{"commentary":{"id":"keil-delitzsch","name":"Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary","website":"https://worthy.bible/commentaries/keil-delitzsch-commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary","language":"eng","textDirection":"rtl","sha256":"bb5cc0f9cfe0a93b3c903bb6972c6bc8c4e9f2bd3be6c2a6d276737cf9c5edce","availableFormats":["json"],"listOfBooksApiLink":"/api/c/keil-delitzsch/books.json","listOfProfilesApiLink":"/api/c/keil-delitzsch/profiles.json","numberOfBooks":39,"totalNumberOfChapters":909,"totalNumberOfVerses":6516,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"JOS","commentaryId":"keil-delitzsch","name":"Joshua","commonName":"Joshua","introduction":"The Book of Joshua\n\nIntroduction\n\nContents, Date, and Character of the Book\n\nThe book of Joshua derives its name, יהושע, Ἰησοῦς Ναυή or υἱὸς Ναυή (lxx), not from its author, but from its contents, viz., the history of the guidance of Israel into the land of Canaan, the land promised to the fathers, by Joshua the son of Nun. It commences immediately after the death of Moses, with the command addressed by the Lord to Joshua, to lead the children of Israel over the Jordan into Canaan, and not only to take possession of this land, but to divide it among the tribes of Israel (Jos 1:1-9), and closes with the death and burial of Joshua and his contemporary, the high priest Eleazar (Jos 24:29-33). The contents may be divided into two parts of nearly equal length-the conquest of Canaan (Josh 1-12), and the division of it among the tribes of Israel (Josh 12-24); Jos 1:1-9 forming the introductory notice, that when Moses was dead the Lord commanded Joshua, who had been called to be the leader of Israel in his stead, to carry out the work entrusted to him, and encouraged him by the promise of His omnipotent help in the completion of it (Jos 1:1-9), the history opens in the first part, (1) with the preparations made by Joshua for advancing into Canaan; viz., (a) the command of Joshua to the people to prepare for crossing the Jordan, the summons to the two tribes and a half to help their brethren to conquer Canaan (Jos 1:10-18), and the despatch of spies to Jericho (Josh 2); (b) the crossing of the river, which had been laid dry by a divine miracle (Josh 3 and 4); and (c) the preparation of Israel for the conquest of the land, by the performance of circumcision and the passover at Gilgal (Jos 5:1-12). Then follow (2) the conquest and subjugation of Canaan; viz., (a) the commencement of it by the miraculous fall of Jericho (Josh 5:13-6:27), the attack upon Ai, and capture of that town, after the expiation of the guilt that had been brought upon the congregation through the sin of Achan against the ban (Josh 7-8:29), and the solemn act of setting up the law in the land on Ebal and Gerizim (Jos 8:30-35); (b) the further conquest of the land through the subjugation of the Gibeonites, who had succeeded surreptitiously in obtaining a treaty from Israel which guaranteed their safety (Josh 9); the two great victories over the allied kings of Canaan in the south (Josh 10) and north (Josh 11), with the capture of the fortified towns of the land; and lastly, at the close of the first part, the list of the conquered kings (Josh 12). - The second part commences with the command of God to Joshua to divide the whole land among the nine tribes and a half for a possession, although several parts of it still remained unconquered; as two tribes and a half had already received from Moses their inheritance on the eastern side of the Jordan, the boundaries and towns of which are then described (Josh 13). Accordingly Joshua, with the heads of the people appointed for the purpose, proceeded to the distribution of the land, first of all (a) in the camp at Gilgal, where Caleb was the first to receive his inheritance (Jos 14:1-15), and then, according to the lot, the tribes of Judah (Josh 15) and Joseph, i.e., Ephraim and (half) Manasseh (Jos 16:1-10 and 17); and afterwards (b) at Shiloh, where the tabernacle was first of all erected, and a description of the land to be divided written down (Jos 18:1-10), and then the rest of the tribes-Benjamin (Josh 18:11-28), Simeon, Zebulun, Issachar, Asher, Naphtali, and Dan (Josh 19), - received their inheritance, after which the cities of refuge were selected (Jos 20:1-9), and forty-eight cities were given up by the twelve tribes for the Levites to occupy (Josh 21); and finally, (c) the warriors belonging to the tribes beyond Jordan were sent back by Joshua to their own inheritance (Josh 22). To this there is appended, in the next place, an account of what Joshua did towards the end of his life to establish the tribes of Israel securely in their inheritance: viz., (a) an exhortation to the heads of the tribes, who were gathered round him, to carry out their calling with fidelity (Josh 23); and (b) the renewal of the covenant at the diet at Shechem (Josh 24:1-28). This is followed by an account of the close of Joshua's life, and the conclusion of the whole book (Jos 24:29-33). Thus the two parts or halves of the book correspond exactly to one another, both in form and in contents. As the events described in Josh 1:10-5:12 were preparatory to the conquest of Canaan, so the diets held by Joshua after the distribution of the land by lot (Josh 23-24:28) had no other object than to establish the covenant people firmly in the inheritance bestowed upon them by God, by exhorting them to be faithful to the Lord. And just as Josh 12 rounds off the first part, as a kind of appendix which completes the history of the conquest of the land, so Josh 22 is obviously an appendix to the distribution of the land among the tribes, which brings to a close the dismission of the people to the separate portions of their inheritance.\n\nThe book of Joshua is not intended merely as a continuation of the history of Israel from the death of Moses to the death of Joshua, still less as a description of the acts of Joshua only. The purpose of the book is rather to show how, after the death of Moses, the faithful covenant God fulfilled to the children of Israel, whom He had adopted as His people of possession through the mediation of His servant, the promise which He had made to the patriarchs; how the Canaanites were destroyed, and their land given to the tribes of Israel for an hereditary possession through the medium of Joshua, the servant of Moses, whom he had consecrated as leader of the people through the laying on of hands and by putting some of his honour upon him. As the servant of Moses treading in his footsteps, Joshua finished the work which Moses was not allowed to bring to a conclusion on account of his sin at the water of strife, viz., the planting and establishment of Israel in Canaan, the land of its inheritance, which the Lord had selected for His dwelling (Exo 15:17) and chosen as the nursery ground of His kingdom. As Joshua simply carried on in this respect, and brought to completion, the work which Moses had begun, arranged, and set on foot, the book of Joshua is naturally connected very closely with the books of Moses, though without forming an integral part, or the last portion of it, and without being written by Joshua himself.