The Fallible · Synthetic · Study Bible
The Walls of Jericho
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.
1Now Jericho was tightly shut up because of the Israelites. No one went out and no one came in.
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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
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
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.
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.
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
2And the LORD said to Joshua, “Behold, I have delivered Jericho into your hand, along with its king and its mighty men of valor.
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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
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
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
"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.)
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.
3March around the city with all the men of war, circling the city one time. Do this for six days.
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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
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
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
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.
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.
4Have 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.
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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
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
Seven trumpets of rams’ horns. —Literally, trumpets of jubilee —i.e., of loud or joyful sound.
It must be taken as it stands; and so taken it intends, beyond all doubt, to narrate a miracle, or rather a series of miracles.
That the conquest might not be assigned to man's power, but to the mercy of God, which with most weak things can overcome that which seems most strong.
5And 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.”
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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
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
It was not battered down with engines, which would have made part of it fall out of its place, but it fell of its own accord, and therefore in the place it did formerly stand in. God chose this way to try the faith and obedience of the people
Over the prostrate walls the Israelites were to advance into Jericho, and “each one straight forward,” so that, as far as possible, their order should be preserved.
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.
6So 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.”
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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
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
The pious leader, whatever military preparations he had made, surrendered all his own views, at once and unreservedly, to the declared will of God.
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.
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.
7And he told the people, “Advance and march around the city, with the armed troops going ahead of the ark of the LORD.”
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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
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
The meaning of this proceeding becomes clearer when we remember that the centre of the procession is the written law of God. The ark is the vessel that contains it. The armed men that precede it are its executioners. The priests who blow the trumpets are its heralds.
The reading in the Hebrew text is "they said." Joshua no doubt issued his orders through the "officers of the people"
God would have them armed, both for the defence of themselves and the ark, in case the enemies should make a sally upon them, and for the execution of the Lord’s vengeance upon that city.
8After 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.
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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
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
It must have been a strange sight; no mound was raised, no sword drawn, no engine planted, no pioneers undermining—here were armed men, but no stroke given; they must walk and not fight. Doubtless the people of Jericho made themselves merry with the spectacle
"Before Jehovah," 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 to the people.
He that is armed, or rather disencumbered, i.e. , prepared for battle
9While the horns continued to sound, the armed troops marched ahead of the priests who blew the horns, and the rear guard followed the ark.
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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
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
The rereward being opposed to the armed men, may seem to note the unarmed people, who were desirous to be spectators of this wonderful work.
Meaning, the gathering host, in which was the standard of the tribe of Dan
The remaining warriors were to act as a rearguard. During the march through the wilderness this duty devolved on the tribe of Dan
10But 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!”
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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
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
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
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
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.
11So 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.
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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
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
"So the ark of the Lord compassed the city," not "Joshua caused the ark to compass the city." The Hiphil has only an active, not a causative, meaning here
keeping at such a distance, as to be out of the reach of stones or arrows cast from the walls of the city: and they came into the camp, and lodged in the camp
On the evening of the first day and the six succeeding days they returned to their encampment at Gilgal to spend the night.
12Joshua got up early the next morning, and the priests took the ark of the LORD.
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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
Literal — word-for-word from the original
“And-Joshua rose-early in-the-morning, and-the-priests took-up the-ark-of YHWH.”
Where the English smooths the original
And Joshua rose early in the morning,.... Of the second day; to take care of, direct, and prepare everything for another procession on that day; so active and diligent was he to do the will and work of God, exactly and punctually
The second day's procession seems to have taken place in the morning. In all other respects, down even to the smallest details, the arrangements of the first day continued to be the rule followed on the other six.
The march on each of the next five days resembled that on the first. "So they did six days."
13And 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.
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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‘
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
The priests going on. —Literally, with a going, and a blowing with the trumpets.
The tribe of Dan was so called, because it marched last and gathered up whatever was left of others.
the participle הולך is used interchangeably with the inf. abs. הלוך, as in Genesis 26:13 ; Judges 4:24 , etc., so that the Keri הלוך is an unnecessary emendation.
14So on the second day they marched around the city once and returned to the camp. They did this for six days.
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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
Literal — word-for-word from the original
“And-they-compassed the-city on-the-day the-second one time, and-returned to-the-camp; thus they-did six days.”
