Seven days Israel circles Jericho, seven priests with seven shofars before the ark; at the long blast the wall falls flat where it stands. The city is devoted to Hashem, and Rahab's household alone is spared.
Tap any Hebrew word to reveal its root, value, and meanings.
Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in.—
verse value 2633
Insights
Verse structure: 10 words, 41 letters. The shortest word is "going·in" (בָּֽא, 2 letters) and the longest is "and·Jericho" (וִֽירִיחוֹ֙, 6 letters). 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·Jericho" (וִֽירִיחוֹ֙), "shutting" (סֹגֶ֣רֶת), "and·shut" (וּמְסֻגֶּ֔רֶת). The root סגר appears 2 times in this verse. 8 unique roots are used. Frequent roots: "son" (root בן, 156x in Joshua); "Israel" (root ישראל, 112x in Joshua); "from·face·of" (root פנים, 91x in Joshua). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 6 and 4 words. Full calculation: וִֽירִיחוֹ֙ [and·Jericho] (240) + סֹגֶ֣רֶת [shutting] (663) + וּמְסֻגֶּ֔רֶת [and·shut] (709) + מִפְּנֵ֖י [from·face·of] (180) + בְּנֵ֣י [son] (62) + יִשְׂרָאֵ֑ל [Israel] (541) + אֵ֥ין [nothing] (61) + יוֹצֵ֖א [going·forth] (107) + וְאֵ֥ין [and·nothing] (67) + בָּֽא [going·in] (3) = 2633.
Rashi
Shut up and well shut. As its translation: achida b'dashin de'farzla (held fast with iron doors), and metakfa b'evrin de'nachash (reinforced with bars of copper).
Radak
"And Jericho was shut up and tightly shut." "Shut up" means that its inhabitants were enclosed within it, so that no person would exit the city; and "tightly shut" means that no person would enter within it. Its explanation is found at its conclusion: "No one goes out, and no one comes in." Alternatively, the duplication of "shut up" and "tightly shut" is to teach that the closing was thorough, as the Targum states: "It was held fast by its doors," etc.
Metzudat David
"Closed and locked." This means that it was always closed with doors and a bolt, and now they added further to its closure on account of the Israelites, and they did not permit anyone to exit from it or enter into it, so that he would not know the entrances of the city.
And Hashem said to Joshua: ‘See, I have given into your hand Jericho, and the king thereof, even the mighty men of valour.
verse value 3218
Insights
Verse structure: 10 words, 50 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "see" (רְאֵה֙, 3 letters) and the longest is "to·Joshua" (אֶל־יְהוֹשֻׁ֔עַ, 7 letters). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·said" (root אמר, 140x in Joshua); "to·Joshua" (root איל, 135x in Joshua). First appearance of the root מלכה ("and·its·king") in Joshua. The etnachta (major mid-verse pause) falls on 'and·its·king', dividing the verse into phrases of 8 and 2 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + יְהֹוָה֙ [Hashem] (26) + אֶל־יְהוֹשֻׁ֔עַ [to·Joshua] (422) + רְאֵה֙ [see] (206) + נָתַ֣תִּי [I·gave] (860) + בְיָֽדְךָ֔ [hand] (36) + אֶת־יְרִיח֖וֹ [Jericho] (635) + וְאֶת־מַלְכָּ֑הּ [and·its·king] (502) + גִּבּוֹרֵ֖י [the·mighty·men·of] (221) + הֶחָֽיִל [strength] (53) = 3218.
Radak
"And the Lord said to Joshua." By means of the angel who appeared to him, and he is called by the name of the Lord who sent him. And similarly, we found this regarding the angel who appeared to Gideon, where it says, "The Lord said to him, 'I will be with you.'" And our Sages of blessed memory stated: "My name is within him." Rabbi Shimon ben Lakish said: This teaches that the Holy One, Blessed be He, shares His name with every angel.
"Men of valor." This refers to the men of Jericho and their king; even though they were men of valor, I have given them into your hand.
Metzudat David
"Heroes of the army." He means to say: even though they are heroes of the army.
Malbim
"And He said": And then the Lord said to him that despite all this, He would deliver Jericho into his hand, along with its king and army, even though they were mighty warriors; and not by military strength would he prevail, but rather through a miracle.
