇa‘sevenH7651

√ shebaʻ — seven (as the sacred full one)Numberfeminine singular

שֶׁבַע — “seven,” feminine; on the seventh day the single circuit becomes sevenfold. The Geneva Bible reads the whole design so “that the conquest might not be assigned to man's power, but to the mercy of God.”

פְּעָמִ֑יםpə·‘ā·mîmtimesH6471

√ paʻam — a stroke, literally or figuratively (in various applications, as follow)Nounfeminine plural

וְהַכֹּ֣הֲנִ֔יםwə·hak·kō·hă·nîmwhile the priestsH3548

√ kôhên — literally one officiating, a priestConjunctive waw, ArticleNounmasculine plural

יִתְקְע֖וּyiṯ·qə·‘ūblowH8628

√ tâqaʻ — to clatter, iVerbQalImperfectthird person masculine plural

בַּשּׁוֹפָרֽוֹת׃baš·šō·w·p̄ā·rō·wṯthe hornsH7782

√ shôwphâr — a cornet (as giving a clear sound) or curved hornPreposition-b, ArticleNounmasculine plural

Literal — word-for-word from the original

“And-seven priests shall-bear seven trumpets-of-jubilee before the-ark; and-on-the-day the-seventh you-shall-compass the-city seven times, and-the-priests shall-blow with-the-trumpets.”

Where the English smooths the original

שׁוֹפְר֤וֹת הַיּֽוֹבְלִים Literally “horns of the jubilee” (yôḇēl) — Ellicott: “trumpets of jubilee — i.e., of loud or joyful sound.” These are the same horns that proclaim release in the Jubilee year (Lev 25:9), not the silver war-trumpets of Numbers 10. “Rams' horns” is a guess at the material; the text names the festival.
שִׁבְעָ֨ה … שֶׁ֣בַע פְּעָמִ֑ים Seven priests, seven horns, the seventh day, seven circuits — the root שֶׁבַע saturates the verse. The Pulpit Commentary notes the very verb “to swear” (nišba') means “to be sevened.” The drumbeat of the sacred number is lost when read merely as a count.
יִתְקְע֖וּ תָּקַע is literally to strike / drive the trumpet (K&D: “lit. strike the trumpet”) — a percussive blast, not a melodic note. “Blow” is too soft for the verb's force.

And when there is a long blast of the ram’s horn and you hear its sound, have all the people give a mighty shout. Then the wall of the city will collapse and all your people will charge straight into the city.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·hā·yāh bim·šōḵ hay·yō·w·ḇêl bə·qe·ren bə·šå̄·mə·ʿă·ḵɛm ’eṯ- haš·šō·w·p̄ār qō·wl ḵāl hā·‘ām ḡə·ḏō·w·lāh yā·rî·‘ū tə·rū·‘āh ḥō·w·maṯ hā·‘îr taḥ·te·hā wə·nā·p̄ə·lāh hā·‘ām ’îš wə·‘ā·lū neḡ·dōw

Word by word21 · parsed

וְהָיָ֞הwə·hā·yāhAnd whenH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectthird person masculine singular

וְהָיָה — “and it shall come to pass,” the same formula that opens books and prophecies; here it frames a promise about to be fulfilled to the letter (v. 20).

בִּמְשֹׁ֣ךְ׀bim·šōḵthere is a long blastH4900

√ mâshak — to draw, used in a great variety of applications (including to sow, to sound, to prolong, to develop, to march, to remove, to delay, to be tall, etcPreposition-bVerbQalInfinitive construct

הַיּוֹבֵ֗לhay·yō·w·ḇêlof the ram’sH3104

√ yôwbêl — the blast of a horn (from its continuous sound)ArticleNounmasculine singular

הַיּוֹבֵל — “the jubilee[-horn]”; the singular of the festal horn. The blast that topples Jericho is the blast of release — judgment on the city is, for Israel, jubilee.

בְּקֶ֣רֶןbə·qe·renhornH7161

√ qeren — a horn (as projecting)Preposition-bNounfeminine singular construct

בְּשָׁמְעֲכֶםbə·šå̄·mə·ʿă·ḵɛmand you hearH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcPreposition-kVerbQalInfinitive constructsecond person masculine plural

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַשּׁוֹפָ֔רhaš·šō·w·p̄ār[its]H7782

√ shôwphâr — a cornet (as giving a clear sound) or curved hornArticleNounmasculine singular

ק֣וֹלqō·wlsoundH6963

√ qôwl — a voice or soundNounmasculine singular construct

כָל־ḵālhave allH3605

√ kôl — properly, the wholeNounmasculine singular construct

הָעָ֖םhā·‘āmthe peopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

גְדוֹלָ֑הḡə·ḏō·w·lāhgive a mightyH1419

√ gâdôwl — great (in any sense)Adjectivefeminine singular

יָרִ֥יעוּyā·rî·‘ūshoutH7321

√ rûwaʻ — to mar (especially by breaking)VerbHifilImperfectthird person masculine plural

יָרִיעוּ — “they shall shout,” Hiphil of rûa'. Henry (on v. 6–16) names it twice over: “a shout of faith… a shout of prayer.”

תְּרוּעָ֣הtə·rū·‘āh. . .H8643

√ tᵉrûwʻâh — clamor, iNounfeminine singular

חוֹמַ֤תḥō·w·maṯThen the wallH2346

√ chôwmâh — a wall of protectionNounfeminine singular construct

הָעִיר֙hā·‘îrof the cityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singular

תַּחְתֶּ֔יהָtaḥ·te·hāvvvH8478

√ tachath — the bottom (as depressed)Prepositionthird person feminine singular

וְנָ֨פְלָ֜הwə·nā·p̄ə·lāhwill collapseH5307

√ nâphal — to fall, in a great variety of applications (intransitive or causative, literal or figurative)Conjunctive wawVerbQalConjunctive perfectthird person feminine singular

וְנָפְלָה — “and it shall fall,” the verb the whole siege bends toward. Hebrews 11:30 fastens onto exactly this clause: “By faith the walls of Jericho fell.”

הָעָ֖םhā·‘āmand all [your] peopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

אִ֥ישׁ’îš. . .H376

√ ʼîysh — a man as an individual or a male personNounmasculine singular

וְעָל֥וּwə·‘ā·lūwill chargeH5927

√ ʻâlâh — to ascend, intransitively (be high) or actively (mount)Conjunctive wawVerbQalConjunctive perfectthird person common plural

וְעָלוּ — “and they shall go up”; the people ascend into the city over the flattened wall, the verb of pilgrimage turned to conquest.

נֶגְדּֽוֹ׃neḡ·dōwstraight into [the city]H5048

√ neged — a front, iPrepositionthird person masculine singular

Literal — word-for-word from the original

“And-it-shall-be, when-they-draw-out with-the-jubilee-horn, when-you-hear the-sound-of the-trumpet, all the-people shall-shout a-great shout; and-the-wall-of the-city shall-fall under-itself, and-the-people shall-go-up, each-man straight-before-him.”

Where the English smooths the original

בִּמְשֹׁ֣ךְ The verb מָשַׁךְ means to draw out, prolong — a long-drawn, sustained blast. Gill: “Continue blowing, and protracting, and drawing out the sound a long time.” “A long blast” is right but the verb's picture is of pulling the note out like a thread.
תַּחְתֶּ֔יהָ Literally “under itself” (taḥtehā) — the wall drops in its own place, straight down, not blasted outward. Benson and Poole both insist on the Hebrew: “under it… it fell of its own accord, and therefore in the place it did formerly stand in.” “Fall down flat” loses the precise miracle of a wall collapsing vertically into the ground.
יָרִ֥יעוּ תְּרוּעָ֣ה A cognate construction — “they shall shout a shout” (rûa' + tərû'āh), the war-cry and festal blast in one. Hebrew doubles verb and noun for intensity; English keeps only “a mighty shout.”
אִ֥ישׁ נֶגְדּֽוֹ “each man straight before him” — with the wall down on every side, no breach to funnel through. Cambridge: “each one straight forward,” the line of attack as clean as the locust-march of Joel 2:7.

The Voices✦ 3 public domain

Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

The pious leader, whatever military preparations he had made, surrendered all his own views, at once and unreservedly, to the declared will of God.

source ↗

Matthew HenryConcise Commentary on the Whole Bible1706

Wherever the ark went, the people attended it. God's ministers, by the trumpet of the everlasting gospel, which proclaims liberty and victory, must encourage the followers of Christ in their spiritual warfare.

source ↗

Joseph BensonCommentary on the Old and New Testaments1810s

The original words, however, here and Joshua 6:4 , שׁופרות יובלום , shoperoth jobelim, may be properly rendered, trumpets of jubilee; that is, such trumpets as were to be blown in the year of jubilee.

source ↗

So Joshua son of Nun summoned the priests and said, “Take up the ark of the covenant and have seven priests carry seven rams’ horns in front of the ark of the LORD.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

yə·hō·wō·šu·a‘ bin- nūn way·yiq·rā hak·kō·hă·nîm way·yō·mer ’ă·lê·hem ’el- śə·’ū ’eṯ- ’ă·rō·wn hab·bə·rîṯ wə·šiḇ·‘āh ḵō·hă·nîm yiś·’ū šiḇ·‘āh šō·wp̄·rō·wṯ yō·wḇ·lîm lip̄·nê ’ă·rō·wn Yah·weh

Word by word21 · parsed

יְהוֹשֻׁ֤עַyə·hō·wō·šu·a‘So JoshuaH3091

√ Yᵉhôwshûwaʻ — Jehoshua (iNounpropermasculine singular

יְהוֹשֻׁעַ — “Joshua,” the savior-name (YHWH saves); the leader who could not be Moses' equal is here the perfect instrument of Moses' God.

בִּן־bin-sonH1121

נוּן֙nūnof NunH5126

√ Nûwn — Nun or Non, the father of JoshuaNounpropermasculine singular

וַיִּקְרָ֞אway·yiq·rāsummonedH7121

√ qârâʼ — to call out to (iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

וַיִּקְרָא — “and he called.” Henry (vv. 6–16): “Wherever the ark went, the people attended it.” The whole nation moves at the ark's pace.

הַכֹּ֣הֲנִ֔יםhak·kō·hă·nîmthe priestsH3548

√ kôhên — literally one officiating, a priestArticleNounmasculine plural

וַיֹּ֣אמֶרway·yō·merand saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

אֲלֵהֶ֔ם’ă·lê·hem. . .H413

√ ʼêl — near, with or amongPrepositionthird person masculine plural

אֶל־’el-H413

√ ʼêl — near, with or amongPreposition

שְׂא֖וּśə·’ūTake upH5375

√ nâsâʼ — to lift, in a great variety of applications, literal and figurative, absolute and relativeVerbQalImperativemasculine plural

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

אֲר֣וֹן’ă·rō·wnthe arkH727

√ ʼârôwn — a boxNouncommon singular construct

אֲרוֹן — “ark,” construct; the box that is the throne of God. K&D: the ark “was the medium through which Jehovah communicated His gracious presence to the people.”

הַבְּרִ֑יתhab·bə·rîṯof the covenantH1285

√ bᵉrîyth — a compact (because made by passing between pieces of flesh)ArticleNounfeminine singular

וְשִׁבְעָ֣הwə·šiḇ·‘āhand have sevenH7651

√ shebaʻ — seven (as the sacred full one)Conjunctive wawNumbermasculine singular

כֹֽהֲנִ֗יםḵō·hă·nîmpriestsH3548

√ kôhên — literally one officiating, a priestNounmasculine plural

יִשְׂאוּ֙yiś·’ūcarryH5375

√ nâsâʼ — to lift, in a great variety of applications, literal and figurative, absolute and relativeVerbQalImperfectthird person masculine plural

שִׁבְעָ֤הšiḇ·‘āhsevenH7651

√ shebaʻ — seven (as the sacred full one)Numbermasculine singular

שֽׁוֹפְרוֹת֙šō·wp̄·rō·wṯvvvH7782

√ shôwphâr — a cornet (as giving a clear sound) or curved hornNounmasculine plural construct

יוֹבְלִ֔יםyō·wḇ·lîmrams’ hornsH3104

√ yôwbêl — the blast of a horn (from its continuous sound)Nounmasculine plural

לִפְנֵ֖יlip̄·nêin frontH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct

אֲר֥וֹן’ă·rō·wnof the arkH727

√ ʼârôwn — a boxNouncommon singular construct

יְהוָֽה׃Yah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

יְהוָה — “of the LORD”; the procession's true center. Not Joshua's strategy but YHWH's Presence leads the march.

Literal — word-for-word from the original

“And-Joshua son-of Nun called the-priests and-said to-them, Take-up the-ark-of the-covenant, and-seven priests shall-bear seven jubilee-trumpets before the-ark-of YHWH.”

Where the English smooths the original

וַיִּקְרָ֞א קָרָא — “called / summoned,” a verb of authoritative convening. Joshua now executes the divine word verbatim. JFB: “The pious leader… surrendered all his own views, at once and unreservedly, to the declared will of God.” “Summoned” is good; the obedience is the point.
שְׂא֖וּ An imperative, “Take up! / Lift!” (nāśā') — the verb for bearing the ark by its staves. The BSB's “Take up” is exact, but the same root will carry the priests' bearing of the horns in the same breath.
אֲר֣וֹן הַבְּרִ֑ית “Ark of the covenant” — here named for the tablets within; in v. 8 it is “ark of the covenant of the LORD,” in v. 7 simply “ark of the LORD.” The varying titles keep the covenant and the Presence both in view.

And he told the people, “Advance and march around the city, with the armed troops going ahead of the ark of the LORD.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·yō·mə·rū ’el- hā·‘ām ‘iḇ·rū wə·sōb·bū ’eṯ- hā·‘îr wə·he·ḥā·lūṣ ya·‘ă·ḇōr lip̄·nê ’ă·rō·wn Yah·weh

Word by word12 · parsed

וַיֹּאמְרוּway·yō·mə·rūAnd he toldH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

וַיֹּאמְרוּ — plural “they said.” The Pulpit Commentary: “The text has they said. Our translators follow the Masoretic emendation.” The chain of command runs Joshua → officers → people.

אֶל־’el-. . .H413

√ ʼêl — near, with or amongPreposition

הָעָ֔םhā·‘āmthe peopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

עִבְר֖וּ‘iḇ·rūAdvanceH5674

√ ʻâbar — to cross overVerbQalImperativemasculine plural

עִבְרוּ — “pass over”; the conquest is framed as a continuation of the crossing. Ellicott reads the whole procession as the law of God advancing into Canaan.

וְסֹ֣בּוּwə·sōb·būand march aroundH5437

√ çâbab — to revolve, surround, or borderConjunctive wawVerbQalImperativemasculine plural

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָעִ֑ירhā·‘îrthe cityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singular

וְהֶ֣חָל֔וּץwə·he·ḥā·lūṣwith the armed troopsH2502

√ châlats — to pull offConjunctive waw, ArticleVerbQalQalPassParticiplemasculine singular

הֶחָלוּץ — “the armed one,” the vanguard. Geneva and Gill (with Kimchi, Rashi) read it of Reuben, Gad, and half-Manasseh, the trans-Jordan tribes pledged to fight (ch. 1).

יַעֲבֹ֕רya·‘ă·ḇōrgoingH5674

√ ʻâbar — to cross overVerbQalImperfectthird person masculine singular

לִפְנֵ֖יlip̄·nêahead ofH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct

אֲר֥וֹן’ă·rō·wnthe arkH727

√ ʼârôwn — a boxNouncommon singular construct

אֲרוֹן יְהוָה — “ark of the LORD”; the marching order is built around the ark — vanguard ahead, rear-guard behind, the Presence at the center.