\n\nThe origin of the book of Joshua is involved in obscurity, as we can neither find out its author, nor determine with certainty the date of its composition. Whereas, on the one hand, the historical account bears throughout the mark of having been written by an eye-witness, and even by one who had taken part in the events described, and the description given of the possessions allotted to the different tribes according to their respective boundaries and the cities which they contained is unquestionably founded upon contemporaneous writings, and in one passage the writer actually classes himself with those who crossed over Jordan into Canaan under the guidance of Joshua (Jos 5:1, \"until we were passed over\"); on the other hand we find a number of historical statements in the book, which point beyond the life of Joshua and are opposed to the idea that it was written by Joshua himself. We do not include in these either the closing accounts of the death of Joshua and Eleazar (Jos 24:29, Jos 24:33), or the allusion to the \"book of the righteous\" (Jos 10:13): for these accounts might have been appended to a writing of Joshua's by a later hand, just as in the case of the Pentateuch; and the book of the righteous is not a work that was composed after the time of Joshua, but a collection of odes in praise of the acts of the Lord in Israel, which were composed by pious minstrels during the conquest of the land, and were added one by one to this collection. Even the frequent repetition of the statement that this or the other has continued \"to this day,\" furnishes no certain proof that the book was not written in the closing years of Joshua's life, when we consider the purely relative signification of the formula, which is sometimes used in connection with things that only lasted a few years. Apart from such passages as Jos 22:3, Jos 22:17, and Jos 23:8-9, in which no one has discovered any allusion to a later time than that of Joshua, we find the formula \"to this day\" in Jos 4:9; Jos 5:9; Jos 6:25; Jos 7:26; Jos 8:28-29; Jos 9:27; Jos 13:13; Jos 14:14; Jos 15:63, and Jos 16:10. But if the remark made in Jos 6:25 with regard to Rahab, \"she dwelleth in Israel unto this day,\" was certainly written during her lifetime, such statements as that the first encampment of Israel in Canaan \"is called Gilgal unto this day,\" on account of the circumcision of the people that took place there, and that the valley in which Achan was stoned is called Achor \"unto this day\" (Jos 5:9; Jos 7:26), or that the memorial stones set up in the bed of the Jordan (Jos 4:9), and the heaps of stones raised upon the bodies of Achan and the king of Ai (Jos 7:26; Jos 8:29), remain \"unto this day;\" that \"unto this day\" Ai remains an heap (Jos 8:28), the Gibeonites are hewers of wood and drawers of water to the congregation (Jos 9:27), and Hebron is the inheritance of Caleb (Jos 14:14); that the Geshurites and Maachathites have not been expelled (Jos 13:13), nor the inhabitants of Jerusalem and Gezer (Jos 15:63; Jos 16:10), but dwell among and by the side of Israel \"unto this day,\" may be just as easily understood, if they were made ten of fifteen years after the conquest and division of Canaan, as if they were made after an interval of eighty or a hundred years. For even in giving names, the remark that the new name has remained to this day is of greater significance at the end of ten years than after an interval of a century, since its permanence would be fully secured if it made its way to general adoption during the first ten years. The formula \"to this day\" proves nothing more than that the written record was not quite contemporaneous with the events; but it does not warrant us in concluding that the book itself was written several generations, or even centuries, after the settlement of Israel in Canaan.\n\nIt is different with the accounts of the conquest of Hebron by Caleb, Debir by Othniel, and Leshem by the Danites (Jos 15:13-19 and Jos 19:47). Considered by themselves, these conquests could no doubt have taken place before the death of Joshua, as he lived for some time after the distribution of the land and the settlement of the different tribes in the possessions allotted to them (compare Jos 19:50 and Jos 23:1, with Jos 22:4 and Jos 21:43-44). But if we compare these accounts with the parallel accounts of the same conquests in Jdg 1:10-16 and Jdg 1:18, there can be no doubt that it was after Joshua's death that the places mentioned were taken permanently from the Canaanites, came into the actual and permanent possession of the Israelites. For, according to Jdg 1:1-15, the Israelites inquired of the Lord, after the death of Joshua, who should begin the war with the Canaanites, i.e., with those who had not yet been destroyed, and received this reply, \"Judah shall go up: behold, I have delivered the land into his hand;\" whereupon Judah and Simeon smote the Canaanites at Bezek, then advanced against Jerusalem, took this city and set it on fire, and \"afterward\" (Jdg 1:9) proceeded against the Canaanites on the mountains and in the south, and took Hebron and Debir. From this account it is evident at once that even the capture of Jerusalem did not take place till after the death of Joshua, and that even then the Jebusites were not driven out of Jerusalem, but continued to dwell there by the side of the Benjamites (Jdg 1:21), so that the same statement in Jos 15:63 also points beyond the death of Joshua. It is equally evident from Judg 18 that the Danites of Zorah and Eshtaol did not enter upon the expedition against Leshem or Laish till after Joshua's death. This also applies to the other statements concerning the failure to expel the Canaanite out of different districts and towns, which are common to this book and the book of Judges (compare Jos 13:2-5; Jos 16:10, and Jos 17:11-12, with Jdg 3:3; Jdg 1:29, and Jdg 1:27-28), so that we might infer from every one of these passages that this book of Joshua was not written till after Joshua's death, and therefore that the closing accounts of his death in Jos 24:29-33 formed a part of the original work.