And you shall compass the city, all the men of war, going about the city once. Thus shall you do six days.
verse value 5113
Insights
Verse structure: 13 words, 52 letters. The shortest word is "all" (כֹּ֚ל, 2 letters) and the longest is "the·city" (אֶת־הָעִ֗יר, 6 letters). Words sharing gematria 686: the·city, the·city. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·you·will·turn" (וְסַבֹּתֶ֣ם), "going·about" (הַקֵּ֥יף), "you·shall·do" (תַעֲשֶׂ֖ה). The root עיר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "the·city" (root עיר, 138x in Joshua); "all" (root כל, 96x in Joshua); "days" (root יום, 79x in Joshua). First appearance of the root סבב ("and·you·will·turn") in Joshua. First appearance of the root פעם ("stroke") in Joshua. The etnachta (major mid-verse pause) falls on 'one', dividing the verse into phrases of 9 and 4 words. Full calculation: וְסַבֹּתֶ֣ם [and·you·will·turn] (508) + אֶת־הָעִ֗יר [the·city] (686) + כֹּ֚ל [all] (50) + אַנְשֵׁ֣י [man] (361) + הַמִּלְחָמָ֔ה [battle] (128) + הַקֵּ֥יף [going·about] (195) + אֶת־הָעִ֖יר [the·city] (686) + פַּ֣עַם [stroke] (190) + אֶחָ֑ת [one] (409) + כֹּ֥ה [thus] (25) + תַעֲשֶׂ֖ה [you·shall·do] (775) + שֵׁ֥שֶׁת [six] (1000) + יָמִֽים [days] (100) = 5113.
Radak
He encircled the city. It is written with a yod, as though it were vocalized with a hirik, even though it is actually vocalized with a tsere; and so too "vatagged livnei Yisrael" [she told the children of Israel] and "yaggid davar" [he will tell a word].
"Thus you shall do for six days." One should not inquire into the reason for the Creator's decrees: why was this circuit performed, and what is the rationale for seven priests, seven shofars, seven circuits, and seven days? Nor should one ask why the circuit was accompanied by a teruah blast, to terrify the people within the city, so that the wall would collapse beneath it, so that all the nations of the earth would know that the Lord fights for Israel not with sword and spear. The numerical significance of seven is known in its esoteric meaning to those versed in wisdom. Likewise, there are seven altars, seven bulls, and seven rams, and the seventh is the chosen one among days, months, and years.
Ralbag
And the Lord consented to do all these wonders with the ark of the Lord, to guide Israel to keep and do according to all that is written in it. And these wonders were in this manner of strangeness, in order to cast terror on those nations when they hear these great wonders that God does for Israel. And this number was for sevens -- that is to say, they surrounded the city seven days, and there were seven priests and seven ram's-horn trumpets [shofars of the yovel]. And on the seventh day they surrounded it seven times, as we mentioned, like the number of the seven that we mentioned in the Torah, like the sabbatical year and seven sabbatical years and seven sabbaths of years and seven days and seven times and seven days of Passover and seven days of Sukkot. And the Lord consented to perform this wonder through this great blast, so that Israel be aroused and awakened from their deep sleep and pay attention to the matter of these great wonders, in order that they fear the Lord. And although the great blast has a little impression in this wonder, for the strong voice moves the air with strong movement -- but it is not possible that from this movement come such a wonderful effect that the strong wall fall under it, unless a wonder be joined to it.
Metzudat David
Thus you shall do: to circumambulate once a day.
Metzudat Zion
הֵקִיף (he-k'ef, went around). A matter of circling, like (Psalms 88:18) they surrounded me together.
Malbim
The Questions (3): Why does it duplicate [saying both] "and you shall go around" and "encompass"?
"And you shall go around [the city]." This teaches that it was not for the Ark to go around with Joshua alone, but rather all the men of war were to go around [the city].