יְהוָֽה׃Yah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

Literal — word-for-word from the original

“And-they-said to the-people, Pass-over and-compass the-city, and-the-armed[-man] shall-pass-over before the-ark-of YHWH.”

Where the English smooths the original

וַיֹּאמְרוּ The Hebrew text reads a plural — “and they said” — though the BSB makes it singular, “he told.” Barnes flags it: “The reading in the Hebrew text is ‘they said.’” K&D resolves it: Joshua spoke “through the medium of the shoterim” (officers). The smoothing hides a real textual feature.
עִבְר֖וּ The imperative עָבַר, “pass over / cross,” the very verb of the Jordan crossing (ch. 3) and the root behind 'iḇrî, “Hebrew.” “Advance” erases the echo: the people who crossed the river now cross toward the city.
וְהֶ֣חָל֔וּץ חָלוּץ is the passive participle of “to draw off,” i.e. “the equipped / disencumbered one” — stripped for battle. K&D: this is only one division of the host, not all the fighting men. “Armed troops” is serviceable but loses the picture of men girded and ready.

After Joshua had spoken to the people, seven priests carrying seven rams’ horns before the LORD advanced and blew the horns, and the ark of the covenant of the LORD followed them.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·hî yə·hō·wō·šu·a‘ ke·’ĕ·mōr ’el- hā·‘ām wə·šiḇ·‘āh hak·kō·hă·nîm nō·śə·’îm šiḇ·‘āh šō·wp̄·rō·wṯ hay·yō·wḇ·lîm lip̄·nê Yah·weh ‘ā·ḇə·rū wə·ṯā·qə·‘ū baš·šō·w·p̄ā·rō·wṯ wa·’ă·rō·wn bə·rîṯ Yah·weh hō·lêḵ ’a·ḥă·rê·hem

Word by word21 · parsed

וַיְהִ֗יway·hîH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

יְהוֹשֻׁעַ֮yə·hō·wō·šu·a‘After JoshuaH3091

√ Yᵉhôwshûwaʻ — Jehoshua (iNounpropermasculine singular

כֶּאֱמֹ֣רke·’ĕ·mōrhad spokenH559

√ ʼâmar — to say (used with great latitude)Preposition-kVerbQalInfinitive construct

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

הָעָם֒hā·‘āmthe peopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

וְשִׁבְעָ֣הwə·šiḇ·‘āhsevenH7651

√ shebaʻ — seven (as the sacred full one)Conjunctive wawNumbermasculine singular

הַכֹּהֲנִ֡יםhak·kō·hă·nîmpriestsH3548

√ kôhên — literally one officiating, a priestArticleNounmasculine plural

הַכֹּהֲנִים — “the priests,” seven of them, the heralds of the Presence. JFB: “The procession was made in deep and solemn silence.”

נֹשְׂאִים֩nō·śə·’îmcarryingH5375

√ nâsâʼ — to lift, in a great variety of applications, literal and figurative, absolute and relativeVerbQalParticiplemasculine plural

שִׁבְעָ֨הšiḇ·‘āhsevenH7651

√ shebaʻ — seven (as the sacred full one)Numbermasculine singular

שׁוֹפְר֤וֹתšō·wp̄·rō·wṯvvvH7782

√ shôwphâr — a cornet (as giving a clear sound) or curved hornNounmasculine plural construct

הַיּֽוֹבְלִים֙hay·yō·wḇ·lîmrams’ hornsH3104

√ yôwbêl — the blast of a horn (from its continuous sound)ArticleNounmasculine plural

לִפְנֵ֣יlip̄·nêbeforeH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct

יְהוָ֔הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

יְהוָה — “the LORD”; standing where “the ark” would, the substitution makes the theology explicit — to march before the ark is to march before God.

עָבְר֕וּ‘ā·ḇə·rūadvancedH5674

√ ʻâbar — to cross overVerbQalPerfectthird person common plural

וְתָקְע֖וּwə·ṯā·qə·‘ūand blewH8628

√ tâqaʻ — to clatter, iConjunctive wawVerbQalConjunctive perfectthird person common plural

בַּשּֽׁוֹפָר֑וֹתbaš·šō·w·p̄ā·rō·wṯthe hornsH7782

√ shôwphâr — a cornet (as giving a clear sound) or curved hornPreposition-b, ArticleNounmasculine plural

וַֽאֲרוֹן֙wa·’ă·rō·wnand the arkH727

√ ʼârôwn — a boxConjunctive wawNouncommon singular construct

וַאֲרוֹן — “and the ark,” bearing the covenant; the visible guarantee that Israel's cause is the LORD's own cause.

בְּרִ֣יתbə·rîṯof the covenantH1285

√ bᵉrîyth — a compact (because made by passing between pieces of flesh)Nounfeminine singular construct

יְהוָ֔הYah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

הֹלֵ֖ךְhō·lêḵfollowedH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalParticiplemasculine singular

הֹלֵךְ — “going,” the participle of continuous motion; the ark does not merely sit in the line but moves with it, the LORD circling the doomed city.

אַחֲרֵיהֶֽם׃’a·ḥă·rê·hemthemH310

√ ʼachar — properly, the hind partPrepositionthird person masculine plural

Literal — word-for-word from the original

“And-it-came-to-pass, as-Joshua spoke to the-people, that-the-seven priests bearing seven jubilee-trumpets before YHWH passed-over and-blew with-the-trumpets; and-the-ark-of the-covenant-of YHWH was-going after them.”

Where the English smooths the original

לִפְנֵ֣י יְהוָ֔ה Literally “before YHWH” — not “before the ark.” K&D: the phrase stands in “instead of ‘before the ark of Jehovah,’ as the signification of the ark was derived entirely from the fact, that it was the medium through which Jehovah communicated His gracious presence.” The ark is the LORD's place; the BSB's “before the LORD” actually keeps this, but the identification is easy to pass over.
וְתָקְע֖וּ “And they blew” (tāqa'), conjunctive perfect chaining onto the procession — the blowing is continuous with the marching, one unbroken act, not a separate event.
הֹלֵ֖ךְ אַחֲרֵיהֶֽם “going after them” (hālaḵ, participle) — the ark is depicted as itself walking behind the trumpet-priests; the participle gives ongoing motion that “followed them” renders only as a finished act.

While the horns continued to sound, the armed troops marched ahead of the priests who blew the horns, and the rear guard followed the ark.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

haš·šō·w·p̄ā·rō·wṯ tå̄·qə·ʿū wə·he·ḥā·lūṣ hō·lêḵ lip̄·nê hak·kō·hă·nîm hā·lō·wḵ wə·ṯā·qō·w·a‘ baš·šō·w·p̄ā·rō·wṯ wə·ham·’as·sêp̄ hō·lêḵ ’a·ḥă·rê hā·’ā·rō·wn

Word by word13 · parsed

הַשּֽׁוֹפָר֑וֹתhaš·šō·w·p̄ā·rō·wṯWhile the hornsH7782

√ shôwphâr — a cornet (as giving a clear sound) or curved hornArticleNounmasculine plural

תָּקְעוּtå̄·qə·ʿūcontinued to soundH8628

√ tâqaʻ — to clatter, iVerbQalParticiplemasculine plural construct

וְהֶחָל֣וּץwə·he·ḥā·lūṣthe armed troopsH2502

√ châlats — to pull offConjunctive waw, ArticleVerbQalQalPassParticiplemasculine singular

וְהֶחָלוּץ — “the armed,” the vanguard ahead of the priests; the order is fixed and unvarying for all seven days.

הֹלֵ֔ךְhō·lêḵmarchedH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalParticiplemasculine singular

לִפְנֵי֙lip̄·nêaheadH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct

הַכֹּ֣הֲנִ֔יםhak·kō·hă·nîmof the priestsH3548

√ kôhên — literally one officiating, a priestArticleNounmasculine plural

הָל֖וֹךְhā·lō·wḵH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalInfinitive absolute

וְתָק֥וֹעַwə·ṯā·qō·w·a‘who blewH8628

√ tâqaʻ — to clatter, iConjunctive wawVerbQalInfinitive absolute

וְתָקוֹעַ — “and blowing,” infinitive absolute; the continuous trumpet is the audible sign that the LORD Himself is circling the walls (so Maclaren on v. 10).

בַּשּׁוֹפָרֽוֹת׃baš·šō·w·p̄ā·rō·wṯthe hornsH7782

√ shôwphâr — a cornet (as giving a clear sound) or curved hornPreposition-b, ArticleNounmasculine plural

וְהַֽמְאַסֵּ֗ףwə·ham·’as·sêp̄and the rear guardH622

√ ʼâçaph — to gather for any purposeConjunctive waw, ArticleVerbPielParticiplemasculine singular

הַמְאַסֵּף — “the gatherer,” the rear-guard. Geneva and Gill identify it with the tribe of Dan, which marched last in the wilderness (Num 10:25), gathering up what the others left.

הֹלֵךְ֙hō·lêḵfollowedH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalParticiplemasculine singular

הֹלֵךְ — “going”; the rear closes the procession behind the ark, so the Presence is wholly enclosed by the people of God — vanguard, ark, rear-guard.

אַחֲרֵ֣י’a·ḥă·rê. . .H310

√ ʼachar — properly, the hind partPreposition

הָאָר֔וֹןhā·’ā·rō·wnthe arkH727

√ ʼârôwn — a boxArticleNouncommon singular

Literal — word-for-word from the original

“And-the-armed[-man] was-going before the-priests blowing the-trumpets, and-the-gatherer was-going after the-ark, going-and-blowing with-the-trumpets.”

Where the English smooths the original

וְהַֽמְאַסֵּ֗ף “The rereward” is in Hebrew הַמְאַסֵּף, literally “the one gathering up” (Piel of 'āsaph) — the body that collects the stragglers at the rear. The Pulpit Commentary: “the gathering together… the body of troops which collects the stragglers.” The English military term “rear guard” loses the image of gleaning the column's tail.
הָל֖וֹךְ וְתָק֥וֹעַ Two infinitive absolutes stacked — “going and blowing” — Hebrew idiom for continuous, unbroken action. Ellicott: “Literally, with a going, and a blowing with the trumpets.” The trumpets never stop; the English “continued to sound” is the meaning but not the grammar.
הַשּֽׁוֹפָר֑וֹת תָּקְעוּ The clause opens with the horns and a perfect verb (tāqa'); K&D notes a relative אֲשֶׁר must be supplied — “the trumpets [which] they blew.” The compressed syntax is smoothed into a tidy English clause.

The Voices✦ 3 public domain

Alexander MaclarenExpositions of Holy Scripturec. 1905

Tramp, tramp, tramp, round and round, six days on end, without a word spoken {though no doubt taunts in plenty were being showered down from the walls}, they marched, and went back to the camp, and subsided into inactivity for another four-and-twenty hours

source ↗

John GillExposition of the Entire Bible1746–63

This profound silence was to be observed, to add to the gravity and solemnity of the procession; and on account of the surprising miracle that was to be wrought, and particularly because of the ark, the symbol of the divine Presence, borne before them

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Cambridge Bible for Schools and Colleges—1880s

These instructions demanded the exercise of the utmost self-control, and the exercise also of signal trust in Him, Who had appointed such a mysterious method for the capture of the city.

source ↗

But Joshua had commanded the people: “Do not give a battle cry or let your voice be heard; do not let one word come out of your mouth until the day I tell you to shout. Then you are to shout!”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·’eṯ- yə·hō·wō·šu·a‘ ṣiw·wāh hā·‘ām lê·mōr lō ṯā·rî·‘ū qō·wl·ḵem wə·lō- ṯaš·mî·‘ū ’eṯ- wə·lō- dā·ḇār yê·ṣê mip·pî·ḵem ‘aḏ yō·wm ’ā·mə·rî ’ă·lê·ḵem hā·rî·‘ū wa·hă·rî·‘ō·ṯem

Word by word21 · parsed

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

יְהוֹשֻׁ֜עַyə·hō·wō·šu·a‘But JoshuaH3091

√ Yᵉhôwshûwaʻ — Jehoshua (iNounpropermasculine singular

צִוָּ֨הṣiw·wāhhad commandedH6680

√ tsâvâh — (intensively) to constitute, enjoinVerbPielPerfectthird person masculine singular

צִוָּה — “had commanded”; the silence is by order. Cambridge: it “demanded the exercise of the utmost self-control, and… signal trust in Him.”

הָעָם֩hā·‘āmthe peopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

לֵאמֹ֗רlê·mōrH559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

לֹ֤אlōDo notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

תָרִ֙יעוּ֙ṯā·rî·‘ūgive a battle cryH7321

√ rûwaʻ — to mar (especially by breaking)VerbHifilImperfectsecond person masculine plural

תָרִיעוּ — “you shall shout,” here forbidden. Poole: a premature shout “would be ineffectual… and their enemies matter of insulting.” The withheld cry is stored up for the seventh day.

קוֹלְכֶ֔םqō·wl·ḵemor let your voiceH6963

√ qôwl — a voice or soundNounmasculine singular constructsecond person masculine plural

וְלֹא־wə·lō-. . .H3808

√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle

תַשְׁמִ֣יעוּṯaš·mî·‘ūbe heardH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcVerbHifilImperfectsecond person masculine plural

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וְלֹֽא־wə·lō-do notH3808

√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle

דָּבָ֑רdā·ḇārlet one wordH1697

√ dâbâr — a wordNounmasculine singular

יֵצֵ֥אyê·ṣêcome outH3318

√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbQalImperfectthird person masculine singular

מִפִּיכֶ֖םmip·pî·ḵemof your mouthH6310

√ peh — the mouth (as the means of blowing), whether literal or figurative (particularly speech)Preposition-mNounmasculine singular constructsecond person masculine plural

עַ֠ד‘aḏuntilH5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition

י֣וֹםyō·wmthe dayH3117

אָמְרִ֧י’ā·mə·rîI tellH559

√ ʼâmar — to say (used with great latitude)VerbQalInfinitive constructfirst person common singular

אָמְרִי — “my saying,” infinitive with 1st-person suffix; the shout waits on Joshua's word alone — obedience timed to the leader's voice, as the leader's to God's.

אֲלֵיכֶ֛ם’ă·lê·ḵemyouH413

√ ʼêl — near, with or amongPrepositionsecond person masculine plural

הָרִ֖יעוּhā·rî·‘ūto shoutH7321

√ rûwaʻ — to mar (especially by breaking)VerbHifilImperativemasculine plural

וַהֲרִיעֹתֶֽם׃wa·hă·rî·‘ō·ṯemThen you are to shoutH7321

√ rûwaʻ — to mar (especially by breaking)Conjunctive wawVerbHifilConjunctive perfectsecond person masculine plural

וַהֲרִיעֹתֶם — “then you shall shout,” the released cry; the whole week of enforced silence breaks here. Maclaren: “all the repressed emotions gained utterance at last.”

Literal — word-for-word from the original

“And the-people Joshua had-commanded, saying: You-shall-not shout, and-you-shall-not let-your-voice be-heard, and-not a-word shall-go-out from-your-mouth, until the-day I-say to-you, Shout — then you-shall-shout.”

Where the English smooths the original

צִוָּ֨ה צָוָה (Piel) — “commanded,” a strong verb of binding order, set as a pluperfect: Joshua had commanded this at the outset. The silence is not a mood but an enforced discipline.
לֹ֤א תָרִ֙יעוּ֙ “You shall not shout” — the same root (rûa') that v. 5 commands them to shout. The negation now and the command later are the two halves of one test. “Do not give a battle cry” paraphrases what is a flat prohibition of the very act that will later bring victory.
וְלֹֽא־דָּבָ֑ר יֵצֵ֥א מִפִּיכֶ֖ם Literally “not a word shall go out from your mouth.” Total silence — Gill: “no conversation or discourse… because of the ark, the symbol of the divine Presence.” The threefold negation (no shout, no voice, no word) is more absolute than the English conveys.