\n\nIf we endeavour to determine the date of composition more exactly, we have first of all to bear in mind the fact, that the wars and conquests just referred to cannot have occurred a very long time after Joshua's death; for, in the first place, it was in the very nature of things, that when the different tribes of Israel proceeded into their different possessions, even if they did not commence the attack upon the remaining Canaanites immediately, they would certainly do so very soon, in order that they might obtain complete and undisputed possession of the land. Moreover, when the division of the land by lot took place, Caleb was eighty-five years old; and yet he lived to see the capture of Hebron and Debir, and even took part in it, inasmuch as he not only promised but was able to give his daughter to the conqueror of Debir for a wife (Jos 15:13-19; Jdg 1:11.). It was no doubt shortly after these wars, in which Judah took possession of the mountains, but was unable to destroy the Canaanites who dwelt in the valley, because of their possessing iron chariots (Jdg 1:19), that the Danites felt obliged to go northwards to conquer Leshem, and take it for a possession, on account of the inheritance assigned them by lot between Judah and Ephraim being too small for them, because the Canaanites had not been expelled. And whilst all these occurrences, which are mentioned in the book of Joshua, fell within the period immediately succeeding the death of Joshua, we can find distinct evidence in the book itself that it was not written after, but before, the establishment of the monarchy in Israel. According to Jos 16:10, the Canaanites were still dwelling in Gezer; yet they were destroyed at the close of David's reign, or the commencement of that of Solomon, when Pharaoh, the king of Egypt, conquered the town (Kg1 9:16). According to Jos 15:63, the Jebusites had not yet been driven out of Jerusalem; but this was accomplished by David at the beginning of his reign over all the tribes of Israel (Sa2 5:3, Sa2 5:6-9). According to Jos 9:27, the place for the temple had not yet been chosen, but this was done in the time of David (Sa2 24:8.; Ch1 21:16.). And the Gibeonites were still hewers of wood and drawers of water to the congregation for the altar of the Lord, by virtue of the treaty which Joshua and the elders had made with them; whereas this treaty was violated by Saul, who endeavoured to destroy the Gibeonites (Sa2 21:1.). If we add to this, that our book shows no traces whatever of later times and circumstances either in its style or contents, but that it is closely connected with the Pentateuch in the language as well as in its peculiar stand-point-for example, when the only Phoenicians mentioned are the Sidonians, and they are reckoned as belonging to the Canaanites who were to be destroyed (Jos 13:4-6), whereas in the time of David we find the circumstances entirely changed (Sa2 5:11; Kg1 5:15; Ch1 14:1); and again when Sidon is referred to as the chief city of Phoenicia, and the epithet \"great\" is applied to it (Jos 11:8; Jos 19:28), whereas Tyre had outstripped Sidon even in the days of David, - the conclusion becomes an extremely probable one, that the book was written not later than twenty or twenty-five years after the death of Joshua, in all probability by one of the elders who crossed the Jordan with Joshua, and had taken part in the conquest of Canaan (vid., Jos 5:1, Jos 5:6), but who survived Joshua a considerable time (Jos 24:31; Jdg 2:7).\n\nBut even if the book of Joshua was not composed till some time after the events recorded (and the authorship cannot be determined with certainty), this does not affect its historico-prophetic character; for both the contents and form of the book show it to be an independent and simple work composed with historical fidelity, and a work which is as thoroughly pervaded with the spirit of the Old Testament revelation as the Pentateuch itself. However closely it is connected with the Pentateuch both in language and contents, there is no tenable ground for the hypothesis set up in various forms by modern critics, that it has arisen, just like the Pentateuch, from the fusion of two or three earlier writings, and was composed by the so-called \"Deuteronomist.\" For, even if we leave altogether out of sight the fact that this hypothesis is unfounded and untenable in the case of the Pentateuch, the supposed community of authorship between the book of Joshua and that of Deuteronomy, as well as the rest of the Pentateuch, in the revised from in which it has come down to us, is founded chiefly upon the opinion that the death of Moses, with which the Pentateuch closes, \"does not form a fitting conclusion for a work which commenced with the creation, and treated the earlier history in the manner in which this is done in the Pentateuch;\" because \"it is hardly conceivable that a historical work, which was written at any rate some time after the conquest of the land of Canaan by the Israelites, should describe all the preparations that were made for the conquest of the land, and then break off without including either the capture of the land, or the division of it among the remaining tribes\" (Bleek's Einleitung, Sthelin, and others). But, in the first place, it is to be observed that the Pentateuch was not written \"some time after the conquest of Canaan by the Israelites,\" and is not to be regarded as a historical work in the sense intended by these critics. It is the law book of the Old Testament, to which, as even Bleek admits, the book of Deuteronomy forms an appropriate close. And, in the second place, although the book of Joshua is closely connected with the Pentateuch, and carries on the history to the conquest of the promised land by the Israelites, there is evidence that it is an independent work, in the fact that it repeats the account of the conquest of the land on the east of Jordan, and its distribution by Moses among the two tribes and a half, and also of the cities of refuge which Moses had already appointed in that part of the land, for the purpose of giving a full and complete account of the fulfilment of the promise made by God to the patriarchs, that their seed should receive the land of Canaan for a possession; and still more in the peculiarities of language by which it is obviously distinguished from the books of Moses. In the book of Joshua not only do we find none of the archaisms which run pretty uniformly through all the books of the Pentateuch, such as הוּא for היא, נער for נערה, האל for האלּה, and other words which are peculiar to the Pentateuch; but we find, on the other hand, words and expressions which never occur in the Pentateuch, e.g., the constant form יריחי (Jos 2:1-3, etc., in all twenty-six times) instead of the form ירחי, which is quite as uniformly adopted in the Pentateuch (Num 22:1; Num 26:3, etc., in all eleven times): also ממלכוּת, for the kingdom of Sihon and Og (Jos 13:12, Jos 13:21, Jos 13:27, Jos 13:30-31), instead of ממלכת (Num 32:33; Deu 3:4, Deu 3:10, etc.); קנּוא (Jos 24:19) instead of קנּא (Exo 20:5; Exo 34:14; Deu 4:24; Deu 5:9, etc.); שׁמע, fama (Jos 6:27; Jos 9:9), for שׁמע (Gen 29:13, etc.); ירא (Jos 22:25) for יראה (Deu 4:10; Deu 5:26, etc.); and lastly, החיל גּבּורי (Jos 1:14; Jos 6:2; Jos 8:3; Jos 10:7) for חיל בּני (Deu 3:18); נאד, a bottle (Jos 9:4, Jos 9:13), for חמת (Gen 21:14-15, Gen 21:19); hitsiyt, to set on fire or burn (Jos 8:8, Jos 8:19); צנח, to spring down (Jos 15:18); קצין, a prince or leader (Jos 10:24); שׁקט, to rest (Jos 11:23; Jos 14:15); and other words besides, which you seek for in vain in the Pentateuch, whereas they frequently occur in the later books.