The word *hakeif* (there is a difference between *sivuv* and *hakeif*, in that *sivuv* is also used for an incomplete encircling, whereas *hakeif* is used only for a complete encircling from all four directions, as stated in the commentary on the Torah [Leviticus 1:5, verse 5: "all around the altar"]). It adds that they shall encircle it from its four sides:
And seven priests shall bear seven rams’horns before the ark; and the seventh day you shall compass the city seven times, and the priests shall blow with the horns.
verse value 6672
Insights
Verse structure: 17 words, 88 letters. The shortest word is "seven" (שֶׁ֣בַע, 3 letters) and the longest is "the·rams" (הַיּֽוֹבְלִים֙, 7 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·in·the·day" (וּבַיּוֹם֙), "you·will·turn" (תָּסֹ֥בּוּ), "they·shall·blow" (יִתְקְע֖וּ). The root שבע appears 3 times in this verse. 13 unique roots are used. Frequent roots: "the·city" (root עיר, 138x in Joshua); "to·face·of" (root פנים, 91x in Joshua); "and·in·the·day" (root יום, 79x in Joshua). First appearance of the root שופר ("horns·of") in Joshua. First appearance of the root יובל ("the·rams") in Joshua. The etnachta (major mid-verse pause) falls on 'times', dividing the verse into phrases of 14 and 3 words.
Rashi
Ha-yovelim. Rams [i.e., the shofars were made from rams' horns].
Radak
The rams. The rams, and in the words of our Sages of blessed memory, Rabbi Akiva said: When I went to Arabia, I heard that they called a ram a "yovla."
Metzudat David
They shall blow. On every day, at the time they go around:
Metzudat Zion
הַיּוֹבְלִים (ha-yovlim, the rams). The rams; so does the Targum render it.
Malbim
And seven. The vanguard walked before the priests, and the priests with their trumpets followed the vanguard, preceding the Ark, as it is stated in verse 9:
"And the priests shall blow [the horns]." This means that throughout all seven days. Now, it was their custom to blow a steady blast (tekiah) on a day of joy, and to sound a varied blast (teruah) on a day of war against the enemy, as it is stated (Numbers 10:9–10): "And when you go to war... and you shall sound an alarm... and on your days of joy... you shall blow...," [the verse] informed them that now the priests shall blow [a steady blast] as a sign of joy and victory.
And it shall be, that when they make a long blast with the ram’s horn, and when you hear the sound of the horn, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall go up every man straight before him.’
verse value 6407
Insights
Verse structure: 20 words, 91 letters. Notable word values: "and·it·shall·be" (וְהָיָ֞ה) = 26, the value of the divine name Hashem. The shortest word is "the·people" (הָעָ֖ם, 3 letters) and the longest is "when·you·hear" (כְּשׇׁמְעֲכֶם֙, 6 letters). 8 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "when·sounds·long" (בִּמְשֹׁ֣ךְ), "with·the·horn" (בְּקֶ֣רֶן), "to" (הַיּוֹבֵ֗ל). The root שמע appears 2 times in this verse. 19 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 150x in Joshua); "the·city" (root עיר, 138x in Joshua); "all·the·people" (root כל, 96x in Joshua). First appearance of the root רוע ("they·cry") in Joshua. The etnachta (major mid-verse pause) falls on 'great', dividing the verse into phrases of 12 and 8 words.
Rashi
In the long blast. In the final blast, when the blower prolonged the sound.
Under it. In its place.
Radak
"במשוך" – when he prolonged the tekiah.
"When you hear the voice of the shofar." It is written with a bet and read with a kaf, and the meaning is the same.
"And the wall of the city fell beneath it." One ought to ask: Since the house of Rahab was built into the wall, if we were to say that the wall collapsed and she and her father’s house were saved, this is untenable, for had such a miracle occurred, the Scripture would have recounted it. Moreover, the verse states, "Go to the harlot’s house and bring out the woman from there," indicating that the house remained standing and did not collapse. However, what appears to me is that not the entire wall of the city fell, but only the portion of the wall facing the city, opposite the camp of Israel, collapsed. The people ascended, each man straight before him, and the house of Rahab was situated in the wall on another side that did not collapse. And what is meant by "beneath it" is that it was swallowed up in its place, beneath the ground, with only a small portion of it remaining visible on the surface of the earth as a memorial to the miracle.
Metzudat David
"The voice of [the shofar]." This means: that specific voice which is prolonged in a drawn-out blast.
"Each man straight ahead of him." They will not need to encircle and ascend upon it, for the entire wall will fall.
Metzudat Zion
בִּמְשׁוֹךְ (bimshokh, when it is drawn out). At the prolongation of the blast.