So he had the ark of the LORD carried around the city, circling it once. And the people returned to the camp and spent the night there.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’ă·rō·wn- Yah·weh ’eṯ- way·yas·sêḇ hā·‘îr haq·qêp̄ pa·‘am ’e·ḥāṯ way·yā·ḇō·’ū ham·ma·ḥă·neh way·yā·lî·nū bam·ma·ḥă·neh

Word by word12 · parsed

אֲרוֹן־’ă·rō·wn-So he had the arkH727

√ ʼârôwn — a boxNouncommon singular construct

אֲרוֹן־יְהוָה — “the ark of the LORD” fronted for emphasis; the ark is the grammatical subject and the theological center — it is the LORD who circles Jericho.

יְהוָה֙Yah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וַיַּסֵּ֤בway·yas·sêḇcarried aroundH5437

√ çâbab — to revolve, surround, or borderConjunctive wawVerbHifilConsecutive imperfectthird person masculine singular

וַיַּסֵּב — “compassed / caused to compass”; Gill allows Kimchi's causative reading (“Joshua caused the ark… to compass”), but K&D restricts the Hiphil to a plain active. The fallible note: the parse stands; the syntax is debated.

הָעִ֔ירhā·‘îrthe cityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singular

הַקֵּ֖ףhaq·qêp̄circlingH5362

√ nâqaph — to strike with more or less violence (beat, fell, corrode)VerbHifilInfinitive absolute

פַּ֣עַםpa·‘amit onceH6471

√ paʻam — a stroke, literally or figuratively (in various applications, as follow)Nounfeminine singular construct

אֶחָ֑ת’e·ḥāṯ. . .H259

√ ʼechâd — properly, united, iNumberfeminine singular

וַיָּבֹ֙אוּ֙way·yā·ḇō·’ūAnd [the people] returnedH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

וַיָּבֹאוּ — “and they came [in],” returning to camp at Gilgal (so Cambridge); the procession is a daily round-trip, not a continuous siege.

הַֽמַּחֲנֶ֔הham·ma·ḥă·nehto the campH4264

√ machăneh — an encampment (of travellers or troops)ArticleNouncommon singular

וַיָּלִ֖ינוּway·yā·lî·nūand spent the night thereH3885

√ lûwn — to stop (usually over night)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

וַיָּלִינוּ — “and they lodged”; the quiet ending of day one. The patience to lie down and wait is the faith Hebrews 11:30 commends.

בַּֽמַּחֲנֶֽה׃פbam·ma·ḥă·neh. . .H4264

√ machăneh — an encampment (of travellers or troops)Preposition-b, ArticleNouncommon singular

Literal — word-for-word from the original

“And-he-caused the-ark-of YHWH to-compass the-city, circling once; and-they-came to-the-camp and-lodged in-the-camp.”

Where the English smooths the original

וַיַּסֵּ֤ב A Hiphil (causative) of סָבַב — “he caused [the ark] to go round.” K&D weighs it: “The Hiphil has only an active, not a causative, meaning here” — i.e. “the ark compassed the city,” not “he caused it to.” A genuine grammatical crux the BSB resolves silently by making the people the subject.
הַקֵּ֖ף Again the infinitive absolute of nāqaph — “surely circling,” reinforcing the verb. The single circuit of the first day is marked with the same emphatic form used in the command (v. 3).
וַיָּלִ֖ינוּ לוּן — “to lodge / spend the night.” The day ends not in assault but in rest; they go home to the camp and sleep. The anticlimax is the test — six nights of going to bed with the wall still standing.

Joshua got up early the next morning, and the priests took the ark of the LORD.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

yə·hō·wō·šu·a‘ way·yaš·kêm bab·bō·qer hak·kō·hă·nîm ’eṯ- way·yiś·’ū ’ă·rō·wn Yah·weh

Word by word8 · parsed

יְהוֹשֻׁ֖עַyə·hō·wō·šu·a‘JoshuaH3091

√ Yᵉhôwshûwaʻ — Jehoshua (iNounpropermasculine singular

יְהוֹשֻׁעַ — “Joshua,” fronted; the leader sets the pace, first up each morning. The short verse is the hinge that turns one day's obedience into the routine of six.

וַיַּשְׁכֵּ֥םway·yaš·kêmgot up earlyH7925

√ shâkam — literally, to load up (on the back of man or beast), iConjunctive wawVerbHifilConsecutive imperfectthird person masculine singular

וַיַּשְׁכֵּם — “rose early”; JFB: “the arrangements of the first day continued to be the rule followed on the other six.” Faith here is sheer repetition.

בַּבֹּ֑קֶרbab·bō·qerthe next morningH1242

√ bôqer — properly, dawn (as the break of day)Preposition-b, ArticleNounmasculine singular

הַכֹּהֲנִ֖יםhak·kō·hă·nîmand the priestsH3548

√ kôhên — literally one officiating, a priestArticleNounmasculine plural

הַכֹּהֲנִים — “the priests”; they, not soldiers, carry the decisive instrument. The order never changes — and the unchanging order is itself the trial of patience.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וַיִּשְׂא֥וּway·yiś·’ūtookH5375

√ nâsâʼ — to lift, in a great variety of applications, literal and figurative, absolute and relativeConjunctive wawVerbQalConsecutive imperfectthird person masculine plural

אֲר֥וֹן’ă·rō·wnthe arkH727

√ ʼârôwn — a boxNouncommon singular construct

יְהוָֽה׃Yah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

And the seven priests carrying seven rams’ horns kept marching ahead of the ark of the LORD and blowing the horns. The armed troops went in front of them and the rear guard followed the ark of the LORD, while the horns kept sounding.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·šiḇ·‘āh hak·kō·hă·nîm nō·śə·’îm šiḇ·‘āh šō·wp̄·rō·wṯ hay·yō·ḇə·lîm hō·lə·ḵîm hā·lō·wḵ lip̄·nê ’ă·rō·wn Yah·weh wə·ṯā·qə·‘ū baš·šō·w·p̄ā·rō·wṯ wə·he·ḥā·lūṣ hō·lêḵ lip̄·nê·hem wə·ham·’as·sêp̄ hō·lêḵ ’a·ḥă·rê ’ă·rō·wn Yah·weh baš·šō·w·p̄ā·rō·wṯ hō·lēḵ wə·ṯā·qō·w·a‘

Word by word24 · parsed

וְשִׁבְעָ֣הwə·šiḇ·‘āhAnd the sevenH7651

√ shebaʻ — seven (as the sacred full one)Conjunctive wawNumbermasculine singular

הַכֹּהֲנִ֡יםhak·kō·hă·nîmpriestsH3548

√ kôhên — literally one officiating, a priestArticleNounmasculine plural

נֹשְׂאִים֩nō·śə·’îmcarryingH5375

√ nâsâʼ — to lift, in a great variety of applications, literal and figurative, absolute and relativeVerbQalParticiplemasculine plural

שִׁבְעָ֨הšiḇ·‘āhsevenH7651

√ shebaʻ — seven (as the sacred full one)Numbermasculine singular

שׁוֹפְר֜וֹתšō·wp̄·rō·wṯvvvH7782

√ shôwphâr — a cornet (as giving a clear sound) or curved hornNounmasculine plural construct

הַיֹּבְלִ֗יםhay·yō·ḇə·lîmrams’ hornsH3104

√ yôwbêl — the blast of a horn (from its continuous sound)ArticleNounmasculine plural

הֹלְכִ֣יםhō·lə·ḵîmkept marchingH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalParticiplemasculine plural

הֹלְכִים — “going,” the priests in perpetual motion; the participle keeps the camera rolling rather than freezing the scene.

הָל֔וֹךְhā·lō·wḵ. . .H1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalInfinitive absolute

לִפְנֵי֙lip̄·nêaheadH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct

אֲר֣וֹן’ă·rō·wnof the arkH727

√ ʼârôwn — a boxNouncommon singular construct

יְהוָ֔הYah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

וְתָקְע֖וּwə·ṯā·qə·‘ūand blowingH8628

√ tâqaʻ — to clatter, iConjunctive wawVerbQalConjunctive perfectthird person common plural

וְתָקְעוּ — “and blowing”; the trumpets are the audible thread that ties all seven days into one act. K&D treats the supposed textual problems here as “an unnecessary emendation.”

בַּשּׁוֹפָר֑וֹתbaš·šō·w·p̄ā·rō·wṯthe hornsH7782

√ shôwphâr — a cornet (as giving a clear sound) or curved hornPreposition-b, ArticleNounmasculine plural

וְהֶחָלוּץ֙wə·he·ḥā·lūṣThe armed troopsH2502

√ châlats — to pull offConjunctive waw, ArticleVerbQalQalPassParticiplemasculine singular

הֹלֵ֣ךְhō·lêḵwentH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalParticiplemasculine singular

לִפְנֵיהֶ֔םlip̄·nê·hemin front of themH6440

√ pânîym — the face (as the part that turns)Preposition-lNounmasculine plural constructthird person masculine plural

וְהַֽמְאַסֵּ֗ףwə·ham·’as·sêp̄and the rear guardH622

√ ʼâçaph — to gather for any purposeConjunctive waw, ArticleVerbPielParticiplemasculine singular

וְהַמְאַסֵּף — “and the gatherer,” the rear-guard again (Geneva: the tribe of Dan, “because it marched last and gathered up whatever was left of others”).

הֹלֵךְ֙hō·lêḵfollowedH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalParticiplemasculine singular

אַֽחֲרֵי֙’a·ḥă·rê. . .H310

√ ʼachar — properly, the hind partPreposition

אֲר֣וֹן’ă·rō·wnthe arkH727

√ ʼârôwn — a boxNouncommon singular construct

יְהוָ֔הYah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

בַּשּׁוֹפָרֽוֹת׃baš·šō·w·p̄ā·rō·wṯwhile the hornsH7782

√ shôwphâr — a cornet (as giving a clear sound) or curved hornPreposition-b, ArticleNounmasculine plural

הוֹלֵךְhō·lēḵkeptH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalInfinitive absolute

וְתָק֥וֹעַwə·ṯā·qō·w·a‘soundingH8628

√ tâqaʻ — to clatter, iConjunctive wawVerbQalInfinitive absolute

וְתָקוֹעַ — “and blowing,” the verse's last word; the chapter's relentless infinitive absolutes make the reader hear the horns that never cease.

Literal — word-for-word from the original

“And-the-seven priests bearing seven jubilee-trumpets before the-ark-of YHWH were-going-and-going, and-blowing the-trumpets; and-the-armed[-man] going before-them, and-the-gatherer going after the-ark-of YHWH, going-and-blowing the-trumpets.”

Where the English smooths the original

הֹלְכִ֣ים הָל֔וֹךְ A participle reinforced by its infinitive absolute — “going, going” — Hebrew for unceasing, continuous motion. Gill: “going they went… kept on going, making no stop at all.” The English “kept marching” is the sense but not the doubled verb.
וְתָקְע֖וּ K&D notes this perfect “corresponds to” the same form in v. 8 and need not be emended to an infinitive; the participle hōlēḵ and the infinitive hālôḵ interchange freely. The grammar of repetition mirrors the repeated days.
הוֹלֵךְ וְתָק֥וֹעַ Two more infinitive absolutes close the verse — “going and blowing” — bracketing the whole procession in continuous sound and motion. The verse is built to feel like an unbroken circuit; English prose can only list the parts.

So on the second day they marched around the city once and returned to the camp. They did this for six days.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

haš·šê·nî bay·yō·wm way·yā·sōb·bū ’eṯ- hā·‘îr pa·‘am ’a·ḥaṯ way·yā·šu·ḇū ham·ma·ḥă·neh ‘ā·śū kōh šê·šeṯ yā·mîm

Word by word13 · parsed

הַשֵּׁנִי֙haš·šê·nîSo on the secondH8145

√ shênîy — properly, double, iArticleNumberordinal masculine singular

בַּיּ֤וֹםbay·yō·wmdayH3117

וַיָּסֹ֨בּוּway·yā·sōb·būthey marched aroundH5437

√ çâbab — to revolve, surround, or borderConjunctive wawVerbQalConsecutive imperfectthird person masculine plural

וַיָּסֹבּוּ — “and they compassed”; the second day is the first day over again. The narrative refuses novelty, enacting the monotony Maclaren calls the real test of faith.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָעִ֜ירhā·‘îrthe cityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singular

פַּ֣עַםpa·‘amonceH6471

√ paʻam — a stroke, literally or figuratively (in various applications, as follow)Nounfeminine singular construct

אַחַ֔ת’a·ḥaṯ. . .H259

√ ʼechâd — properly, united, iNumberfeminine singular

וַיָּשֻׁ֖בוּway·yā·šu·ḇūand returnedH7725

√ shûwb — to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

וַיָּשֻׁבוּ — “and they returned”; back to camp at Gilgal once more (Gill). The pattern: circle, return, lodge, rise, repeat.

הַֽמַּחֲנֶ֑הham·ma·ḥă·nehto the campH4264

√ machăneh — an encampment (of travellers or troops)ArticleNouncommon singular

עָשׂ֖וּ‘ā·śūThey didH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person common plural

כֹּ֥הkōhthisH3541

√ kôh — properly, like this, iAdverb

שֵׁ֥שֶׁתšê·šeṯfor sixH8337

√ shêsh — six (as an overplus beyond five or the fingers of the hand)Numbermasculine singular construct

שֵׁשֶׁת יָמִים — “six days”; the completed week-minus-one. The six fruitless circuits set up the sevenfold seventh, the creation-week shape K&D draws out.

יָמִֽים׃yā·mîmdaysH3117

The Voices✦ 3 public domain

Albert BarnesNotes on the Bible1834

On the seventh day - Most probably a Sabbath day. The rising early would be necessary to give time for encompassing the city seven times.

source ↗

The Pulpit CommentarySpence & Exell, eds.1880s

Why did God command this long pause of suspense and expectation? Even to teach us that His ways are not as our ways, and that we had far better leave the issue in His hands, than by our impatience to anticipate, and not unfrequently frustrate, the course of His Providence.

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

Through this arrangement, that the walls of Jericho were not to fall till after they had been marched round for seven days, and not till after this had been repeated seven times on the seventh day, and then amidst the blast of the jubilee trumpets and the war-cry of the soldiers of the people of God, the destruction of this town, the key to Canaan, was intended by God to become a type of the final destruction at the last day of the power of this world, which exalts itself against the kingdom of God.

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Then on the seventh day, they got up at dawn and marched around the city seven times in the same manner. That was the only day they circled the city seven times.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·hî haš·šə·ḇî·‘î bay·yō·wm way·yaš·ki·mū ka·‘ă·lō·wṯ haš·ša·ḥar way·yā·sōb·bū ’eṯ- hā·‘îr še·ḇa‘ pə·‘ā·mîm haz·zeh kam·miš·pāṭ ha·hū raq bay·yō·wm sā·ḇə·ḇū ’eṯ- hā·‘îr še·ḇa‘ pə·‘ā·mîm

Word by word21 · parsed

וַיְהִ֣י׀way·hîThenH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

הַשְּׁבִיעִ֗יhaš·šə·ḇî·‘îon the seventhH7637

√ shᵉbîyʻîy — seventhArticleNumberordinal masculine singular

בַּיּ֣וֹםbay·yō·wmdayH3117

וַיַּשְׁכִּ֙מוּ֙way·yaš·ki·mūthey got upH7925

√ shâkam — literally, to load up (on the back of man or beast), iConjunctive wawVerbHifilConsecutive imperfectthird person masculine plural

וַיַּשְׁכִּמוּ — “they rose early”; Barnes: “The rising early would be necessary to give time for encompassing the city seven times.” The longest day's work begins before light.