\n\n(Note: How completely the hypothesis that the book of Joshua was written by the Deuteronomist is wrecked on these differences in language, is evident even from the attempts which have been made to set them aside. For example, when Sthelin observes that the later editor retained the form ירחי in the Pentateuch as he found it in the original work, whereas in the book of Joshua he altered the original work into the form he commonly used, this assumption is just as incredible as the hitherto unheard of assertion that the archaistic use of הוּא as a feminine instead of היא is traceable to a later form. What can have induced the later editor, then, to alter the form ממלכת, which he so commonly uses in Deuteronomy, into ממלכוּת in Joshua? The \"reliable\" Bleek prefers, therefore, to take no notice of these differences, or at least to express no opinion about them.)\n\nWhilst the independence of the book of Joshua is thus placed beyond all doubt, its internal unity, or the singleness of the authorship, is evident in general from the arrangement and connection of the contents, as shown above, and in particular from the fact, that in the different parts of the book we neither meet with material differences or discrepancies, nor are able to detect two different styles. The attempt which was formerly made by De Wette, Hauff, and others, to show that there were material discrepancies in the different parts, has been almost entirely given up by Bleek and Sthelin in their introductions. What Bleek still notices in this respect, in chs. 3 and 4, Josh 8:1-29 and other passages, will be examined in our exposition of the chapters in question, along with the arguments which Knobel employs against the unity of the book. The many traces of different modes of thought which were adduced by Sthelin in 1843, have been dropped in his special introduction (1862): the only one that he insists upon now is the fact, that the way in which Joshua acts in Jos 18:1-10 is very different from Jos 14:1-15 ff.; and that in the historical sections, as a rule, Joshua is described as acting very differently from what would be expected from Num 27:21, inasmuch as he acts quite independently, and never asks the high priest to give him an answer through the Urim and Thummim. This remark is so far correct, that throughout the whole book, and not merely in the historical sections, Joshua is never said to have inquired the will of the Lord through the medium of the Urim and Thummim of the high priest, and Eleazar is not mentioned at all in the historical portions. But it does not follow from this that there is any such difference in the mode of thought as would point to a difference of authorship. For, on the one hand, Joshua is blamed in Jos 14:14 for having made a treaty with the Gibeonites, without asking at the mouth of Jehovah, and in this there is evidently a gentle allusion to Num 27:21; and on the other hand, even Num 27:21 by no means implies that God would only make known His will to Joshua through the Urim and Thummim: so that when Joshua is there referred to the high priest for instructions, all other communications, such as those which he received directly from the Lord with regard to the conquest and division of Canaan, are thereby precluded. If the Lord made known to him what he was to do in this respect, partly by the direct communication of His will, and partly by His angel (Jos 5:13.), there was no occasion at all for Eleazar to be mentioned in the historical portion of the book, since the direction of the army to fight battles and conquer towns did not form part of the official functions of the high priest, even if he did accompany Joshua in his campaigns. In the geographical portion, however, Eleazar is only mentioned in connection with the committee of heads of the nation appointed according to the law in Num 34:17. for the distribution of the land (Jos 14:1; Jos 19:51; Jos 21:1); and even here he does not stand out with any peculiar prominence, as Joshua was still at the head of the whole nation when this was performed (Jos 13:1, Jos 13:7). Consequently, not only did Caleb apply to Joshua with the request for the inheritance promised him by the Lord (Jos 14:6.); but even in other cases, where there was no reason for enumerating the different members of the commission for dividing the land, Joshua is mentioned as appointing and superintending the casting of the lots (Jos 18:3-10; Jos 20:1).\n\nThe proofs adduced of the \"double style\" of the book are equally weak. The principal ones are the fact, that the word generally used for tribe in the historical sections is shebet, whereas matteh is the word employed in the geographical sections, and that in the latter the word machaloketh is altogether wanting (Jos 11:23; Jos 12:7). But the interchange of shebet and matteh may be fully explained from the difference in the meaning of these two words, shebet denoting the tribe as a political corporation, possessing independence and power, and matteh having simple regard to its genealogical aspect-a distinction which is not overthrown by the assurance, that \"in Jos 7:14, Jos 7:16, Jos 7:18, and Jos 22:1, as compared with Jos 13:29, and in Jos 3:12, as compared with Num 34:18, the charge is perfectly arbitrary.\" But whether it be involuntary or carefully considered, there is no ground for inferring that there have been two writers engaged upon the work, for the simple reason that both words occur in the historical as well as the geographical sections-sometimes, in fact, in the very same verse, e.g., Jos 13:29 and Num 18:2, where we cannot possibly imagine a fusion of different documents to have taken place. (For further remarks, see at Jos 7:1.) The word machaloketh, however, is not synonymous with mishpachah, as Sthelin supposes, but denotes the various subdivisions of the tribes into families, fathers' houses and families; and this also not only occurs in Jos 11:23 and Jos 12:7, but in the geographical portion also, in Jos 18:10. The other remark, viz., that \"in the place of the אבות ראשׁי, who are the leading actors in the geographical sections, we find the elders, judges, heads ראשׁים and שׁטרים in the historical, or else simply the shoterim (Jos 1:10; Jos 3:2; Jos 8:33; Jos 23:2; Jos 24:1), or the elders,\" is neither quite correct, nor in the least degree conclusive. It is incorrect, inasmuch as even in the geographical portion, namely Jos 17:4, the נשׂיאים are mentioned instead of the raa'sheey 'aabowt, along with Eleazar and Joshua. But the notion upon which this argument is founded is still more erroneous, viz., that \"the נשׂיאים, אבות ראשׁי, זקנים, שׁפטים and שׁטרים are all the same, as we may clearly see from Deu 1:15;\" for the identity of the terms elders and heads with the terms judges and officers (shoterim) cannot possibly be inferred from this passage, in which the judges and shoterim are said to have been chosen from the elders of the nation. Even the \"heads of the fathers' houses\" (see at Exo 6:14) were only a section of the princes and heads of the nation, and those mentioned in the book of Joshua are simply those who were elected as members of the distribution committee, and who are naturally referred to in connection with the division of the land by lot; whereas the judges and shoterim had nothing to do with it, and for this very reason are not