Malbim
"In drawing out, when you hear." This means that immediately upon the sounding of the long blast, the people shall sound the short blasts, until the two sounds are intermingled and become frequent. And by this you shall understand the verse below (16):
And Joshua the son of Nun called the priests, and said to them: ‘Take up the ark of the covenant, and let seven priests bear seven rams’horns before the ark of Hashem.’
verse value 5687
Insights
Verse structure: 18 words, 88 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "lift" (שְׂא֖וּ, 3 letters) and the longest is "to·the·priests" (אֶל־הַכֹּ֣הֲנִ֔ים, 8 letters). Words sharing gematria 317: and·called, they·will·lift. 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "rams" (יֽוֹבְלִ֔ים). The root נשא appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·said" (root אמר, 140x in Joshua); "to·the·priests" (root איל, 135x in Joshua). The etnachta (major mid-verse pause) falls on 'covenant', dividing the verse into phrases of 9 and 9 words.
Malbim
"And he called." I have already written that at the time this utterance came to him, he was with the Ark and the people before Jericho, for he intended to begin the war. Until then, the Levites had carried it, and he commanded that the priests should carry it, for after wonders would be performed through it, it is fitting that the priests should carry it (as stated above, 3:5).
And he said to the people: ‘Pass on, and compass the city, and let the armed body pass on before the ark of Hashem.’
verse value 2584
Insights
Verse structure: 11 words, 52 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "pass·on" (עִבְר֖וּ, 4 letters) and the longest is "and·they·said" ((ויאמרו), 6 letters). Words sharing gematria 257: and·said, chest. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·turn" (וְסֹ֣בּוּ), "shall·pass" (יַעֲבֹ֕ר). The root אמר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·they·said" (root אמר, 140x in Joshua); "the·city" (root עיר, 138x in Joshua). The etnachta (major mid-verse pause) falls on 'the·city', dividing the verse into phrases of 6 and 5 words. Full calculation: (ויאמרו) [and·they·said] (263) + וַיֹּ֙אמֶר֙ [and·said] (257) + אֶל־הָעָ֔ם [to·the·people] (146) + עִבְר֖וּ [pass·on] (278) + וְסֹ֣בּוּ [and·turn] (74) + אֶת־הָעִ֑יר [the·city] (686) + וְהֶ֣חָל֔וּץ [and·the·armed] (145) + יַעֲבֹ֕ר [shall·pass] (282) + לִפְנֵ֖י [to·face·of] (170) + אֲר֥וֹן [chest] (257) + יְהֹוָֽה [Hashem] (26) = 2584.
Radak
“And He said to the people.” It is written with a vav, and its meaning is Joshua and the priests; and it is read without a vav, and its meaning is Joshua.
Metzudat Zion
וְהַחֹלֶץ (ve-ha-cholets, and the vanguard). They are the Reubenites and Gadites and the half-tribe of Manasseh, all were very well armed, as it is written of them (Deuteronomy 3:18) you shall cross over armed.
Malbim
The Questions (7): What is [the meaning of] "pass over and circle [the city]"? To where do they pass?
"Pass over." For until now, the Ark always walked at the head of the people (as stated above III, 2), and now they were commanded that the people should walk before the Ark (as stated above IV). Therefore, it is said, "Pass over before the Ark." And behold, until now the vanguard, namely the sons of Reuben and the sons of Gad, walked before the sons of Israel (as stated above IV, 2). And now the order was reversed, so that the most important element would be at the rear: the Ark walked, and before it the vanguard, and before them the entire people. This is what it says, "And the vanguard shall pass over before the Lord's Ark," and it would be intermediate between the people and the Ark.
Since it was possible that the people would stand in their place, and the vanguard would return behind them to walk after the people, and afterward the Ark would return behind the vanguard—but this would not be an honor to the Ark—He commanded that the Ark and the vanguard behind it should stand still, and first the people should pass over, until they came to the front. Then the vanguard passed over and stood between the people and the Ark, and the Ark was at the rear.
The reason for this order was to show that the victory would be through the Ark, and it was necessary that the vanguard be close to it, just as the Kereti and Peleti [royal guard] encamp around the commander of the army. Also, this was indeed the condition, as it is written (Numbers 32:21), "And every man of the vanguard shall pass over before the Lord for war." This is explained more fully in what is written above in section 1, verse 13, that the beginning of the condition that Moses stipulated with them was that they would go as vanguard before the Lord, because he thought that the entire war would be by miracle. Then they would not walk before the sons of Israel, but only before the Ark, which is the fighter and the conqueror. Afterward, he saw that the war would be close to nature and in the manner of conquest, and it was necessary that they walk before the sons of Israel, who are the fighters and the conquerors. But in the war of Jericho, where the conquest was miraculous, what was written, "And every man of the vanguard shall pass over before the Lord," was fulfilled, and they did not walk before the sons of Israel, but only before the Ark.