כַּעֲל֣וֹתka·‘ă·lō·wṯat dawnH5927

√ ʻâlâh — to ascend, intransitively (be high) or actively (mount)Preposition-kVerbQalInfinitive construct

כַּעֲלוֹת — “as [the dawn] ascended”; the seventh-day climb of the sun frames the climactic circuits. Most rabbinic tradition (Gill, citing Kimchi) holds this seventh day was a Sabbath — labor sanctified by the Lord of the Sabbath's command.

הַשַּׁ֔חַרhaš·ša·ḥar. . .H7837

√ shachar — dawn (literal, figurative or adverbial)ArticleNounmasculine singular

וַיָּסֹ֧בּוּway·yā·sōb·būand marched aroundH5437

√ çâbab — to revolve, surround, or borderConjunctive wawVerbQalConsecutive imperfectthird person masculine plural

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָעִ֛ירhā·‘îrthe cityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singular

שֶׁ֣בַעše·ḇa‘sevenH7651

√ shebaʻ — seven (as the sacred full one)Numberfeminine singular

פְּעָמִ֑יםpə·‘ā·mîmtimesH6471

√ paʻam — a stroke, literally or figuratively (in various applications, as follow)Nounfeminine plural

הַזֶּ֖הhaz·zehin the sameH2088

√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular

כַּמִּשְׁפָּ֥טkam·miš·pāṭmannerH4941

√ mishpâṭ — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (participant's) divine law, individual or collective), including the act, the place, the suit, the crime, and the penaltyPreposition-k, ArticleNounmasculine singular

כַּמִּשְׁפָּט — “according to the ordinance”; the routine is now binding custom. K&D's long note on this verse builds the whole typology of seven days = creation-week, Jericho's fall = the last day's judgment.

הַה֔וּאha·hūThatH1931

√ hûwʼ — he (she or it)ArticlePronounthird person masculine singular

רַ֚קraqwas the onlyH7535

√ raq — properly, leanness, iAdverb

בַּיּ֣וֹםbay·yō·wmdayH3117

סָבְב֥וּsā·ḇə·ḇūthey circledH5437

√ çâbab — to revolve, surround, or borderVerbQalPerfectthird person common plural

סָבְבוּ — “they circled,” the perfect summarizing the seven circuits; the verse insists, twice, on the number — six days of one, one day of seven.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָעִ֖ירhā·‘îrthe cityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singular

שֶׁ֥בַעše·ḇa‘sevenH7651

√ shebaʻ — seven (as the sacred full one)Numberfeminine singular

פְּעָמִֽים׃pə·‘ā·mîmtimesH6471

√ paʻam — a stroke, literally or figuratively (in various applications, as follow)Nounfeminine plural

Literal — word-for-word from the original

“And-it-came-to-pass on-the-day the-seventh, that-they-rose-early as-the-dawn ascended, and-compassed the-city according-to-this-ordinance seven times; only on-that day they-circled the-city seven times.”

Where the English smooths the original

כַּעֲל֣וֹת הַשַּׁ֔חַר Literally “as the dawn went up / ascended” ('ālāh + šaḥar) — the dawn climbs the sky. The Pulpit Commentary: “Literally, ‘as the dawn went up.’” “At dawn” loses the verb of rising light that mirrors the people rising early.
כַּמִּשְׁפָּ֥ט “according to the manner / ordinance” (mišpāṭ) — literally a judicial verdict or statute. K&D: the practice “had become a right through precept and practice.” The Pulpit Commentary: “according to this judgment.” “In the same manner” misses that the routine had hardened into law.
רַ֚ק רַק — the limiting adverb “only / nothing but.” It singles out the seventh day as the sole exception to the one-circuit rule. The same word will limit the spoils (v. 18, 24) and Rahab's survival (v. 17). “That was the only day” renders it, but the recurring raq is a structural marker.

After the seventh time around, the priests blew the horns, and Joshua commanded the people, “Shout! For the LORD has given you the city!

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·hî haš·šə·ḇî·‘îṯ bap·pa·‘am hak·kō·hă·nîm tā·qə·‘ū baš·šō·w·p̄ā·rō·wṯ yə·hō·wō·šu·a‘ way·yō·mer ’el- hā·‘ām hā·rî·‘ū kî- Yah·weh ’eṯ- nā·ṯan lā·ḵem hā·‘îr

Word by word17 · parsed

וַיְהִי֙way·hîH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

הַשְּׁבִיעִ֔יתhaš·šə·ḇî·‘îṯAfter the seventhH7637

√ shᵉbîyʻîy — seventhArticleNumberordinal feminine singular

בַּפַּ֣עַםbap·pa·‘amtime aroundH6471

√ paʻam — a stroke, literally or figuratively (in various applications, as follow)Preposition-b, ArticleNounfeminine singular

הַכֹּהֲנִ֖יםhak·kō·hă·nîmthe priestsH3548

√ kôhên — literally one officiating, a priestArticleNounmasculine plural

תָּקְע֥וּtā·qə·‘ūblewH8628

√ tâqaʻ — to clatter, iVerbQalPerfectthird person common plural

תָּקְעוּ — “blew”; the trumpet-blast is the signal that triggers the shout. The Pulpit Commentary: the “when” is supplied — “There is no ‘when’ in the original.”

בַּשּׁוֹפָר֑וֹתbaš·šō·w·p̄ā·rō·wṯthe hornsH7782

√ shôwphâr — a cornet (as giving a clear sound) or curved hornPreposition-b, ArticleNounmasculine plural

יְהוֹשֻׁ֤עַyə·hō·wō·šu·a‘and JoshuaH3091

√ Yᵉhôwshûwaʻ — Jehoshua (iNounpropermasculine singular

וַיֹּ֨אמֶרway·yō·mercommandedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

אֶל־’el-H413

√ ʼêl — near, with or amongPreposition

הָעָם֙hā·‘āmthe peopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

הָרִ֔יעוּhā·rî·‘ūShoutH7321

√ rûwaʻ — to mar (especially by breaking)VerbHifilImperativemasculine plural

הָרִיעוּ — “Shout!”; JFB: this delayed cry “brought out their faith and obedience in so remarkable a manner, that it is celebrated by the apostle (Heb 11:30).”

כִּֽי־kî-ForH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

יְהוָ֛הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

נָתַ֧ןnā·ṯanhas givenH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalPerfectthird person masculine singular

נָתַן — “has given,” perfect of completed gift. The grammar of v. 2 returns on Joshua's lips: what God resolved, Joshua proclaims as already true. Faith speaks of the deed as done.

לָכֶ֖םlā·ḵemyou

Prepositionsecond person masculine plural

הָעִֽיר׃hā·‘îrthe cityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singular

Literal — word-for-word from the original

“And-it-came-to-pass at-the-seventh time, the-priests blew the-trumpets; and-Joshua said to the-people, Shout! for YHWH has-given to-you the-city.”

Where the English smooths the original

הָרִ֔יעוּ At last the imperative “Shout!” (rûa') — the very word forbidden in v. 10, now commanded. Benson: shout “to testify your faith in God's promise… and to strike a terror into your enemies.” The single released verb is the climax the whole week has built toward.
נָתַ֧ן “has given” (nāṯan), perfect — the same verb and tense as God's word in v. 2 (nāṯattî, “I have given”). Joshua now declares as accomplished what God promised; the gift is announced as done before the wall falls. The plain English “has given” carries it, but the deliberate echo of v. 2 is the point.

The Voices✦ 3 public domain

Charles EllicottCommentary for English Readers1878

The combination of the two ideas of devotion to God and utter destruction may be seen in the sin offering ( Leviticus 6:25 ), which is called “holy of holies,” or most holy, and yet, when offered for the priest or congregation, must be utterly consumed.

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Matthew HenryConcise Commentary on the Whole Bible1706

Rahab perished not with them that believed not, Heb 11:31. All her kindred were saved with her; thus faith in Christ brings salvation to the house, Ac 14:31. She, and they with her, were plucked as brands from the burning.

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Cambridge Bible for Schools and Colleges—1880s

The verb from which the word comes denotes (i) to cut off , (ii) to devote , to withdraw from common use and consecrate to God = sacrare .

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Now the city and everything in it must be devoted to the LORD for destruction. Only Rahab the prostitute and all those with her in her house will live, because she hid the spies we sent.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

hā·‘îr wə·ḵāl ’ă·šer- bāh wə·hā·yə·ṯāh ḥê·rem Yah·weh hî raq rā·ḥāḇ haz·zō·w·nāh wə·ḵāl ’ă·šer ’it·tāh bab·ba·yiṯ tiḥ·yeh hî kî heḥ·bə·’a·ṯāh ’eṯ- ham·mal·’ā·ḵîm ’ă·šer šā·lā·ḥə·nū

Word by word23 · parsed

הָעִ֥ירhā·‘îrNow the cityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singular

וְכָל־wə·ḵāland everythingH3605

√ kôl — properly, the wholeConjunctive wawNounmasculine singular construct

אֲשֶׁר־’ă·šer-H834

√ ʼăsher — who, which, what, thatPronounrelative

בָּ֖הּbāhin it

Prepositionthird person feminine singular

וְהָיְתָ֨הwə·hā·yə·ṯāhmust beH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectthird person feminine singular

חֵ֛רֶםḥê·remdevotedH2764

√ chêrem — physical (as shutting in) a net (either literally or figuratively)Nounmasculine singular

חֵרֶם — “the ban.” The Pulpit Commentary traces the root to “shut up” (a net, the harem); Cambridge: it means to “withdraw from common use and consecrate to God.” Jericho, as firstfruits, is offered whole.

לַֽיהוָ֑הYah·wehto the LORD {for destruction}H3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-lNounpropermasculine singular

הִ֥יאhî. . .H1931

√ hûwʼ — he (she or it)Pronounthird person feminine singular

רַק֩raqOnlyH7535

√ raq — properly, leanness, iAdverb

רָחָ֨בrā·ḥāḇRahabH7343

√ Râchâb — Rachab, a CanaanitessNounproperfeminine singular

רָחָב — “Rahab,” named; the lone survivor. Henry: “She, and they with her, were plucked as brands from the burning.”

הַזּוֹנָ֜הhaz·zō·w·nāhthe prostituteH2181

√ zânâh — to commit adultery (usually of the female, and less often of simple fornication, rarely of involuntary ravishment)ArticleNounfeminine singular

הַזּוֹנָה — “the harlot”; her trade is named even as she is saved, so that grace, not merit, is unmistakable.

וְכָל־wə·ḵāland all thoseH3605

√ kôl — properly, the wholeConjunctive wawNounmasculine singular construct

אֲשֶׁ֣ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

אִתָּ֣הּ’it·tāhwith herH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPrepositionthird person feminine singular

בַּבַּ֔יִתbab·ba·yiṯin her houseH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcPreposition-b, ArticleNounmasculine singular

תִּֽחְיֶ֗הtiḥ·yehwill liveH2421

√ châyâh — to live, whether literally or figurativelyVerbQalImperfectthird person feminine singular

הִ֚יאhî. . .H1931

√ hûwʼ — he (she or it)Pronounthird person feminine singular

כִּ֣יkîbecauseH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

הֶחְבְּאַ֔תָהheḥ·bə·’a·ṯāhshe hidH2244

√ châbâʼ — to secreteVerbHifilPerfectthird person feminine singular

הֶחְבְּאַתָה — “she hid”; the reason given. Faith proved by works (Jas 2:25) — she hid the spies at the risk of her life, and is spared with all her house.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַמַּלְאָכִ֖יםham·mal·’ā·ḵîmthe spiesH4397

√ mălʼâk — a messengerArticleNounmasculine plural

אֲשֶׁ֥ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

שָׁלָֽחְנוּ׃šā·lā·ḥə·nūwe sentH7971

√ shâlach — to send away, for, or out (in a great variety of applications)VerbQalPerfectfirst person common plural

Literal — word-for-word from the original

“And-the-city shall-be chêrem (a-devoted-thing), it and-all that-is in-it, to-YHWH; only Rahab the-harlot shall-live, she and-all who-are with-her in-the-house, because she-hid the-messengers whom we-sent.”

Where the English smooths the original

חֵ֛רֶם “Devoted to destruction” renders one weighty word: חֵרֶם (chêrem, the “ban”) — Greek anathema. Ellicott catches its paradox: it joins “devotion to God and utter destruction.” The thing is not merely doomed; it is handed over to God, holy by being wholly given up. No single English word holds both senses.
הַזּוֹנָ֜ה זוֹנָה — “the harlot / prostitute,” from the verb zānāh. The Targum softens it to “innkeeper,” but the text is blunt. The scandal is deliberate: the one life spared in the devoted city is a Canaanite prostitute (cf. Heb 11:31; Jas 2:25).
רַק֩ “Only” (raq) — the same limiting adverb as v. 15, here carving out the single exception to the ban. Total devotion, one exemption: grace within judgment, marked by one small word.

But keep away from the things devoted to destruction, lest you yourself be set apart for destruction. If you take any of these, you will set apart the camp of Israel for destruction and bring disaster upon it.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·raq- ’at·tem šim·rū min- ha·ḥê·rem pen- ta·ḥă·rî·mū ū·lə·qaḥ·tem min- ha·ḥê·rem wə·śam·tem ’eṯ- ma·ḥă·nêh yiś·rā·’êl lə·ḥê·rem wa·‘ă·ḵar·tem ’ō·w·ṯōw

Word by word17 · parsed

וְרַק־wə·raq-ButH7535

√ raq — properly, leanness, iConjunctive wawAdverb

אַתֶּם֙’at·tem. . .H859

√ ʼattâh — thou and thee, or (plural) ye and youPronounsecond person masculine plural

שִׁמְר֣וּšim·rūkeep awayH8104

√ shâmar — properly, to hedge about (as with thorns), iVerbQalImperativemasculine plural

מִן־min-fromH4480

√ min — properly, a part ofPreposition

הַחֵ֔רֶםha·ḥê·remthe things devoted to destructionH2764

√ chêrem — physical (as shutting in) a net (either literally or figuratively)ArticleNounmasculine singular

הַחֵרֶם — “the devoted thing”; the metals and goods now belong to God alone. Benson: “the devoted thing, meaning the spoils devoted to the Lord… on pain of being themselves devoted to death.”

פֶּֽן־pen-lestH6435

√ pên — properly, removalConjunction

תַּחֲרִ֖ימוּta·ḥă·rî·mūyou yourself be set apart for destructionH2763

√ châram — to secludeVerbHifilImperfectsecond person masculine plural

תַּחֲרִימוּ — “you be set apart for destruction”; the contagion of the ban. Cambridge: “A warning, which Achan neglected to the destruction of himself and his family.”

וּלְקַחְתֶּ֣םū·lə·qaḥ·temIf you takeH3947

√ lâqach — to take (in the widest variety of applications)Conjunctive wawVerbQalConjunctive perfectsecond person masculine plural

מִן־min-any ofH4480

√ min — properly, a part ofPreposition

הַחֵ֑רֶםha·ḥê·rem[these]H2764

√ chêrem — physical (as shutting in) a net (either literally or figuratively)ArticleNounmasculine singular

וְשַׂמְתֶּ֞םwə·śam·temyou will setH7760

√ sûwm — to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)Conjunctive wawVerbQalConjunctive perfectsecond person masculine plural

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

מַחֲנֵ֤הma·ḥă·nêhapart the campH4264

√ machăneh — an encampment (of travellers or troops)Nouncommon singular construct

יִשְׂרָאֵל֙yiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

לְחֵ֔רֶםlə·ḥê·remfor destructionH2764

√ chêrem — physical (as shutting in) a net (either literally or figuratively)Preposition-lNounmasculine singular

וַעֲכַרְתֶּ֖םwa·‘ă·ḵar·temand bring disaster upon itH5916

√ ʻâkar — properly, to roil waterConjunctive wawVerbQalConjunctive perfectsecond person masculine plural

וַעֲכַרְתֶּם — “and you trouble it”; the verb behind Achan's name-judgment (Josh 7:25–26). Poole guards the justice: God does not punish the innocent for another's sin, but “the whole camp having sins of their own,” He may act through the occasion.