mentioned at all in the geographical sections. - And if, instead of confining ourselves to the words, we turn our attention to the facts, all the peculiarities that we meet with in the different parts of the book may be explained in this way, and the seeming differences brought into harmony. In a work which embraces two such different subjects as the forcible conquest and the peaceable distribution of the land of Canaan, the same ideas and expression cannot possibly be constantly recurring, if the words are to be at all in conformity with the actual contents. And not the smallest conclusion can be drawn from such differences as these with regard to the composition of the book; much less can they be adduced as proofs of diversity of authorship. Moreover, the unity of authorship is not to be overthrown by proving, or showing it to be probable, that the author made use of written documents for some of the sections, - such, for example, as the official records prepared for the distribution of the land by lot, - in his description of the possession of the different tribes.\n\nLastly, the historical fidelity of the book of Joshua cannot justly be called in question; and so far as all the narratives and descriptions are concerned, which lie within the sphere of the ordinary laws of nature, this is generally admitted. This applies not only to the description oft he possessions of the different tribes according to their boundaries and towns, which are almost universally acknowledged to have been derived from authentic records, but to such historical passages as the words of Caleb (Jos 14:6.), the address of Phinehas, and the reply of the two tribes and a half (Josh 22), the complaint of the children of Joseph on account of the smallness of the possessions that had fallen to their lot, and Joshua's answer (Jos 17:14.), which are so thoroughly original, and so perfectly appropriate to the persons and circumstances, that their historical credibility cannot be disputed.\n\n(Note: Even Eichhorn, for example, says in his Introduction, \"The words of Caleb, in Jos 14:1., in which he asks for the inheritance that had been promised him, bear too strongly the characteristics of an appeal from the mouth of an old man of eighty years of age, and breathe too thoroughly in every word his spirit, and age, and peculiar situation, for it to be possible that it should be merely the composition of a later writer, who placed himself in imagination in his situation, and put the words into his mouth.\")\n\nIt is chiefly at the miraculous occurrences that the opponents of the biblical revelation have taken offence: partly therefore because of the miracles themselves, and partly because the statement that God commanded the destruction of the Canaanites is irreconcilable with correct (?) views of the Godhead, they deny the historical character of the whole book. But the miracles recorded in this book do not stand alone; on the contrary, they are most intimately connected with the great work of divine revelation, and the redemption of the human race; so that it is only through unscriptural assumptions as to the character of God, and His operations in nature and the world of men, that they can be pronounced unreal, or altogether denied.\n\nAnd the objection, that the destruction of the Canaanites, as an act commanded by God, \"cannot be reconciled even with only half correct notions of the Deity,\" as Eichhorn maintains, rests upon totally unscriptural and irrational views of God and the divine government, which deny a priori all living influence on the part of the \"Deity\" upon the earth and its inhabitants. But the true God is not a Deity who can neither help nor injure men (Jer 10:5); He is the almighty creator, preserver, and governor of the world. This God was Jehovah, who chose Israel for His own people, \"a living God, an everlasting King\" (Jer 10:10); who not only fixed for the nations the bounds of their habitations, but their appointed times as well, that they should seek Him, if haply they might feel after Him, and find Him (Deu 32:8; Act 17:26-27); who, because He has given to every nation upon earth life and being, property and land, to be rightly used, and to promote their own happiness through the glorification of the name of God, possesses both the power and the right to deprive them of all their possessions, and wipe out every trace of them from the earth, if they dishonour and disgrace the name of God by an obstinate abuse of the blessings and gifts entrusted to them. Thus the only true God, who judges the earth in eternally unchangeable wisdom and righteousness, and manifests His wrath in great judgments, as well as His mercy in innumerable blessings to all the children of men, had promised to Abraham that He would give him the land of Canaan for a possession for his seed the children of Israel, when the iniquity of the Amorites, who possessed it at that time, was full, i.e., had reached its full measure (Gen 12:7; Gen 15:13-16). The expulsion of the Canaanites, therefore, from p","order":6,"numberOfChapters":24,"sha256":"aba43949a0f9a43b82004430fda2ba518f4bed2eba2915ca221b982af3291ba3","firstChapterNumber":1,"firstChapterApiLink":"/api/c/keil-delitzsch/JOS/1.json","firstChapterReference":{"commentaryId":"keil-delitzsch","book":"JOS","chapter":1},"lastChapterNumber":24,"lastChapterApiLink":"/api/c/keil-delitzsch/JOS/24.json","lastChapterReference":{"commentaryId":"keil-delitzsch","book":"JOS","chapter":24},"totalNumberOfVerses":141},"chapter":{"number":3,"content":[{"type":"verse","number":1,"content":["Jos 3:1-4\n\"Arrangements for the Passage through the Jordan. - When they reached the Jordan, the Israelites rested till they passed over. לוּן, to pass the night; then in a wider sense to tarry, Pro 15:31; here it means to rest. According to Jos 3:2, they stayed there three days. \"At the end (after the expiration) of three days\" cannot refer to the three days mentioned in Jos 1:11, if only because of the omission of the article, apart from the reasons given in the note upon Jos 1:11, which preclude the supposition that the two are identical. The reasons why the Israelites stayed three days by the side of the Jordan, after leaving Shittim, are not given, but they are not difficult to guess; for, in the first place, before it could be possible to pass into an enemy's country, not only with an army, but with all the people, including wives, children, and all their possessions, and especially when the river had first of all to be crossed, it must have been necessary to make many preparations, which would easily occupy two or three days. Besides this, the Jordan at that time was so high as to overflow its banks, so that it was impossible to cross the fords, and they were obliged to wait till this obstruction was removed. But as soon as Joshua was assured that the Lord would make a way for His people, he issued the following instructions through the proper officers to all the people in the camp: \"When ye see the ark of the covenant of the Lord your God, and (see) the Levitical priests bear it, then ye shall remove from your place, and go after it: yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it; that ye may know the way by which ye must go: for ye have not passed this way yesterday and the day before.