And it was so, that when Joshua had spoken to the people, the seven priests bearing the seven rams’horns before Hashem passed on, and blew with the horns; and the ark of the covenant of Hashem followed them.
verse value 6485
Insights
Verse structure: 20 words, 97 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "going" (הֹלֵ֖ךְ, 3 letters) and the longest is "the·rams" (הַיּֽוֹבְלִים֙, 7 letters). Words sharing gematria 26: Hashem, Hashem. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "when·speaking" (כֶּאֱמֹ֣ר), "and·ark·of" (וַֽאֲרוֹן֙). The root שבע appears 2 times in this verse. 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·it·was" (root היה, 150x in Joshua); "when·speaking" (root אמר, 140x in Joshua). The etnachta (major mid-verse pause) falls on 'with·the·horns', dividing the verse into phrases of 15 and 5 words.
Radak
"And it came to pass when he had spoken." It is written with a kaph.
Metzudat David
"And it was, as had been said." This means: they did so, just as Joshua had told the people; "and the seven [priests carrying the shofars]…," etc.
Malbim
The Questions (8): What is written, "And it came to pass, as Joshua had said," lacks clarity, for the predicate of the statement is missing: What was it then? And the explanation of the commentators is strained: Why does it repeat "they passed" and "they blew," [as in] "they went and they blew"?
"And it came to pass, when Joshua had spoken to the people, saying, 'Pass on and blow with the trumpets'" — this means: Do not think that when the priests and the Ark stood still and waited until all the people had passed by and the vanguard had gone before the Ark (as stated above, verse 7), they did not blow the trumpets, because they were not commanded to blow except at the time they were to circle the city. Therefore, the text clarifies that at the time Joshua spoke to the people (at the time he gave them the commandment stated in verse 7, "Pass on and circle the city"), and by then the seven priests bearing the seven trumpets had already stood before the Lord, at that very time they passed on and blew the trumpets. That is to say, the people passed on at that time before the Ark, and the priests blew the trumpets throughout the entire time that the people were passing, until, once the people had passed by, the order was established whereby the Ark of the Covenant of the Lord went after them, meaning after the people.
And the armed men went before the priests that blew the horns, and the rearward went after the ark, [the priests] blowing with the horns continually.
verse value 5018
Insights
Verse structure: 14 words, 68 letters. Verse gematria: 5018 is divisible by 26, the value of the divine name Hashem. The shortest word is "going" (הֹלֵ֔ךְ, 3 letters) and the longest is "the·horns" (הַשּׁוֹפָר֑וֹת, 7 letters). Words sharing gematria 55: going, going. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "blowing" (תֹּקְעֵ֖י), "the·horns" (הַשּׁוֹפָר֑וֹת). The root הלך appears 3 times in this verse. 9 unique roots are used. Frequent roots: "to·face·of" (root פנים, 91x in Joshua); "going" (root הלך, 51x in Joshua); "after" (root אחר, 43x in Joshua). The etnachta (major mid-verse pause) falls on 'the·horns', dividing the verse into phrases of 7 and 7 words.
Rashi
And the vanguard. The children of Reuben and the children of Gad were passing before them, because the children of Gad were mighty men and struck with a strong arm, as it is said (Deuteronomy 33:20): "and he tears off the arm, even the crown of the head."
Radak
And the forerunners. They interpreted this to mean that they were the sons of Reuben, the sons of Gad, and the half-tribe of Manasseh, who crossed over as forerunners ahead of their brethren.
"Those who blow [the shofar]." It is written with a vav, and its meaning is "those who blew," whereas the vocalized text reads "tok'ei" (those who blow), and this is clear.
And the gatherer. The Targum states regarding it: "Shivta de-Dan" [the tribe of Dan], for it was the last among the banners, as it is said concerning it: "rear guard for all the camps."
"Going and blowing." This does not refer to the gatherers, who did not blow [the shofar]; rather, it is as the Targum states: "and the priests were walking and blowing the horns."