אוֹתֽוֹ׃’ō·w·ṯōwH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine singular

Literal — word-for-word from the original

“And-only you, keep yourselves from the-devoted-thing, lest you-devote[-yourselves] and-take from-the-devoted-thing, and-make the-camp-of Israel a-devoted-thing, and-trouble it.”

Where the English smooths the original

וְרַק־ “But” is again רַק — the limiting adverb that has marked the seventh day (v. 15) and Rahab (v. 17) now turns to warn: only / above all, keep clear of the ban. The same small word that carved out mercy now carves out danger.
תַּחֲרִ֖ימוּ A wordplay lost in English: “lest you yourself be set apart for destruction” is the verb חָרַם, the same root as chêrem. Pulpit/Keil: “lest ye devote… and then take of what has been thus devoted.” To seize the banned thing is to become the banned thing — the taker is assimilated to what he takes.
וַעֲכַרְתֶּ֖ם עָכַר — literally “to stir up muddy water,” hence to trouble, bring disaster on. It foreshadows Achan (ch. 7) and the Valley of Achor (“trouble”). “Bring disaster upon it” is right but blind to the name-pun the chapter is loading.

For all the silver and gold and all the articles of bronze and iron are holy to the LORD; they must go into His treasury.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·ḵōl ke·sep̄ wə·zā·hāḇ ū·ḵə·lê nə·ḥō·šeṯ ū·ḇar·zel qō·ḏeš hū Yah·weh yā·ḇō·w Yah·weh ’ō·w·ṣar

Word by word12 · parsed

וְכֹ֣ל׀wə·ḵōlFor allH3605

√ kôl — properly, the wholeConjunctive wawNounmasculine singular construct

כֶּ֣סֶףke·sep̄the silverH3701

√ keçeph — silver (from its pale color)Nounmasculine singular

וְזָהָ֗בwə·zā·hāḇand goldH2091

√ zâhâb — gold, figuratively, something gold-colored (iConjunctive wawNounmasculine singular

וּכְלֵ֤יū·ḵə·lêand all the articlesH3627

√ kᵉlîy — something prepared, iConjunctive wawNounmasculine plural construct

נְחֹ֙שֶׁת֙nə·ḥō·šeṯof bronzeH5178

√ nᵉchôsheth — copper, hence, something made of that metal, iNounfeminine singular

וּבַרְזֶ֔לū·ḇar·zeland ironH1270

√ barzel — iron (as cutting)Conjunctive wawNounmasculine singular

קֹ֥דֶשׁqō·ḏešare holyH6944

√ qôdesh — a sacred place or thingNounmasculine singular

קֹדֶשׁ — “holiness”; the metals pass from the doomed city straight into the sphere of the holy. Geneva: they “must be first molten, and then serve for the Tabernacle.”

ה֖וּאhū. . .H1931

√ hûwʼ — he (she or it)Pronounthird person masculine singular

לַֽיהוָ֑הYah·wehto the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-lNounpropermasculine singular

יָבֽוֹא׃yā·ḇō·wthey must go intoH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalImperfectthird person masculine singular

יָבוֹא — “it shall come [in]”; the same root (bô') used in v. 1 of who could “come in” to shut-up Jericho. Now what comes out of Jericho goes in to the treasury of the LORD.

יְהוָ֖הYah·weh[His]H3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אוֹצַ֥ר’ō·w·ṣartreasuryH214

√ ʼôwtsâr — a depositoryNounmasculine singular construct

אוֹצַר — “treasury”; Ellicott and Benson both cross-reference the Midianite spoil (Num 31:22–23, 54) passed through fire and dedicated — the same pattern of firstfruits to God.

Literal — word-for-word from the original

“And-all silver and-gold, and-vessels-of bronze and-iron, holiness it-is to-YHWH; into-the-treasury-of YHWH it-shall-come.”

Where the English smooths the original

קֹ֥דֶשׁ ה֖וּא לַֽיהוָ֑ה Literally “holiness it is to the LORD.” The Pulpit Commentary and Cambridge both insist on the noun, not the adjective: “are holiness unto the Lord” (cf. the high priest's plate, Ex 28:36). The metals are not merely “holy”; they are holiness, the same status as the things of the sanctuary. “Are holy” weakens it.
אוֹצַ֥ר אוֹצָר — “treasury / storehouse” of the LORD, i.e. the tabernacle's treasury (so K&D, citing Num 31:54). The destroyed city's indestructible wealth does not enrich Israel but is gathered into God's house — the firstfruits returned to the Giver.

So when the rams’ horns sounded, the people shouted. When they heard the blast of the horn, the people gave a great shout, and the wall collapsed. Then all the people charged straight into the city and captured it.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

baš·šō·p̄ā·rō·wṯ way·hî way·yiṯ·qə·‘ū hā·‘ām way·yā·ra‘ hā·‘ām ’eṯ- ḵiš·mō·a‘ qō·wl haš·šō·w·p̄ār hā·‘ām ḡə·ḏō·w·lāh way·yā·rî·‘ū tə·rū·‘āh ha·ḥō·w·māh wat·tip·pōl taḥ·te·hā hā·‘ām ’îš way·ya·‘al neḡ·dōw hā·‘î·rāh way·yil·kə·ḏū ’eṯ- hā·‘îr

Word by word25 · parsed

בַּשֹּֽׁפָר֑וֹתbaš·šō·p̄ā·rō·wṯSo when the rams’ hornsH7782

√ shôwphâr — a cornet (as giving a clear sound) or curved hornPreposition-b, ArticleNounmasculine plural

וַיְהִי֩way·hî. . .H1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

וַֽיִּתְקְע֖וּway·yiṯ·qə·‘ūsoundedH8628

√ tâqaʻ — to clatter, iConjunctive wawVerbQalConsecutive imperfectthird person masculine plural

הָעָ֔םhā·‘āmthe peopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

וַיָּ֣רַעway·yā·ra‘shoutedH7321

√ rûwaʻ — to mar (especially by breaking)Conjunctive wawVerbHifilConsecutive imperfectthird person masculine singular

וַיָּרַע — “shouted”; the released war-cry. K&D carefully orders it: the people did not shout before the trumpet, for “they did not raise the great shout till they heard the trumpet-blast.”

הָעָ֜םhā·‘āmWhen theyH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

כִשְׁמֹ֨עַḵiš·mō·a‘heardH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcPreposition-kVerbQalInfinitive construct

ק֣וֹלqō·wlthe blastH6963

√ qôwl — a voice or soundNounmasculine singular construct

הַשּׁוֹפָ֗רhaš·šō·w·p̄ārof the hornH7782

√ shôwphâr — a cornet (as giving a clear sound) or curved hornArticleNounmasculine singular

הָעָם֙hā·‘āmthe peopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

גְדוֹלָ֔הḡə·ḏō·w·lāhgave a greatH1419

√ gâdôwl — great (in any sense)Adjectivefeminine singular

וַיָּרִ֤יעוּway·yā·rî·‘ūshoutH7321

√ rûwaʻ — to mar (especially by breaking)Conjunctive wawVerbHifilConsecutive imperfectthird person masculine plural

תְּרוּעָ֣הtə·rū·‘āh. . .H8643

√ tᵉrûwʻâh — clamor, iNounfeminine singular

הַֽחוֹמָ֜הha·ḥō·w·māhand the wallH2346

√ chôwmâh — a wall of protectionArticleNounfeminine singular

וַתִּפֹּ֨לwat·tip·pōlcollapsedH5307

√ nâphal — to fall, in a great variety of applications (intransitive or causative, literal or figurative)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singular

וַתִּפֹּל — “and it fell”; the verb the whole chapter aimed at. JFB: the walls fell “doubtless burying multitudes of the inhabitants in the ruins.”

תַּחְתֶּ֗יהָtaḥ·te·hā. . .H8478

√ tachath — the bottom (as depressed)Prepositionthird person feminine singular

הָעָ֤םhā·‘āmThen all the peopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

אִ֣ישׁ’îš. . .H376

√ ʼîysh — a man as an individual or a male personNounmasculine singular

וַיַּ֨עַלway·ya·‘alchargedH5927

√ ʻâlâh — to ascend, intransitively (be high) or actively (mount)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

וַיַּעַל — “and they went up”; the people ascend over the level wall, “every man straight before him,” fulfilling v. 5 word for word.

נֶגְדּ֔וֹneḡ·dōwstraightH5048

√ neged — a front, iPrepositionthird person masculine singular

הָעִ֙ירָה֙hā·‘î·rāhinto the cityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singularthird person feminine singular

וַֽיִּלְכְּד֖וּway·yil·kə·ḏūand capturedH3920

√ lâkad — to catch (in a net, trap or pit)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

וַיִּלְכְּדוּ — “and they captured”; the bare result. The strongest city of Canaan taken without a siege-engine — the sign, K&D says, that the whole land is given as a gift.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָעִֽיר׃hā·‘îr[it]H5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singular

Literal — word-for-word from the original

“And-the-people shouted, and-they-blew the-trumpets; and-it-came-to-pass, as-the-people heard the-sound-of the-trumpet, that-the-people shouted a-great shout, and-the-wall fell under-itself, and-the-people went-up into-the-city, each-man straight-before-him, and-they-captured the-city.”

Where the English smooths the original

וַתִּפֹּ֨ל … תַּחְתֶּ֗יהָ “The wall collapsed” is in Hebrew “the wall fell under itself” — תַּחְתֶּיהָ — straight down in its own place, exactly as promised in v. 5. Cambridge: “No hand of man interposed… ‘by faith,’ as the author of the Epistle to the Hebrews declares, ‘the walls of Jericho fell down.’” The vertical fall is the precise fulfilled miracle.
וַיָּרִ֤יעוּ תְּרוּעָ֣ה “They shouted a shout” — the cognate rûa' + tərû'āh of v. 5, now fulfilled to the word. The promise and the event use identical vocabulary; the narrative is engineered to show command and fulfillment matching exactly.
וַֽיִּלְכְּד֖וּ לָכַד — “to capture / seize as in a net.” The same image (a net, a trap) underlies chêrem in v. 17. The city that shut itself up (v. 1) is now caught; the closure becomes the trap.

The Voices✦ 3 public domain

Charles EllicottCommentary for English Readers1878

Even the animals must be destroyed, that Israel might not seem to be slaughtering the Canaanites for the sake of plunder. Everything was ordered in such a way as to mark the vengeance of God.

source ↗

Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

It should be remembered that the Canaanites were incorrigible idolaters, addicted to the most horrible vices, and that the righteous judgment of God might sweep them away by the sword, as well as by famine or pestilence. There was mercy mingled with judgment in employing the sword as the instrument of punishing the guilty Canaanites, for while it was directed against one place, time was afforded for others to repent.

source ↗

Cambridge Bible for Schools and Colleges—1880s

In the case of Jericho not only the inhabitants, but the cattle also were destroyed.

source ↗

With the edge of the sword they devoted to destruction everything in the city—man and woman, young and old, oxen, sheep, and donkeys.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

lə·p̄î- ḥā·reḇ way·ya·ḥă·rî·mū ’eṯ- kāl- ’ă·šer bā·‘îr mê·’îš ’iš·šāh min·na·‘ar wə·‘aḏ- wə·‘aḏ- zā·qên wə·‘aḏ šō·wr wā·śeh wa·ḥă·mō·wr

Word by word17 · parsed

לְפִי־lə·p̄î-With the edgeH6310

√ peh — the mouth (as the means of blowing), whether literal or figurative (particularly speech)Preposition-lNounmasculine singular construct

לְפִי־חָרֶב — “to the mouth of the sword”; the chapter's hardest word. JFB frames the justice: the Canaanites were “incorrigible idolaters… the righteous judgment of God might sweep them away.”

חָֽרֶב׃ḥā·reḇof the swordH2719

√ chereb — droughtNounfeminine singular

וַֽיַּחֲרִ֙ימוּ֙way·ya·ḥă·rî·mūthey devoted to destructionH2763

√ châram — to secludeConjunctive wawVerbHifilConsecutive imperfectthird person masculine plural

וַיַּחֲרִימוּ — “they devoted to destruction”; the chêrem enacted. Benson on the infants commits them to “the disposal of their Creator.” The fallible apparatus does not soften the difficulty; it names it (see the unit's apparatus note).

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

כָּל־kāl-everythingH3605

√ kôl — properly, the wholeNounmasculine singular construct

אֲשֶׁ֣ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

בָּעִ֔ירbā·‘îrin the cityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)Preposition-b, ArticleNounfeminine singular

מֵאִישׁ֙mê·’îšmanH376

√ ʼîysh — a man as an individual or a male personPreposition-mNounmasculine singular

אִשָּׁ֔ה’iš·šāhand womanH802

√ ʼishshâh — a womanNounfeminine singular

מִנַּ֖עַרmin·na·‘aryoungH5288

√ naʻar — (concretely) a boy (as active), from the age of infancy to adolescencePreposition-mNounmasculine singular

וְעַד־wə·‘aḏ-andH5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Conjunctive wawPreposition

וְעַד־wə·‘aḏ-. . .H5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Conjunctive wawPreposition

זָקֵ֑ןzā·qênoldH2205

√ zâqên — oldAdjectivemasculine singular

וְעַ֨דwə·‘aḏ. . .H5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Conjunctive wawPreposition

שׁ֥וֹרšō·wroxenH7794

√ shôwr — a bullock (as a traveller)Nounmasculine singular

שׁוֹר — “ox”; even the livestock falls under the ban here, uniquely (Cambridge: in other cities the cattle were spared). Jericho alone is wholly given to God as firstfruits.

וָשֶׂ֛הwā·śehsheepH7716

√ seh — a member of a flock, iConjunctive wawNounmasculine singular

וַחֲמ֖וֹרwa·ḥă·mō·wrand donkeysH2543

√ chămôwr — a male ass (from its dun red)Conjunctive wawNounmasculine singular

Literal — word-for-word from the original

“And-they-devoted-to-destruction all that was in-the-city, from-man to-woman, from-young to-old, and-ox and-sheep and-donkey, with-the-edge-of the-sword.”

Where the English smooths the original

לְפִי־חָֽרֶב “With the edge of the sword” is literally “to the mouth of the sword” — פִּי־חֶרֶב. The Hebrew idiom personifies the sword as a devouring mouth (the same word peh as in v. 10, “your mouth”). The city silenced for seven days is now consumed by the sword's mouth.
וַֽיַּחֲרִ֙ימוּ֙ חָרַם — “they put under the ban,” the executing of the chêrem announced in v. 17. This is not plunder-killing but devotion: Ellicott on v. 21, “even the animals must be destroyed, that Israel might not seem to be slaughtering the Canaanites for the sake of plunder.”
מֵאִישׁ֙ … וְעַד־ … שׁ֥וֹר וָשֶׂ֛ה וַחֲמ֖וֹר A merism of totality — man to woman, young to old, ox and sheep and donkey. The pairs sweep from one extreme to the other to mean everything living. The deliberate completeness is the ban's logic, not random carnage.