\" On the expression \"the Levitical priests,\" see at Deu 31:25, as compared with Jos 3:9 and Jos 17:9. בּינו, both here and in Jos 8:11, should probably be pointed בּינו (vid., Ewald, 266, a.). This command referred simply to the march from the last resting-place by the Jordan into the river itself, and not to the passage through the river, during which the priests remained standing with the ark in the bed of the river until the people had all passed through (Jos 3:8 and Jos 3:17). \n(Note: Knobel maintains that this statement, according to which the Israelites were more than 2000 cubits from the place of crossing, is not in harmony with Jos 3:1, where they are said to have been by the Jordan already; but he can only show this supposed discrepancy in the text by so pressing the expression, they \"came to Jordan,\" as to make it mean that the whole nation was encamped so close to the edge of the river, that at the very first step the people took their feet would touch the water.)\nThe people were to keep about 2000 cubits away from the ark. This was not done, however, to prevent their going wrong in the unknown way, and so missing the ford, for that was impossible under the circumstances; but the ark was carried in front of the people, not so much to show the road as to make a road by dividing the waters of the Jordan, and the people were to keep at a distance from it, that they might not lose sight of the ark, but keep their eyes fixed upon it, and know the road by looking at the ark of the covenant by which the road had been made, i.e., might know and observe how the Lord, through the medium of the ark, was leading them to Canaan by a way which they had never traversed before, i.e., by a miraculous way.\nJos 3:5-6\nJoshua then issued instructions (a) to the people to sanctify themselves, because on the morrow the Lord would do wonders among them; and (b) to the priests, to carry the ark of the covenant in front of the people. The issuing of these commands with the prediction of the miracle presupposes that the Lord had already made known His will to Joshua, and serves to confirm our conclusions as to the arrangement of the materials. The sanctification of the people did not consist in the washing of their clothes, which is mentioned in Exo 19:10, Exo 19:14, in connection with the act of sanctification, for there was no time for this; nor did it consist in merely changing their clothes, which might be a substitute for washing, according to Gen 35:2, or in abstinence from connubial intercourse (Exo 19:15), for this was only the outward side of sanctification. It consisted in spiritual purification also, i.e., in turning the heart to God, in faith and trust in His promise, and in willing obedience to His commandments, that they should lay to heart in a proper way the miracle of grace which the Lord was about to work in the midst of them and on their behalf on the following day. \"Wonders:\" those miraculous displays of the omnipotence of God for the realization of His covenant of grace, which He had already promised in connection with the conquest of Canaan (Exo 34:10). In Jos 3:6, where the command to the priests is given, the fulfilment of the command is also mentioned, and the course of events anticipated in consequence. \n"]},{"type":"verse","number":7,"content":["Commencement of the Crossing. - First of all (in Jos 3:7 and Jos 3:8), the revelation made by God to Joshua, that He would begin this day to make him great, i.e., to glorify him before the Israelites, and the command to the priests who bore the ark of the covenant to stand still in the river, when they came to the water of the Jordan; then (Jos 3:9-13) the publication of this promise and command to the people; and lastly (Jos 3:14-17), the carrying out of the command. אחל, I will begin to make thee great. The miraculous guidance of the people through the Jordan was only the beginning of the whole series of miracles by which the Lord put His people in possession of the promised land, and glorifies Joshua in the sight of Israel in the fulfilment of his office, as He had glorified Moses before. Just as Moses was accredited in the sight of the people, as the servant of the Lord in whom they could trust, by the miraculous division of the Red Sea (Exo 14:31), so Joshua was accredited as the leader of Israel, whom the Almighty God acknowledged as He had His servant Moses, by the similar miracle, the division of the waters of Jordan. Only the most important points in the command of God to the priests are given in v. 8. The command itself is communicated more fully afterwards in the address to the people, in v. 13. When they came with the ark to the end of the waters of Jordan-i.e., not to the opposite side, but to the nearest bank; that is to say, as soon as they reached the water in the bed of the river-they were to stand still (vid., v. 15, and Jos 4:11), in order, as we see from what follows, to form a dam as it were against the force of the water, which was miraculously arrested in its course, and piled up in a heap. Moses divided the waters of the Red Sea with his rod; Joshua was to do the same to the Jordan with the ark of the covenant, the appointed symbol and vehicle of the presence of the Almighty God since the conclusion of the covenant. Wherever the ordinary means of grace are at hand, God attaches the operations of His grace to them; for He is a God of order, who does not act in an arbitrary manner in the selection of His means. \n"]},{"type":"verse","number":9,"content":["The summons to the children of Israel, i.e., to the whole nation in the persons of its representatives, to draw near (גּשׁוּ for גּשׁוּ, as in Sa1 14:38; Rut 2:14) to hear the words of the Lord its God, points to the importance of the following announcement by which Israel was to learn that there was a living God in the midst of it, who had the power to fulfil His word. Jehovah is called a \"living God,\" in contrast with the dead gods of the heathen, as a God who proved himself to be living, with special reference to those \"divine operations by which God had shown that He was living and watchful on behalf of His people; just as His being in the midst of the people did not denote a naked presence, but a striking degree of presence on the part of God in relation to the performance of extraordinary operations, or the manifestation of peculiar care\" (Seb. Schmidt). The God of Israel would now manifest himself as a living God by the extermination of the Canaanites, seven tribes of whom are enumerated, as in Deu 7:1 (see the remarks on this passage). Joshua mentions the destruction of these nations as the purpose which God had in view in the miraculous guidance of Israel through the Jordan, to fill the Israelites with confidence for their entrance into the promised land.