约书亚记 5:6

Chinese NCV (Simplified)

以色列人在曠野走了四十年，直到全國的人，就是從埃及出來能作戰的男丁，都滅盡了，因為他們不聽耶和華的話；耶和華曾經向他們起誓，必不容許他們看見耶和華向他們列祖起誓要賜給我們的地，就是流奶與蜜的地。

Parallel Translations

Chinese Union (Simplified)
以 色 列 人 在 旷 野 走 了 四 十 年 ， 等 到 国 民 ， 就 是 出 埃 及 的 兵 丁 ， 都 消 灭 了 ， 因 为 他 们 没 有 听 从 耶 和 华 的 话 。 耶 和 华 曾 向 他 们 起 誓 ， 必 不 容 他 们 看 见 耶 和 华 向 他 们 列 祖 起 誓 、 应 许 赐 给 我 们 的 地 ， 就 是 流 奶 与 蜜 之 地 。

Contextual Overview

¹ All the kings of the Amorites west of the Jordan and the Canaanite kings living by the Mediterranean Sea heard that the Lord dried up the Jordan River until the Israelites had crossed it. After that they were scared and too afraid to face the Israelites. ² At that time the Lord said to Joshua, "Make knives from flint stones and circumcise the Israelites." ³ So Joshua made knives from flint stones and circumcised the Israelites at Gibeath Haaraloth. ⁴ This is why Joshua circumcised the men: After the Israelites left Egypt, all the men old enough to serve in the army died in the desert on the way out of Egypt. ⁵ The men who had come out of Egypt had been circumcised, but none of those who were born in the desert on the trip from Egypt had been circumcised. ⁶ The Israelites had moved about in the desert for forty years. During that time all the fighting men who had left Egypt had died because they had not obeyed the Lord . So the Lord swore they would not see the land he had promised their ancestors to give them, a fertile land. ⁷ Their sons took their places. But none of the sons born on the trip from Egypt had been circumcised, so Joshua circumcised them. ⁸ After all the Israelites had been circumcised, they stayed in camp until they were healed. ⁹ Then the Lord said to Joshua, "As slaves in Egypt you were ashamed, but today I have removed that shame." So Joshua named that place Gilgal, which it is still named today.

Bible Verse Review
  from Treasury of Scripure Knowledge

walked: Numbers 14:32-34, Deuteronomy 1:3, Deuteronomy 2:7, Deuteronomy 2:14, Deuteronomy 8:4, Psalms 95:10, Psalms 95:11, Jeremiah 2:2

sware that: Numbers 14:23, Hebrews 3:11

a land: Exodus 3:8, Exodus 3:17, Ezekiel 20:6, Ezekiel 20:15, Joel 3:18

Reciprocal: Genesis 27:28 - plenty Genesis 34:25 - sore Exodus 33:3 - a land Numbers 13:27 - General Deuteronomy 27:3 - a land Joshua 24:7 - ye dwelt Judges 11:16 - walked Hebrews 3:9 - forty

Cross-References

Genesis 4:26
Seth also had a son, and they named him Enosh. At that time people began to pray to the Lord .

Gill's Notes on the Bible

For the children of Israel walked forty years in the wilderness,.... Wanting a few days, the round number is given: not forty two, as the Septuagint version:

till all the people [that were] men of war, which came out of Egypt,

were consumed; all that were above twenty years of age, excepting Joshua and Caleb:

because they obeyed not the voice of the Lord; but murmured against him, and against his servants, and particularly against Aaron, being the high priest; and chiefly because of the report of the spies, and their murmurs then, which so incensed the Lord against them, that he threatened them with an entire consumption of their carcasses, and which accordingly was fulfilled, to which the following clause refers:

unto whom the Lord sware, that he would not show them the land which the Lord sware unto their fathers that he would give us, a land that floweth with milk and honey; see Numbers 14:23.

Barnes' Notes on the Bible

Of the whole nation those only were already circumcised at the time of the passage of the Jordan who had been under twenty years of age at the time of the complaining and consequent rejection at Kadesh (compare the marginal reference). These would have been circumcised before they left Egypt, and there would still survive of them more than a quarter of a million of thirty-eight years old and upward.

The statements of these verses are of a general kind. The “forty years” of Joshua 5:6 is a round number, and the statement in the latter part of Joshua 5:5 cannot be strictly accurate. For there must have been male children born in the wilderness during the first year after the Exodus, and these must have been circumcised before the celebration of the Passover at Sinai in the first month of the second year (compare Numbers 9:1-5, and Exodus 12:48). The statements of the verses are, however, sufficiently close to the facts for the purpose in hand; namely, to render a reason for the general circumcising which is here recorded.

The reason why circumcision was omitted in the wilderness, was that the sentence of Numbers 14:28 ff placed the whole nation for the time under a ban; and that the discontinuance of circumcision, and the consequent omission of the Passover, was a consequence and a token of that ban. The rejection was not, indeed, total, for the children of the complainers were to enter into the rest; nor final, for when the children had borne the punishment of the fathers’ sins for the appointed years, and the complainers were dead, then it was to be removed, as now by Joshua. But for the time the covenant was abrogated, though God’s purpose to restore it was from the first made known, and confirmed by the visible marks of His favor which He still vouchsafed to bestow during the wandering. The years of rejection were indeed exhausted before the death of Moses (compare Deuteronomy 2:14): but God would not call upon the people to renew their engagement to Him until He had first given them glorious proof of His will and power to fulfill His engagements to them. So He gave them the first fruits of the promised inheritance - the kingdoms of Sihon and Og; and through a miracle planted their feet on the very soil that still remained to be conquered; and then recalled them to His covenant. It is to be noted, too, that they were just about to go to war against foes mightier than themselves. Their only hope of success lay in the help of God. At such a crisis the need of full communion with God would be felt indeed; and the blessing and strength of it are accordingly granted.

The revival of the two great ordinances - circumcision and the Passover - after so long an intermission could not but awaken the zeal and invigorate the faith and fortitude of the people. Both as seals and as means of grace and God’s good purpose toward them then, the general circumcision of the people, followed up by the solemn celebration of the Passover - the one formally restoring the covenant and reconciling them nationally to God, the other ratifying and confirming all that circumcision intended - were at this juncture most opportune.