Meanwhile, Joshua told the two men who had spied out the land, “Go into the house of the prostitute and bring out the woman and all who are with her, just as you promised her.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

yə·hō·wō·šu·a‘ ’ā·mar wə·liš·na·yim hā·’ă·nā·šîm ham·rag·gə·lîm ’eṯ- hā·’ā·reṣ bō·’ū bêṯ- haz·zō·w·nāh wə·hō·w·ṣî·’ū hā·’iš·šāh miš·šām ’eṯ- hā·’iš·šāh wə·’eṯ- kāl- ’ă·šer- lāh ka·’ă·šer niš·ba‘·tem lāh

Word by word22 · parsed

יְהוֹשֻׁ֔עַyə·hō·wō·šu·a‘Meanwhile, JoshuaH3091

√ Yᵉhôwshûwaʻ — Jehoshua (iNounpropermasculine singular

אָמַ֣ר’ā·martoldH559

√ ʼâmar — to say (used with great latitude)VerbQalPerfectthird person masculine singular

אָמַר — “had said”; the command precedes the slaughter. Gill: it was said “before the people entered into the city, and perhaps before the walls of it fell.” Rahab's rescue is planned, not improvised.

וְלִשְׁנַ֨יִםwə·liš·na·yimthe twoH8147

√ shᵉnayim — twoConjunctive waw, Preposition-lNumbermd

הָאֲנָשִׁ֜יםhā·’ă·nā·šîmmenH582

√ ʼĕnôwsh — a man in general (singly or collectively)ArticleNounmasculine plural

הַֽמְרַגְּלִ֤יםham·rag·gə·lîmwho had spied outH7270

√ râgal — to walk alongArticleVerbPielParticiplemasculine plural

הַמְרַגְּלִים — “the spies”; the same two of ch. 2, now agents of mercy. The narrative ties the oath of ch. 2 to its payment here.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָאָ֙רֶץ֙hā·’ā·reṣthe landH776

√ ʼerets — the earth (at large, or partitively a land)ArticleNounfeminine singular

בֹּ֖אוּbō·’ūGo intoH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalImperativemasculine plural

בֵּית־bêṯ-the houseH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine singular construct

הַזּוֹנָ֑הhaz·zō·w·nāhof the prostituteH2181

√ zânâh — to commit adultery (usually of the female, and less often of simple fornication, rarely of involuntary ravishment)ArticleNounfeminine singular

הַזּוֹנָה — “the harlot”; her house is the one structure of the doomed wall left standing. K&D and the Pulpit Commentary debate whether its survival was itself part of the miracle (Heb 11:30–31).

וְהוֹצִ֨יאוּwə·hō·w·ṣî·’ūand bring outH3318

√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximConjunctive wawVerbHifilImperativemasculine plural

הָאִשָּׁ֣הhā·’iš·šāhthe womanH802

√ ʼishshâh — a womanArticleNounfeminine singular

מִשָּׁ֤םmiš·šāmH8033

√ shâm — there (transferring to time) thenPreposition-mAdverb

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָֽאִשָּׁה֙hā·’iš·šāhH802

√ ʼishshâh — a womanArticleNounfeminine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

כָּל־kāl-and allH3605

√ kôl — properly, the wholeNounmasculine singular construct

אֲשֶׁר־’ă·šer-who areH834

√ ʼăsher — who, which, what, thatPronounrelative

לָ֔הּlāhwith her

Prepositionthird person feminine singular

כַּאֲשֶׁ֥רka·’ă·šerjust asH834

√ ʼăsher — who, which, what, thatPreposition-kPronounrelative

נִשְׁבַּעְתֶּ֖םniš·ba‘·temyou promisedH7650

√ shâbaʻ — to seven oneself, iVerbNifalPerfectsecond person masculine plural

נִשְׁבַּעְתֶּם — “you swore”; the oath binds Israel. Cambridge: “as ye sware unto her,” cross-referencing the promise of Joshua 2:14. A kept oath stands inside a chapter of total destruction.

לָֽהּ׃lāhher

Prepositionthird person feminine singular

Literal — word-for-word from the original

“And-to-the-two men, the-ones-spying-out the-land, Joshua had-said: Go into the-house-of the-harlot, and-bring-out from-there the-woman and-all who-are with-her, just-as you-swore to-her.”

Where the English smooths the original

אָמַ֣ר A plain perfect read as a pluperfect — “Joshua had said.” The Pulpit Commentary: “an instance of the use of the perfect as a pluperfect. We can hardly suppose, as Keil observes, that Joshua gave these orders in the midst of the turmoil and confusion attendant on the sack of the city.” The order came earlier; the BSB's “Meanwhile” signals the same, but the tense itself carries it.
הַֽמְרַגְּלִ֤ים רָגַל — “the ones spying out,” Piel participle, literally “the foot-men / those who go on foot through” the land. The two who hid in Rahab's house (ch. 2) now return to keep their oath. “Who had spied out” is correct; the participle keeps them defined by that mission.
כַּאֲשֶׁ֥ר נִשְׁבַּעְתֶּ֖ם “just as you swore” (šāḇa') — the verb that, the Pulpit Commentary notes elsewhere, literally means “to be sevened.” The sevenfold motif of the chapter touches even the spies' oath; the rescue rests on a sworn word kept.

So the young spies went in and brought out Rahab, her father and mother and brothers, and all who belonged to her. They brought out her whole family and settled them outside the camp of Israel.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

han·nə·‘ā·rîm ham·rag·gə·lîm way·yā·ḇō·’ū way·yō·ṣî·’ū ’eṯ- rā·ḥāḇ wə·’eṯ- ’ā·ḇî·hā wə·’eṯ- ’im·māh wə·’eṯ- ’a·ḥe·hā wə·’eṯ- kāl- ’ă·šer- lāh wə·’êṯ hō·w·ṣî·’ū kāl- miš·pə·ḥō·w·ṯe·hā way·yan·nî·ḥūm mi·ḥūṣ lə·ma·ḥă·nêh yiś·rā·’êl

Word by word24 · parsed

הַנְּעָרִ֣יםhan·nə·‘ā·rîmSo the youngH5288

√ naʻar — (concretely) a boy (as active), from the age of infancy to adolescenceArticleNounmasculine plural

הַנְּעָרִים — “the young men”; the spies of ch. 2, here keeping faith. JFB: their staying outside was “a temporary exclusion, in order that they might be cleansed… and gradually trained for admission into the society of God's people.”

הַֽמְרַגְּלִ֗יםham·rag·gə·lîmspiesH7270

√ râgal — to walk alongArticleVerbPielParticiplemasculine plural

וַיָּבֹ֜אוּway·yā·ḇō·’ūwent inH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

וַיֹּצִ֡יאוּway·yō·ṣî·’ūand brought outH3318

√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximConjunctive wawVerbHifilConsecutive imperfectthird person masculine plural

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

רָ֠חָבrā·ḥāḇRahabH7343

√ Râchâb — Rachab, a CanaanitessNounproperfeminine singular

רָחָב — “Rahab,” first-named of those brought out; her whole household saved through her faith (Heb 11:31).

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

אָבִ֨יהָ’ā·ḇî·hāher fatherH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructthird person feminine singular

וְאֶת־wə·’eṯ-andH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

אִמָּ֤הּ’im·māhmotherH517

√ ʼêm — a mother (as the bond of the family)Nounfeminine singular constructthird person feminine singular

וְאֶת־wə·’eṯ-andH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

אַחֶ֙יהָ֙’a·ḥe·hābrothersH251

√ ʼâch — a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))Nounmasculine plural constructthird person feminine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

כָּל־kāl-and allH3605

√ kôl — properly, the wholeNounmasculine singular construct

אֲשֶׁר־’ă·šer-who belongedH834

√ ʼăsher — who, which, what, thatPronounrelative

לָ֔הּlāhto her

Prepositionthird person feminine singular

וְאֵ֥תwə·’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

הוֹצִ֑יאוּhō·w·ṣî·’ūThey brought outH3318

√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbHifilPerfectthird person common plural

כָּל־kāl-her wholeH3605

√ kôl — properly, the wholeNounmasculine singular construct

מִשְׁפְּחוֹתֶ֖יהָmiš·pə·ḥō·w·ṯe·hāfamilyH4940

√ mishpâchâh — a family, iNounfeminine plural constructthird person feminine singular

וַיַּ֨נִּיח֔וּםway·yan·nî·ḥūmand settled themH5117

√ nûwach — to rest, iConjunctive wawVerbHifilConsecutive imperfectthird person masculine pluralthird person masculine plural

וַיַּנִּיחוּם — “and they caused them to rest”; the verb of rest. Geneva: outside, “for it was not lawful for strangers to dwell among the Israelites, till they were purged.”

מִח֖וּץmi·ḥūṣoutsideH2351

√ chûwts — properly, separate by awall, iPreposition-mNounmasculine singular

מִחוּץ — “outside”; the threshold position. Barnes: “They desired, and eventually obtained, admission to the covenant of the chosen people of God.”

לְמַחֲנֵ֥הlə·ma·ḥă·nêhthe campH4264

√ machăneh — an encampment (of travellers or troops)Preposition-lNouncommon singular construct

יִשְׂרָאֵֽל׃yiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

Literal — word-for-word from the original

“And-the-young-men, the-spies, went-in and-brought-out Rahab, and-her-father and-her-mother and-her-brothers and-all who-belonged to-her; all her-families they-brought-out, and-caused-them-to-rest outside the-camp-of Israel.”

Where the English smooths the original

וַיַּ֨נִּיח֔וּם “Settled them” is literally “caused them to rest” — נוּחַ, the verb of rest. Ellicott: “Literally, caused them to rest.” They are given a resting-place, but outside — a halfway station between Canaan and the covenant. The note of rest is theologically charged (cf. Noah, Gen 8:4, same root).
הַנְּעָרִ֣ים נְעָרִים — “the young men,” the same word (na'ar) used in v. 21 for the “young” who fell under the ban. The young men of Israel save where the young of Jericho perished; the deliverers are pointedly youthful (Cambridge cites Gen 22:3).
מִח֖וּץ לְמַחֲנֵ֥ה “Outside the camp” — Barnes reads the placement as separation in their lingering paganism: “being still in their paganism, they were separated from the camp of the Lord. This was only for a time.” The geography is a stage in their incorporation, not a final exclusion.

Then the Israelites burned up the city and everything in it. However, they put the silver and gold and articles of bronze and iron into the treasury of the LORD’s house.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

śā·rə·p̄ū ḇā·’êš wə·hā·‘îr wə·ḵāl ’ă·šer- bāh raq nā·ṯə·nū hak·ke·sep̄ wə·haz·zā·hāḇ ū·ḵə·lê han·nə·ḥō·šeṯ wə·hab·bar·zel ’ō·w·ṣar Yah·weh bêṯ-

Word by word16 · parsed

שָׂרְפ֥וּśā·rə·p̄ūThen [the Israelites] burned upH8313

√ sâraph — to be (causatively, set) on fireVerbQalPerfectthird person common plural

שָׂרְפוּ — “they burned”; the city given wholly to the fire. Gill reads it typologically: “As Babylon the great… will be burnt with fire also, Revelation 18:8.”

בָאֵ֖שׁḇā·’êš. . .H784

√ ʼêsh — fire (literally or figuratively)Preposition-b, ArticleNouncommon singular

וְהָעִ֛ירwə·hā·‘îrthe cityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)Conjunctive waw, ArticleNounfeminine singular

וְכָל־wə·ḵāland everythingH3605

√ kôl — properly, the wholeConjunctive wawNounmasculine singular construct

אֲשֶׁר־’ă·šer-H834

√ ʼăsher — who, which, what, thatPronounrelative

בָּ֑הּbāhin it

Prepositionthird person feminine singular

רַ֣ק׀raqHoweverH7535

√ raq — properly, leanness, iAdverb

רַק — “however / only”; the metals exempted from burning, reserved for God. JFB: “except the silver, gold, and other metals, which, as they would not burn, were added to the treasury of the sanctuary.”

נָתְנ֖וּnā·ṯə·nūthey putH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalPerfectthird person common plural

הַכֶּ֣סֶףhak·ke·sep̄the silverH3701

√ keçeph — silver (from its pale color)ArticleNounmasculine singular

וְהַזָּהָ֗בwə·haz·zā·hāḇand goldH2091

√ zâhâb — gold, figuratively, something gold-colored (iConjunctive waw, ArticleNounmasculine singular

וּכְלֵ֤יū·ḵə·lêand articlesH3627

√ kᵉlîy — something prepared, iConjunctive wawNounmasculine plural construct

הַנְּחֹ֙שֶׁת֙han·nə·ḥō·šeṯof bronzeH5178

√ nᵉchôsheth — copper, hence, something made of that metal, iArticleNounfeminine singular

וְהַבַּרְזֶ֔לwə·hab·bar·zeland ironH1270

√ barzel — iron (as cutting)Conjunctive waw, ArticleNounmasculine singular

אוֹצַ֥ר’ō·w·ṣarinto the treasuryH214

√ ʼôwtsâr — a depositoryNounmasculine singular construct

אוֹצַר — “treasury”; the firstfruits returned to the Giver. K&D: the whole was offered “for a sign that they had received the whole land as a fief from his hand.”

יְהוָֽה׃Yah·wehof the LORD’sH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

בֵּית־bêṯ-houseH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine singular construct

Literal — word-for-word from the original

“And-they-burned the-city with-fire, and-all that-was in-it; only the-silver and-the-gold and-vessels-of bronze and-iron they-put into-the-treasury-of the-house-of YHWH.”

Where the English smooths the original

שָׂרְפ֥וּ בָאֵ֖שׁ “Burned up” is “burned with fire” — שָׂרַף בָּאֵשׁ, the full idiom of total consumption by fire, the same applied to idols (Deut 7:25). The whole city becomes a burnt offering of firstfruits to the LORD (so K&D: “sacrifice it to the Lord as the first-fruits of the land”).
רַ֣ק Once more רַק — “only / however” — carving the metals out from the fire. The recurring limiter (vv. 15, 17, 18, 24) repeatedly marks the single exception within a sweep of totality: the firstfruits go not up in smoke but into the treasury.
אוֹצַ֥ר יְהוָֽה בֵּית “The treasury of the LORD's house” — the בֵּית (“house”) here is the tabernacle (Geneva: “Meaning, the tabernacle”). The riches of the burned city pass into God's dwelling — destruction for the city, dedication for its gold.

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Alexander MaclarenExpositions of Holy Scripturec. 1905

There is much about it that is beautiful and striking, but the main thing is that it teaches the universality of God’s mercy, and the great truth that trust in Him unites to Him and brings deliverance, how black soever may have been the previous life.

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Charles EllicottCommentary for English Readers1878

“By faith the harlot Rahab perished not with them that believed not” ( Hebrews 11:31 ). And so Jesus said to her who had ministered to Him in the house of Simon the Pharisee, “Thy sins are forgiven;”

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Cambridge Bible for Schools and Colleges—1880s

Her reception into the Jewish Church, and her mention in the genealogy of Christ, were a pledge and earnest of the reception of the Gentile world, and of the grafting of the wild olive into the good olive-tree ( Romans 11:24 ).