\n(Note: \"He extends the force of the miracle beyond their entrance into the land, and properly so, since the mere opening of a way into a hostile country from which there would be no retreat, would be nothing but exposure to death. For they would either easily fall, through being entangled in difficulties and in an unknown region, or they would perish through want. Joshua therefore foretold, that when God drove back the river it would be as if He had stretched out His hand to strike all the inhabitants of the land, and that the proof which He gave of His power in their crossing the Jordan would be a certain presage of victory, to be gained over all the tribes.\") \n"]},{"type":"verse","number":11,"content":["After this inspiriting promise, Joshua informed the people what the Lord intended to do first: \"Behold, the ark of the covenant of the Lord of the whole earth will go before you into Jordan.\" כּל־הארץ 'adown is a genitive dependent upon הברית ארון, the strict subordination of the construct state being loosened in this case by the article before the nomen regens. The punctuators have therefore separated it from the latter by sakeph-katon, without thereby explaining it as in opposition or giving any support to the mistaken exposition of Buxtorff and Drusius, that \"the ark of the covenant is called the ruler of the whole earth.\" The description of Jehovah as \"Lord of the whole earth,\" which is repeated in Jos 3:13, is very appropriately chosen for the purpose of strengthening confidence in the omnipotence of the Lord. This epithet \"exalted the government of God over all the elements of the world, that the Israelites might have no doubt that as seas and rivers are under His control, the waters, although liquid by nature, would become stable at His nod\" (Calvin). The expression, \"passeth over before you into Jordan,\" is more precisely explained in the course of the narrative: the ark of the covenant went (was carried) before the people into the river, and then stood still, as the bulwark of the people, till the passage was completed; so that the word \"before\" indicates the protection which it would afford.\nJos 3:12-13\n\"And take to you (i.e., appoint) twelve men out of the tribes of Israel, one for each tribe.\" For what purpose is not stated here, but is apparent from what follows (Jos 4:2.). The choice or appointment of these men was necessarily commanded before the crossing commenced, as they were to stand by the side of Joshua, or near the bearers of the ark of the covenant, so as to be at hand to perform the duty to be entrusted to them (Jos 4:3.). Joshua then concludes by foretelling the miracle itself: \"It will come to pass, that when the soles of the feet of the priests who bear the ark of the Lord shall settle down in the water of the Jordan, the waters of the Jordan shall be cut off; namely, the waters flowing down from above, and shall stand still as one heap.\" \"Shall be cut off,\" so as to disappear; namely, at the place where the priests stand with the ark of the covenant. This took place through the waters standing still as a heap, or being heaped up, at some distance above the standing-place. אחד נד is an accusative of more precise definition. The expression is taken from the song of Moses (Exo 15:8). \n"]},{"type":"verse","number":14,"content":["The event corresponded to the announcement. - Jos 3:14-16. When the people left their tents to go over the Jordan, and the priests, going before the ark of the covenant, dipped their feet in the water (\"the brim of the water,\" Jos 3:15, as in Jos 3:8), although the Jordan was filled over all its banks throughout the whole time of harvest, the waters stood still: the waters flowing down from above stood as a heap at a very great distance off, by the town of Adam, on the side of Zarthan; and the waters flowing down to the salt sea were entirely cut off, so that the people went through the dried bed of the river opposite to Jericho. Jos 3:14-16 form one large period, consisting of three protases (Jos 3:14, Jos 3:15), the first and third of which are each of them more precisely defined by a circumstantial clause, and also of three apodoses (Jos 3:16). In the protases the construction passes from the infinitive (בּנסע and כּבוא) into the finite verb (נטבּלוּ), - a thing of frequent occurrence (see Ewald, 350). The circumstantial clause (Jos 3:15), \"and the Jordan was filled over all its banks all the days of harvest,\" brings out in all its fulness the miracle of the stoppage of the water by the omnipotence of God. Every attempt to explain the miracle as a natural occurrence is thereby prevented; so that Eichhorn pronounces the clause a gloss, and endeavours in this manner to get rid of it altogether. על־כּל־גּבותיו might mean full against all its banks, flowing with its banks full, or \"full to the brim\" (Robinson, Pal. ii. p. 262, according to the lxx and Vulg.); but if we compare Jos 4:18, \"the waters of Jordan returned to their place, and went over all its banks as before,\" with the parallel passage in Isa 8:7, \"the river comes up over all its channels and goes over all its banks,\" there can be no doubt that the words refer to an overflowing of the banks, and not merely to their being filled to the brim, so that the words must be rendered \"go over the banks.\" But we must not therefore understand them as meaning that the whole of the Ghor was flooded. The Jordan flows through the Ghor, which is two hours' journey broad at Beisan, and even broader to the south of that (see at Deu 1:1), in a valley about a quarter of an hour in breadth which lies forty or fifty feet lower, and, being covered with trees and reeds, presents a striking contrast to the sandy slopes which bound it on both sides. In many places this strip of vegetation occupies a still deeper portion of the lower valley, which is enclosed by shallow banks not more than two or three feet high, so that, strictly speaking, we might distinguish three different banks at the places referred to: namely, the upper or outer banks, which form the first slope of the great valley; the lower or middle banks, embracing that strip of land which is covered with vegetation; and then the true banks of the river's bed (see Burckhardt, Syr. pp. 593ff., and Robinson, Pal. ii. pp. 254ff., and Bibl. Researches, pp. 333ff.). The flood never reaches beyond the lower line of the Ghor, which is covered with vegetation, but even in modern times this line has sometimes been overflowed. For example, Robinson (Pal. ii. p. 255, compared with p. 263) found the river so swollen when he visited it in 1838, that it filled its bed to the very brim, and in some places flowed over and covered the ground where the bushes grew. This rise of the water still takes place at the time of harvest in April and at the beginning of May (see at Lev 23:9.), and therefore really at the close of the rainy reason, and after the snow has been long melted upon Hermon, as it is then that the lake of Tiberias reaches its greatest height, in consequence of the rainy season and the melting of the snow, so that it is only then that the Jordan flows with its full stream into the Dead Sea (Robinson, ii. p. 263). At this time of the year the river cannot of course be waded through even at its shallowest fords, whereas this is possible in the summer season, when the water is low. It is only by swimming that it can possibly be crossed, and even that cannot be accomplished without great danger, as it is ten or twelve feet deep in the neighbourhood of Jericho, and the current is very strong (vid., Seetzen, R. ii. pp. 301, 320-1; Rob. ii. p. 256). Crossing at this season was regarded as a very extraordinary feat in ancient times, so that it is mentioned in Ch1 12:15 as a heroic act on the part of the brave Gadites. It may possibly have been in this way that the spies crossed and recrossed the river a few days before. But that was altogether impossible for the people of Israel with their wives and children.