Where the English smooths the original
And the second day they compassed the city once,.... Went round it one time only; as on the first: and returned into the camp: which was at Gilgal
In all other respects, down even to the smallest details, the arrangements of the first day continued to be the rule followed on the other six.
As promised deliverances must be expected in God's way, so they must be expected in his time.
15Then 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.
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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
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
On the seventh day - Most probably a Sabbath day. The rising early would be necessary to give time for encompassing the city seven times.
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.
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.
16After the seventh time around, the priests blew the horns, and Joshua commanded the people, “Shout! For the LORD has given you the city!
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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
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
To testify your faith in God’s promise, and thankfulness for this glorious mercy; to encourage yourselves and brethren, and to strike a terror into your enemies.
This delay brought out their faith and obedience in so remarkable a manner, that it is celebrated by the apostle (Heb 11:30).
intimating that it would be presently delivered into their hands, and in such manner, that it would plainly show it was of the Lord, and no other.
17Now 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.
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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
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
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.
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.
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 .
18But 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.
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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
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
It should rather be rendered, the devoted thing, meaning the spoils devoted to the Lord. These they were not to touch, on pain of being themselves devoted to death.
lest ye devote the city to destruction, and then take of what has been thus devoted. And make the camp of Israel a curse. Literally, and put the camp of Israel in the position of a thing devoted.
A warning, which Achan neglected to the destruction of himself and his family. See chap. 7.
19For all the silver and gold and all the articles of bronze and iron are holy to the LORD; they must go into His treasury.”
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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
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
Consecrated unto the Lord. Literally, as margin, holiness unto the Lord (cf. Exodus 28:36 ; Exodus 39:30 ; Leviticus 27:14, 21 ; Jeremiah 2:3 ). An expression used of anything specially devoted to God.
Treasury of the Lord — To be employed wholly for the uses of the tabernacle, not to be applied to the use of any private person or priest.
The silver, and gold, and vessels of brass and iron . . . into the treasury of the Lord. —See Numbers 31:22-23 ; Numbers 31:54 , where something similar was done with the spoil of the Midianites.
20So 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.
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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
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
No hand of man interposed to bring about this catastrophe, no merely natural causes precipitated the fall; “ by faith ,” as the author of the Epistle to the Hebrews declares, “the walls of Jericho fell down” ( Hebrews 11:30 ).
The shouting and the blowing with the trumpets were all but simultaneous, but the latter was in reality the signal for the former - a signal which was immediately and triumphantly responded to.
Towards the close of the seventh circuit, the signal was given by Joshua, and on the Israelites' raising their loud war cry, the walls fell down
21With 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
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
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.
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.
In the case of Jericho not only the inhabitants, but the cattle also were destroyed.
22Meanwhile, 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.”
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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
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
Here we have 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
It is evident that the town walls were not demolished universally, at least all at once, for Rahab's house was allowed to stand until her relatives were rescued according to promise.
But though the walls of Jericho fell down flat, her house was preserved. They fell by faith , and she was saved by faith ( Hebrews 11:30-31 ).
23So 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.
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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
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
And left them. —Literally, caused them to rest.
These words literally "made to rest outside the camp of Israel" - indicate that being still in their paganism, they were separated from the camp of the Lord. This was only for a time. They desired, and eventually obtained, admission to the covenant of the chosen people of God
a temporary exclusion, in order that they might be cleansed from the defilement of their native idolatries and gradually trained for admission into the society of God's people.
24Then 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.
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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-
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
burned the city … and all … therein—except the silver, gold, and other metals, which, as they would not burn, were added to the treasury of the sanctuary.
only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the {o} house of the LORD.
Israel was therefore to sacrifice it to the Lord as the first-fruits of the land, and to sanctify it to Him as a thing placed under the ban, for a sign that they had received the whole land as a fief from his hand, and had no wish to grasp as a prey that which belonged to the Lord.
25And 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.
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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
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
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.
“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;”
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 ).
26At 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.”
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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
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
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
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.
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
27So 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
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
Thus the Lord was with Joshua, fulfilling His promise to him ( Joshua 1:5 .), so that his fame spread through all the land.
Nothing makes a man more truly great than to have evidences that God is with him.
He and He alone had achieved the victory for His people, and they had “stood still” and “seen the salvation of Jehovah”
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.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
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.”
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.
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.”
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).”
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.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
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 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
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 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
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 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
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
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
AI-generated reading; weigh it against the text.
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, 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 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
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:
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)