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And Joshua spared Rahab the prostitute, with her father’s household and all who belonged to her, because she hid the men Joshua had sent to spy out Jericho. So she has lived among the Israelites to this day.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·’eṯ- yə·hō·wō·šu·a‘ he·ḥĕ·yāh rā·ḥāḇ haz·zō·w·nāh wə·’eṯ- ’ā·ḇî·hā wə·’eṯ- bêṯ kāl- ’ă·šer- lāh kî heḥ·bî·’āh ’eṯ- ham·mal·’ā·ḵîm ’ă·šer- yə·hō·wō·šu·a‘ šā·laḥ lə·rag·gêl ’eṯ- yə·rî·ḥōw wat·tê·šeḇ bə·qe·reḇ yiś·rā·’êl ‘aḏ haz·zeh hay·yō·wm

Word by word28 · parsed

וְֽאֶת־wə·’eṯ-AndH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

יְהוֹשֻׁ֔עַyə·hō·wō·šu·a‘JoshuaH3091

√ Yᵉhôwshûwaʻ — Jehoshua (iNounpropermasculine singular

הֶחֱיָ֣הhe·ḥĕ·yāhsparedH2421

√ châyâh — to live, whether literally or figurativelyVerbHifilPerfectthird person masculine singular

הֶחֱיָה — “kept alive”; the verb of giving life, set against the chêrem of the whole city. Maclaren: Rahab's story “teaches the universality of God's mercy, and the great truth that trust in Him… brings deliverance, how black soever may have been the previous life.”

רָחָ֣בrā·ḥāḇRahabH7343

√ Râchâb — Rachab, a CanaanitessNounproperfeminine singular

הַ֠זּוֹנָהhaz·zō·w·nāhthe prostituteH2181

√ zânâh — to commit adultery (usually of the female, and less often of simple fornication, rarely of involuntary ravishment)ArticleNounfeminine singular

וְאֶת־wə·’eṯ-withH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

אָבִ֤יהָ’ā·ḇî·hāher father’sH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructthird person feminine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

בֵּ֨יתbêṯhouseholdH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine singular construct

כָּל־kāl-and allH3605

√ kôl — properly, the wholeNounmasculine singular construct

אֲשֶׁר־’ă·šer-who belongedH834

√ ʼăsher — who, which, what, thatPronounrelative

לָהּ֙lāhto her

Prepositionthird person feminine singular

כִּ֤יkîbecauseH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

הֶחְבִּ֙יאָה֙heḥ·bî·’āhshe hidH2244

√ châbâʼ — to secreteVerbHifilPerfectthird person feminine singular

הֶחְבִּיאָה — “she hid”; her act of faith recalled as the ground of her rescue (Jas 2:25; Heb 11:31).

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַמַּלְאָכִ֔יםham·mal·’ā·ḵîmthe menH4397

√ mălʼâk — a messengerArticleNounmasculine plural

אֲשֶׁר־’ă·šer-H834

√ ʼăsher — who, which, what, thatPronounrelative

יְהוֹשֻׁ֖עַyə·hō·wō·šu·a‘JoshuaH3091

√ Yᵉhôwshûwaʻ — Jehoshua (iNounpropermasculine singular

שָׁלַ֥חšā·laḥhad sentH7971

√ shâlach — to send away, for, or out (in a great variety of applications)VerbQalPerfectthird person masculine singular

לְרַגֵּ֥לlə·rag·gêlto spy outH7270

√ râgal — to walk alongPreposition-lVerbPielInfinitive construct

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

יְרִיחֽוֹ׃פyə·rî·ḥōwJerichoH3405

√ Yᵉrîychôw — Jericho or Jerecho, a place in PalestineNounproperfeminine singular

וַתֵּ֙שֶׁב֙wat·tê·šeḇSo she has livedH3427

√ yâshab — properly, to sit down (specifically as judgeConjunctive wawVerbQalConsecutive imperfectthird person feminine singular

וַתֵּשֶׁב — “and she dwelt”; Geneva and Ellicott link her to the line of Christ: “she was married to Salmon… Mt 1:5,” the Canaanite harlot an ancestress of David and of the Messiah.

בְּקֶ֣רֶבbə·qe·reḇamongH7130

√ qereb — properly, the nearest part, iPreposition-bNounmasculine singular construct

יִשְׂרָאֵ֔לyiś·rā·’êlthe IsraelitesH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

עַ֖ד‘aḏtoH5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition

הַזֶּ֑הhaz·zehthisH2088

√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular

הַזֶּה — “this [day]”; the formula that, per Barnes, implies the narrative “was written not long after the occurrences which it records.”

הַיּ֣וֹםhay·yō·wmdayH3117

Literal — word-for-word from the original

“And-Rahab the-harlot, and-her-father's household, and-all who-belonged to-her, Joshua kept-alive; because she-hid the-messengers whom Joshua sent to-spy-out Jericho; and-she-dwells in-the-midst-of Israel until this day.”

Where the English smooths the original

הֶחֱיָ֣ה “Spared” is the Hiphil of חָיָה — “caused to live, kept alive.” It is the active counterpart of v. 17's promise tiḥyeh (“she shall live”). Joshua does not merely refrain from killing; he gives life — a savior-named leader granting life to a Canaanite. “Spared” is too passive for the causative verb.
וַתֵּ֙שֶׁב֙ … עַ֖ד הַזֶּ֑ה הַיּ֣וֹם “She has lived among the Israelites to this day” — Hebrew “she dwells in the midst of Israel until this day.” The clause עַד הַיּוֹם הַזֶּה dates the book near the events (Barnes, JFB). Cambridge cautions it may mean her family rather than Rahab personally. A genuine interpretive fork, not a settled fact.
בְּקֶ֣רֶב “Among” is בְּקֶרֶב — literally “in the inward part / midst of” Israel. The Canaanite once outside the camp (v. 23) is now in its very heart — the full reversal of exclusion to incorporation.

The Voices✦ 3 public domain

Matthew PooleAnnotations upon the Holy Bible1685

Before the Lord, i.e. from God’s presence, and by his sentence, as they are said to east lots before the Lord, Joshua 18:8 ,10 , i.e. expecting the decision from God. He intimates, that he doth not utter this in a passion, or upon a particular dislike of that place, but by Divine inspiration

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Albert BarnesNotes on the Bible1834

The words of the oath have in the original a rhythmical character which would tend to keep them on the lips and in the memory of the people.

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Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

shall become childless—the first beginning being marked by the death of his oldest son, and his only surviving child dying at the time of its completion. This curse was accomplished five hundred fifty years after its denunciation

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At that time Joshua invoked this solemn oath: “Cursed before the LORD is the man who rises up and rebuilds this city, Jericho; at the cost of his firstborn he will lay its foundations; at the cost of his youngest he will set up its gates.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ha·hî lê·mōr bā·‘êṯ yə·hō·wō·šu·a‘ way·yaš·ba‘ ’ā·rūr lip̄·nê Yah·weh hā·’îš ’ă·šer yā·qūm ū·ḇā·nāh ’eṯ- haz·zōṯ ’eṯ- hā·‘îr yə·rî·ḥōw biḇ·ḵō·rōw yə·yas·sə·ḏen·nāh ū·ḇiṣ·‘î·rōw yaṣ·ṣîḇ də·lā·ṯe·hā

Word by word22 · parsed

הַהִ֖יאha·hîAt thatH1931

√ hûwʼ — he (she or it)ArticlePronounthird person feminine singular

לֵאמֹ֑רlê·mōr. . .H559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

בָּעֵ֥תbā·‘êṯtimeH6256

√ ʻêth — time, especially (adverb with preposition) now, when, etcPreposition-b, ArticleNouncommon singular

יְהוֹשֻׁ֔עַyə·hō·wō·šu·a‘JoshuaH3091

√ Yᵉhôwshûwaʻ — Jehoshua (iNounpropermasculine singular

וַיַּשְׁבַּ֣עway·yaš·ba‘invoked this solemn oathH7650

√ shâbaʻ — to seven oneself, iConjunctive wawVerbHifilConsecutive imperfectthird person masculine singular

וַיַּשְׁבַּע — “made [them] swear”; Benson: as soon as the city fell, Joshua “convened the heads of the tribes… and then engaged them to take an oath that they would leave it in ruins.”

אָר֨וּר’ā·rūrCursedH779

√ ʼârar — to execrateVerbQalQalPassParticiplemasculine singular

אָרוּר — “cursed”; the ban extended into the future. The curse falls only on the rebuilder of the fortifications, not on dwellers (Poole, Pulpit Commentary): Jericho is mentioned later as inhabited (Luke 19:1).

לִפְנֵ֣יlip̄·nêbeforeH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct

יְהוָ֗הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

הָאִ֜ישׁhā·’îšis the manH376

√ ʼîysh — a man as an individual or a male personArticleNounmasculine singular

אֲשֶׁ֤ר’ă·šerwhoH834

√ ʼăsher — who, which, what, thatPronounrelative

יָקוּם֙yā·qūmrises upH6965

√ qûwm — to rise (in various applications, literal, figurative, intensive and causative)VerbQalImperfectthird person masculine singular

יָקוּם — “rises up [to build]”; the same root qûm as God's first command to the new generation (cf. Josh 1:2). To raise Jericho's walls again is to undo the sign.

וּבָנָ֞הū·ḇā·nāhand rebuildsH1129

√ bânâh — to build (literally and figuratively)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַזֹּאת֙haz·zōṯthisH2063

√ zôʼth — this (often used adverb)ArticlePronounfeminine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָעִ֤ירhā·‘îrcityH5892

√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singular

יְרִיח֔וֹyə·rî·ḥōwJerichoH3405

√ Yᵉrîychôw — Jericho or Jerecho, a place in PalestineNounproperfeminine singular

בִּבְכֹר֣וֹbiḇ·ḵō·rōwat the cost of his firstbornH1060

√ bᵉkôwr — firstbornPreposition-bNounmasculine singular constructthird person masculine singular

בִּבְכֹרוֹ — “at the price of his firstborn”; the curse's exact fulfillment in Hiel the Bethelite (1 Kgs 16:34), “five hundred fifty years after its denunciation” (JFB).

יְיַסְּדֶ֔נָּהyə·yas·sə·ḏen·nāhhe will lay its foundationsH3245

√ yâçad — to set (literally or figuratively)VerbPielImperfectthird person masculine singularthird person feminine singular

וּבִצְעִיר֖וֹū·ḇiṣ·‘î·rōwat the cost of his youngestH6810

√ tsâʻîyr — littleConjunctive waw, Preposition-bAdjectivemasculine singular constructthird person masculine singular

יַצִּ֥יבyaṣ·ṣîḇhe will set upH5324

√ nâtsab — to station, in various applications (literally or figuratively)VerbHifilImperfectthird person masculine singular

דְּלָתֶֽיהָ׃də·lā·ṯe·hāits gatesH1817

√ deleth — something swinging, iNounfeminine dual constructthird person feminine singular

Literal — word-for-word from the original

“And-Joshua made-them-swear at-that time, saying: Cursed before YHWH is-the-man who rises-up and-builds this city, Jericho; at-his-firstborn he-shall-lay-its-foundation, and-at-his-youngest he-shall-set-up its-gates.”

Where the English smooths the original

וַיַּשְׁבַּ֣ע “Invoked this solemn oath” is “made [them] swear” — the Hiphil of שָׁבַע (“to seven oneself”). The Pulpit Commentary: “Caused them to swear, i.e., bound them by an oath, as the Hiphil implies here.” Joshua does not merely vow; he binds the people by oath — the verb literally built on “seven,” the chapter's number.
אָר֨וּר לִפְנֵ֣י יְהוָ֗ה “Cursed before the LORD” — אָרוּר, passive participle of cursing, set “before YHWH”: Poole, “from God's presence, and by his sentence.” Joshua disclaims private spite — the curse is uttered by divine inspiration (cf. 1 Kgs 16:34).
בִּבְכֹר֣וֹ … וּבִצְעִיר֖וֹ At the cost of his firstborn… his youngest — the preposition בְּ here marks price: K&D render it “its gates at the price of his youngest son” and gloss it precisely, “בּ denoting the price of a thing.” The rebuilder pays for the foundation with his eldest son and the gates with his youngest. The poetic, rhythmic parallelism (Barnes, JFB, K&D all note it) is built to be remembered.

So the LORD was with Joshua, and his fame spread throughout the land.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

Yah·weh way·hî ’eṯ- yə·hō·wō·šu·a‘ šā·mə·‘ōw way·hî bə·ḵāl hā·’ā·reṣ

Word by word8 · parsed

יְהוָ֖הYah·wehSo the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

יְהוָה — “the LORD,” fronted; the chapter ends where it began, with God as the true actor. Benson: “Nothing makes a man more truly great than to have evidences that God is with him.”

וַיְהִ֥יway·hîwasH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

וַיְהִי — “and [the LORD] was”; the verb echoing the divine name and the promise of 1:5. The fallible link to Hebrews 13:5 (which cites the same presence-promise) is flagged in the threads below.

אֶת־’eṯ-withH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPreposition

יְהוֹשֻׁ֑עַyə·hō·wō·šu·a‘JoshuaH3091

√ Yᵉhôwshûwaʻ — Jehoshua (iNounpropermasculine singular

שָׁמְע֖וֹšā·mə·‘ōwand his fameH8089

√ shômaʻ — a reportNounmasculine singular constructthird person masculine singular

שָׁמְעוֹ — “his report”; a rare word (the Verifier counts it in only 4 verses). Cambridge: God “and He alone had achieved the victory for His people.” The fame is God's doing, not Joshua's.

וַיְהִ֥יway·hîspreadH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

וַיְהִי — “spread / was”; the report fills “all the land,” the same land ('ereṣ) being given to Israel. The conquest of one city becomes the rumor that softens the whole.

בְּכָל־bə·ḵālthroughoutH3605

√ kôl — properly, the wholePreposition-bNounmasculine singular construct

הָאָֽרֶץ׃hā·’ā·reṣthe landH776

√ ʼerets — the earth (at large, or partitively a land)ArticleNounfeminine singular

Literal — word-for-word from the original

“And-YHWH was with Joshua, and-his-report was in-all the-land.”

Where the English smooths the original

וַיְהִ֥י יְהוָ֖ה אֶת־יְהוֹשֻׁ֑עַ “The LORD was with Joshua” — the verb wayhî (“and [the LORD] was”) fulfills exactly the promise of Joshua 1:5, “I will be with you.” K&D names it: “the Lord was with Joshua, fulfilling His promise to him (Joshua 1:5).” The plain English does not flag that this is the deliberate closing of an opened promise.
שָׁמְע֖וֹ “His fame” is שָׁמְעוֹ — literally “his report / hearing” (from šāma', “to hear”). What spread was the report heard of him — the same root as the people's hearing the trumpet (v. 5, 20). The whole land now hears what the trumpet announced.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The parenthesis and the gift — a city shut, a victory already given — 1–2

The chapter opens by stepping out of the action. “And-Jericho was-shutting and-shut-up” (v. 1) is, as Ellicott and Barnes agree, “strictly parenthetical” — a frozen tableau set between the Captain of the LORD's host (5:13–15) and his words in v. 2. The Hebrew stacks two participles of one root, סָגַר active and Pual passive; Keil & Delitzsch note the doubling “serves to strengthen the idea… so firmly shut that no one could get out or in.” Jericho's defense is its own act — Henry: it “shut itself up.”