\nIt was necessary, therefore, that the Lord of the whole earth should make a road by a miracle of His omnipotence, which arrested the descending waters in their course, so that they stood still as a heap \"very far,\" sc., from the place of crossing, \"by the town of Adam\" (בּאדם must not be altered into מאדם, from Adam, according to the Keri), \"which is by the side of Zarthan.\" The city of Adam, which is not mentioned anywhere else (and which Luther has erroneously understood as an appellative, according to the Arabic, \"people of the city\"), is not to be confounded with Adamah, in the tribe of Naphtali (Jos 19:36). The town of Zarthan, by the side of which Adam is situated, has also vanished. Van de Velde and Knobel imagine that the name Zarthan has been preserved in the modern Kurn (Horn) Sartabeh, a long towering rocky ridge on the south-west of the ford of Damieh, upon which there are said to be the ruins of a castle. This conjecture is not favoured by any similarity in the names so much as by its situation. For, on the one hand, the mountain slopes off from the end of this rocky ridge, or from the loftiest part of the horn, into a broad shoulder, from which a lower rocky ridge reaches to the Jordan, and seems to join the mountains on the east, so that the Jordan valley is contracted to its narrowest dimensions at this point, and divided into the upper and lower Ghor by the hills of Kurn Sartabeh; and consequently this was apparently the most suitable point for the damming up of the waters of the Jordan (see Robinson, Bibl. Researches, pp. 293-4). On the other hand, this site tallies very well with all the notices in the Bible respecting the situation of the town of Zarthan, or Zeredetha (Kg1 7:46, compared with Ch2 4:17): viz., at Kg1 4:12, where Zarthan is said to have been by the side of the territory of Bethshean; also at Kg1 7:46, where Zarthan and Succoth are opposed to one another; and at Jdg 7:22, where the reading should be צרדתה, according to the Arabic and Syriac versions. Hence Knobel supposes that Adam was situated in the neighbourhood of the present ford Damieh, near to which the remains of a bridge belonging to the Roman era are still to be found (Lynch, Expedition). The distance of Kurn Sartabeh from Jericho is a little more than fifteen miles, which tallies very well with the expression \"very far.\" Through this heaping up of the waters coming down from above, those which flowed away into the Dead Sea (the sea of the plain, see Deu 4:49) were completely cut off (נכרתוּ תּמּוּ are to be taken together, so that תּמּוּ merely expresses the adverbial idea wholly, completely), and the people went over, probably in a straight line from Wady Hesbn to Jericho. \n"]},{"type":"verse","number":17,"content":["But the priests stood with the ark of the covenant \"in the midst of Jordan,\" i.e., in the bed of the river, not merely by the river, \"upon dry ground, הכן,\" lit., firmando, i.e., with a firm foot, whilst all Israel went over upon dry ground, \"till all the people were passed over.\" This could easily have been accomplished in half a day, if the people formed a procession of a mile or upwards in breadth. \n"]}],"introduction":"Passage Through the Jordan - Joshua 3-4\nThe following morning, after the return of the spies into the camp, Joshua proceeded with the people from Shittim to the bank of the Jordan, to complete the necessary preparations there, and then cross the river and enter Canaan (Jos 3:1). The crossing of this boundary river of Canaan, or rather the passage through the bed of the river, which had been dried up by a miracle of divine omnipotence at the place of crossing, is narrated in these two chapters in the following manner: first (Jos 3:1-6), the final preparations for crossing; and then the passage through the bed of the river and the erection of stones as a permanent memorial of this miracle. This is arranged in three parts: viz., Jos 3:7-17, the commencement of the crossing; Jos 4:1-14, its further progress; and Jos 4:15-24, its close. The account is also arranged upon the following plan: in every one of these three sections the command of God to Joshua is mentioned first (cf. Jos 3:7-8; Jos 4:2-3, Jos 4:15-16); then the communication of this command to the people by Joshua; and finally its execution (Jos 3:9-17; Jos 4:4-13, Jos 4:17-20). This arrangement was adopted by the author for the purpose of bringing distinctly out to view, not only the miracle itself, but also the means with which God associated the performance of the miracle, and also of impressing deeply upon the memory of the people both the divine act and the end secured. In doing this, however, some repetitions were inevitable, in consequence of the endeavour, so peculiar to the Hebrew mode of writing history to mark and round off the several points in the occurrences described, by such comprehensive statements as anticipate the actual course of events. It is to this arrangement and dovetailing of the differing points that we must attribute the distribution of the revelation and commands which Joshua received from God, over the several portions of the history; and consequently we are not to suppose, that at each separate point during the passage God revealed to Joshua what he was to do, but must rather assume that He actually revealed and commanded whatever was requisite all at once, on the day before the miraculous passage.\n(Note: The assertion made by Paulus, Eichhorn, Bleek, Knobel, and others, that the account is compounded from two different document, is founded upon nothing else than a total oversight of the arrangement explained above and doctrinal objections to its miraculous contents. The supposed contradictions, which are cited as proofs, have been introduced into the text, as even Hauff acknowledges (Offenbarungsgl. pp. 209, 210).) \n"},"thisChapterLink":"/api/c/keil-delitzsch/JOS/3.json","thisChapterReference":{"commentaryId":"keil-delitzsch","book":"JOS","chapter":3},"nextChapterApiLink":"/api/c/keil-delitzsch/JOS/4.json","nextChapterReference":{"commentaryId":"keil-delitzsch","book":"JOS","chapter":4},"previousChapterApiLink":"/api/c/keil-delitzsch/JOS/2.json","previousChapterReference":{"commentaryId":"keil-delitzsch","book":"JOS","chapter":2},"numberOfVerses":6}