Then the LORD speaks, and the grammar inverts everything. נָתַתִּי, “I have given,” is a perfect — the deed done before it is done. K&D: it refers to “the purpose of God, which was already resolved upon, though the fulfilment was still in the future.” The city has bolted itself shut against a verdict that is already settled in heaven. Cambridge draws the gospel logic: as at the Red Sea, “everything was to be done for them, not by them.”

ii. The strange siege — the ark, the seven, and the discipline of silence — 3–14

The method is deliberately absurd. Poole: the course “might seem ridiculous and absurd, and is therefore prescribed… that they might learn to take new measures of things, and to expect success… merely from God's appointment and blessing.” Armed men who “must walk and not fight” (JFB) circle the city behind the ark — for the procession's true center, Ellicott observes, is “the written law of God,” the ark “the vessel that contains it.” The horns are שׁוֹפְרוֹת הַיּוֹבְלִים, jubilee trumpets (Ellicott, “of loud or joyful sound”), and the whole design — seven priests, seven horns, seven days, sevenfold seventh — bends the number of God's completed work over the siege. The hardest part is the silence: Gill notes the “profound silence… because of the ark, the symbol of the divine Presence.” Maclaren hears in the unbroken tramp the King of Glory weaving “His invisible cordon” round the doomed walls, and finds the real trial of faith in the monotony — six days of going home to bed with the wall still standing.

iii. The shout and the fall — promise fulfilled to the word — 15–20

On the seventh day — “most probably a Sabbath” (Barnes) — they rise “as the dawn went up” and circle seven times כַּמִּשְׁפָּט, by a routine that K&D says “had become a right through precept and practice.” Then the forbidden word of v. 10 becomes the commanded word of v. 16: הָרִיעוּ, “Shout!” — and Joshua announces נָתַן, “the LORD has given,” the very perfect God used in v. 2. The fulfilment in v. 20 matches the promise of v. 5 word for word: they “shout a shout,” the wall falls תַּחְתֶּיהָ, “under itself,” straight down in its place. Cambridge, citing Hebrews 11:30: “No hand of man interposed… ‘by faith’… ‘the walls of Jericho fell down.’” K&D reads the whole pattern as a type — the fall of the world's strongest bulwark before the trumpet of God, pointing to “the last trump… with a great shout.”

iv. The ban and the mercy — Rahab spared, the city devoted, the curse sworn — 17–27

The city is חֵרֶם — the ban, anathema — in which, Ellicott says, “devotion to God and utter destruction” meet. Jericho is firstfruits, burned whole, its indestructible metals “holiness unto the LORD” (Pulpit Commentary) carried into the treasury. The hardest verses are not softened: JFB grounds the slaughter in the Canaanites' guilt and “mercy mingled with judgment.” Yet inside the totality stands one word — רַק, “only” — and one life: Rahab the harlot, who with her household was “plucked as brands from the burning” (Henry). Maclaren: her story “teaches the universality of God's mercy… how black soever may have been the previous life.” The Canaanite once set outside the camp (v. 23) comes to dwell בְּקֶרֶב, in the very midst of Israel, and into the line of Christ (Cambridge, Ellicott; Matt 1:5). Joshua's sworn curse on the rebuilder (v. 26), whose rhythmic form Barnes notes was made “to keep them on the lips,” is fulfilled centuries later in Hiel (1 Kgs 16:34). The chapter closes as it opened — with the LORD as the only actor: “the LORD was with Joshua” (v. 27), K&D, “fulfilling His promise to him (Joshua 1:5).”

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

Under Sola Scriptura, weigh this as the tool's own fallible reading. The center of Jericho is not the wall but the ark — the Presence and the written covenant — and the chapter is built to make every Israelite, and every reader, confess that the victory was God's gift, not Israel's siege-craft. The structure preaches it: a perfect verb in v. 2 (“I have given”) answered by the same perfect on Joshua's lips in v. 16, a promise in v. 5 fulfilled word-for-word in v. 20, the war-cry forbidden in v. 10 and released in v. 16. Faith here is not a feeling but a sequence of obediences against appearances — to walk armed and not fight, to keep silence for six days, to shout before the wall has moved. And the deepest seam runs through the two opposite fates the chapter holds together: the whole devoted city (chêrem) and the one spared harlot (only Rahab). The same God who bans Jericho saves a Canaanite prostitute by faith and seats her in the midst of Israel and in the genealogy of the Messiah. That is the verse the apparatus would test against all Scripture: judgment and mercy are not rivals here but one act, and the line between them is drawn by faith — Rahab believed and lived; Jericho trusted its walls and fell.

The wall that bolted itself shut became the trap that caught it; the harlot who opened her house was the one soul let out alive.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Rahab and the spies — the harlot's house, twice structural / thematic — confirmed

Joshua 6 keeps faith with the oath sworn in Joshua 2: the two spies hidden in Rahab's house return to bring her out (vv. 22–23, 25). The Verifier links the chapters on the shared proper nouns Jericho and Rahab themselves — the same Canaanite city and the same woman, named in both. The connection is the narrative spine of her deliverance, not a mere verbal echo.

Joshua 2:1 · Joshua 2:3

basis: shared lexeme(s): H3405 Yᵉrîychôw (Jericho, in 53 vv) and H7343 Râchâb (Rahab, in only 5 vv) — recurring proper nouns binding ch. 2 and ch. 6; a rare name (Rahab) anchors the link

The ban (chêrem) carried into the sin of Achan structural / thematic — confirmed

The devotion of Jericho to destruction (חֵרֶם, vv. 17–18) is the very category Achan violates in the next chapter, bringing the warned-of "trouble" on the camp (cf. עָכַר, v. 18). Cambridge on v. 18 already points forward: “A warning, which Achan neglected to the destruction of himself and his family.” The Verifier ties Joshua 6:17 to Joshua 7:1 on the shared, relatively rare lexeme chêrem.

Joshua 7:1

basis: shared lexeme H2764 chêrem (the ban, in only 31 vv) — the legal-theological term that v. 18 warns about and Joshua 7:1 records being broken

Jubilee trumpets — Jericho falls on the horn of release structural / thematic — confirmed

The horns of Jericho are שׁוֹפְרוֹת הַיּוֹבְלִים, jubilee trumpets (vv. 4–6) — the same instrument Leviticus commands for the Day of Atonement and the proclamation of the Jubilee year of release. Barnes and Ellicott both insist on the rendering. The Verifier's computed bases pin down which lexeme binds where: Joshua 6:4 shares shôphâr (the horn) with Leviticus 25:9, the Atonement-Day blast, and the rarer word yôḇēl (jubilee) itself with Leviticus 25:10, where that very horn proclaims liberty through the land. (An older claim that yôḇēl links 6:4 to Lev 25:9 is not borne out — that verse carries only shôphâr; the yôḇēl term stands one verse later, in 25:10.) The fall of the city is, for Israel, a jubilee blast: the horn that elsewhere releases the debtor and frees the slave here sounds Israel into its inheritance.

Leviticus 25:9 · Leviticus 25:10

basis: Joshua 6:4 ↔ Lev 25:9 on H7782 shôwphâr (the horn, in 63 vv); Joshua 6:4 ↔ Lev 25:10 on the rarer H3104 yôwbêl (jubilee, in 25 vv) — the priestly law of the jubilee horn underlying the rite; instrument/motif, not quotation

The trumpet of the LORD's judgment — prophets and the Day structural / thematic — confirmed

The blast that toppled Jericho becomes, in the prophets, the signal of God's judgment-day (so K&D at length). The Verifier finds the same verbs and noun — tāqa' (blow), shôphâr (horn), rûa' (shout) — in Joel and Hosea sounding the alarm of the Day of the LORD, and the wall-scaling of v. 5 echoed in Joel 2:7. These are pattern-links, not quotations: Jericho supplies the prophets their image.

Joel 2:1 · Hosea 5:8 · Joel 2:7

basis: shared lexemes H8628 tâqaʻ (blow, 62 vv), H7782 shôwphâr (horn, 63 vv), H7321 rûwaʻ (shout, 40 vv); Joel 2:7 shares H2346 chôwmâh (wall) + H5927 ʻâlâh (go up) with Josh 6:5 — motif, not citation

Gideon's trumpets and shout — the same victory pattern, no sword structural / thematic — confirmed

The shape of Jericho recurs at Gideon's rout of Midian: trumpets in every hand, a shout, and the LORD turning the enemy's sword on himself while Israel barely fights (Judges 7). The Verifier links Joshua 6:20 to Judges 7:22 on the shared tāqa' (blow) and shôphâr (horn): in both, the blast of the ram's horn is the trigger of a God-given collapse, not a human assault. Jericho is the archetype — “everything was to be done for them, not by them” (Cambridge, on v. 2) — and Gideon is its echo a generation on, the second of the book of Judges' deliverances cast in the Jericho mold. A pattern-link, not a quotation.

Judges 7:22 · Judges 7:20

basis: Joshua 6:20 ↔ Judges 7:22 on shared H8628 tâqaʻ (blow, in 62 vv) and H7782 shôwphâr (horn, in 63 vv) — the trumpet-and-shout victory motif, the enemy felled by God not by the sword; common pattern, no verbal citation

Joshua's curse fulfilled in Hiel of Bethel verbal / quotation — confirmed

Joshua's sworn curse on whoever rebuilds Jericho (v. 26) is recorded as fulfilled, centuries later, in Hiel the Bethelite (1 Kings 16:34) — who lost his firstborn at the foundation and his youngest at the gates, “according to the word of the LORD, which He spake by Joshua.” JFB: “accomplished five hundred fifty years after its denunciation.” The Verifier rates this a confirmed verbal link on multiple rare shared lexemes, including the curse's own diction.

1 Kings 16:34

basis: shared lexemes H6810 tsâʻîyr (youngest, 23 vv), H3245 yâçad (lay foundation, 42 vv), H5324 nâtsab (set up, 74 vv), H3405 Yᵉrîychôw — 1 Kings 16:34 explicitly cites Joshua's oath and reuses its rare vocabulary

“By faith the walls of Jericho fell” — Hebrews 11 (cross-Testament) structural / thematic — confirmed

Hebrews 11:30 names this very event as the model of faith: “By faith the walls of Jericho fell down, after they were compassed about seven days.” James 2:25 and Hebrews 11:31 add Rahab. Because Hebrews is Greek and Joshua Hebrew, there is no shared original-language lexeme — the link cannot be called "verbal" and must be argued, not asserted. It is argued here on explicit subject matter: Hebrews names Jericho, the seven days, and Rahab directly. Tiered structural/typological, the honest tier for a cross-Testament citation.

Hebrews 11:30 · Hebrews 11:31 · James 2:25

basis: Greek↔Hebrew: no shared Strong's lexeme possible across Testaments — the link rests on the NT explicitly naming the Jericho event, its seven-day compass, and Rahab; argued from content, not from verbal overlap

“The LORD was with Joshua” — the presence-promise (flagged) flagged — verify source

Verse 27 closes by fulfilling Joshua 1:5, “I will be with you” — so K&D expressly. The New Testament takes up that same presence-promise in Hebrews 13:5, “I will never leave you nor forsake you” — a quotation whose Old Testament source is debated (Deut 31:6/8, Josh 1:5, or 1 Chr 28:20). Because the NT wording is Greek and its provenance is contested, this link is flagged for source-verification, per the apparatus's standing rule for debated NT quotations.

Joshua 1:5 · Hebrews 13:5

basis: Greek↔Hebrew, no shared Strong's lexeme; the NT quotation in Heb 13:5 has a disputed OT source (Deut 31:6/8 vs. Josh 1:5 vs. 1 Chr 28:20) — provenance contested, so flagged rather than asserted

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

Joshua / Yēšûaʿ — the savior-name who takes the land Moses could not ancient/widely-held

The leader of this conquest bears the name יְהוֹשֻׁעַ, “the LORD saves,” which the Greek Old and New Testaments render Ἰησοῦς — Jesus (Acts 7:45; Heb 4:8). Moses, the law, could bring Israel to the river's edge but not across; Joshua leads them in and gives them the land as gift, not wage. The ancient church read the name as a sign: the rest Moses could not give, Jesus gives (Heb 4:8–9). This is the long-held figural reading, not a novelty of this apparatus.

Hebrews 4:8 · Acts 7:45 · Joshua 1:5

Rahab the harlot — the Gentile saved by faith, grafted into the line of Christ ancient/widely-held

Rahab, a Canaanite prostitute under the ban, is spared by faith (Heb 11:31; Jas 2:25), brought from outside the camp into its midst (vv. 23, 25), and — per Geneva, Ellicott, and Cambridge — married into Judah as an ancestress of David and of the Messiah (Matt 1:5). Cambridge reads her rescue as “a pledge and earnest of the reception of the Gentile world… the grafting of the wild olive into the good olive-tree.” The mercy that spared one harlot in a doomed city foreshadows the gospel's reach to the nations — a widely-held reading, with patristic roots (Origen, cited by the Pulpit Commentary on v. 23).

Matthew 1:5 · Hebrews 11:31 · James 2:25 · Romans 11:24

The trumpet that felled the stronghold — a figure of the last trump ancient/widely-held

The trumpet that felled Jericho the fathers heard as a figure of the last trumpet. The Pulpit Commentary: “Origen compares the blast of the trumpet at which the walls of Jericho fell, to the sound of the last trumpet, which shall finally destroy the kingdoms of sin.” The shout-and-trumpet of vv. 5, 20 reads, by this ancient figure, into 1 Thessalonians 4:16, where the Lord descends “with a shout… and the trump of God,” and 1 Corinthians 15:52, where the dead are raised “at the last trump.” Jericho, the first and strongest stronghold, falling before the ark, becomes a type of every worldly power overthrown at Christ's coming. The trumpet-as-last-trump typology is ancient (Origen, in the Pulpit Commentary); the precise eschatological mapping (Jericho = the world-power at the Day) is this apparatus's own extension and is partly inferential — so flagged in candor rather than asserted.

1 Thessalonians 4:16 · 1 Corinthians 15:51 · Hebrews 11:30

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

Albert Barnes, Notes on the Bible (1834)
Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
Cambridge Bible for Schools and Colleges, — (1880s)
Charles Ellicott, Commentary for English Readers (1878)
Geneva Study Bible, Marginal Notes (1599)
Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
John Gill, Exposition of the Entire Bible (1746–63)
Joseph Benson, Commentary on the Old and New Testaments (1810s)
Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
Matthew Henry, Concise Commentary on the Whole Bible (1706)
Matthew Poole, Annotations upon the Holy Bible (1685)
The Pulpit Commentary, Spence & Exell, eds. (1880s)

This is Joshua 6 in full (vv. 1–27, the fall of Jericho). The Hebrew parses are sourced from Berean/Strong's and are not contradicted here; where the machine layer reads grammar (e.g. the active+Pual participles of v. 1, the prophetic perfect nāṯattî in v. 2, the price-bēth in v. 26), it follows named commentators — chiefly Keil & Delitzsch, the Pulpit Commentary, and Ellicott — and says so. Two honest cautions: (1) v. 11 contains a real syntactic crux — the Hiphil wayyassēḇ can be read "he caused the ark to compass" (Kimchi, in Gill) or simply "the ark compassed" (K&D, who restricts the Hiphil to a plain active); the literal rendering above flags the dispute rather than hiding it. (2) The moral difficulty of vv. 21, 24 — the total ban on man and beast — is not smoothed. The voices that address it (Benson, JFB, Poole) are given as the historic Christian attempts to read it as judicial justice and "mercy mingled with judgment," not as the machine's verdict; the Word stands, and the reader must weigh it (Acts 17:11). On cross-references: the Hebrew↔Hebrew links (Joshua 2, Joshua 7, Leviticus 25/27, Judges 7, 1 Kings 16:34, Joel, Hosea) carry Verifier-computed bases of shared Strong's lexemes, and each badge's basis names the exact lexeme that binds the exact verse-pair — including a correction to an older draft that wrongly credited the jubilee link to Leviticus 25:9 on yôḇēl (that verse carries only shôphâr; the yôḇēl word is in 25:10). Only the 1 Kings 16:34 fulfilment of Joshua's curse rises to a confirmed verbal link, on its rare shared diction (tsâʿîr, yāsad, nāṣab) and the NT-style explicit citation of the oath. The cross-Testament links (Hebrews 11, James 2, Hebrews 13:5) cannot share a Strong's number and are therefore tiered structural or flagged, argued from explicit subject-matter, never asserted as verbal. The Joshua 1:5 → Hebrews 13:5 presence-promise is flagged for source-verification because the New Testament quotation's Old Testament provenance is genuinely disputed.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)