Metzudat David
"[The] blowers of the horns." This refers back to the priests:
“Walk and blow.” His intention is to say that the priests did not stand still at the time of blowing [the shofar], but rather they walked and blew.
Metzudat Zion
וְהַמְאָסֵף (ve-hama'asef, and the rear guard). The camp banner of Dan is called ma'asef (rear guard), because they went last, and they gathered all who lagged behind from the camps that went first.
Malbim
And the vanguard walks before the priests. It is an intermediary between the people and the Ark (as stated above, verse 7). And do not say that all the priests were adjacent to the Ark, but rather only the seven priests who sounded the shofars, for the remaining priests walked with the tribe of Levi, among the people.
"And the gatherer." This was the tribe of Dan, which marched behind the Ark, for all the other tribes marched before it, ahead of the vanguard.
"Walking, and blowing the horns." And even while they were marching, they did not cease from blowing the trumpets (for the preceding verse refers to the blowing that occurred while they were standing still, until the people had passed by).
And Joshua commanded the people, saying: ‘You shall not shout, nor let your voice be heard, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall you shout.’
verse value 5500
Insights
Verse structure: 17 words, 81 letters. Verse gematria: 5500 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "and·not·you·shall·sound" (וְלֹא־תַשְׁמִ֣יעוּ, 9 letters). Words sharing gematria 101: commanded, to·you. 8 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·the·people" (וְאֶת־הָעָם֩), "you·shall·sound·short·blasts" (תָרִ֙יעוּ֙), "and·not·you·shall·sound" (וְלֹא־תַשְׁמִ֣יעוּ). The root רוע appears 3 times in this verse. 14 unique roots are used. Frequent roots: "saying" (root אמר, 140x in Joshua); "Joshua" (root יהושע, 125x in Joshua); "day" (root יום, 79x in Joshua). The etnachta (major mid-verse pause) falls on 'word', dividing the verse into phrases of 11 and 6 words.
Radak
“Until the day I say to you”: Some explain it as “at the time,” like “the day I cried out in the night,” but there is no need for this; rather, its meaning is according to its plain sense: it is the seventh day.
Ralbag
And Joshua commanded them not to blast nor let their voice be heard until the seventh day, so that the people of the city not feel it and throw stones from the wall. And although it was possible for God to save them from this by way of wonder, it is not the way of God to perform wonders in vain, and in places where it is possible without wonder.
Malbim
"You shall not raise a shout of joy. Nor shall you make your voices heard with a cry. Nor shall any word go forth from your mouths, in a whisper."
Until the day. On the seventh day:
So he caused the ark of Hashem to compass the city, going about it once; and they came into the camp, and lodged in the camp.
verse value 2181
Insights
Verse structure: 10 words, 48 letters. The shortest word is "going·about" (הַקֵּ֖ף, 3 letters) and the longest is "the·ark·of·Hashem" (אֲרוֹן־יְהֹוָה֙, 8 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·he·turned" (וַיַּסֵּ֤ב), "going·about" (הַקֵּ֖ף), "and·lodged" (וַיָּלִ֖ינוּ). The root מחנה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "the·city" (root עיר, 138x in Joshua); "and·they·came" (root בוא, 58x in Joshua); "one" (root אחד, 52x in Joshua). The etnachta (major mid-verse pause) falls on 'one', dividing the verse into phrases of 6 and 4 words. Full calculation: וַיַּסֵּ֤ב [and·he·turned] (78) + אֲרוֹן־יְהֹוָה֙ [the·ark·of·Hashem] (283) + אֶת־הָעִ֔יר [the·city] (686) + הַקֵּ֖ף [going·about] (185) + פַּ֣עַם [stroke] (190) + אֶחָ֑ת [one] (409) + וַיָּבֹ֙אוּ֙ [and·they·came] (25) + הַֽמַּחֲנֶ֔ה [encampment] (108) + וַיָּלִ֖ינוּ [and·lodged] (112) + בַּֽמַּחֲנֶֽה [in·the·camp] (105) = 2181.
Radak
"And the ark of the Lord went around the city." Meaning: Joshua led the ark around the city.
“Encircling.” The ark of the Lord encircled the city once, and this occurred on the first day, the first day of the week. Thus our Sages of blessed memory received by tradition, for on the seventh day when Jericho was captured, it was the Sabbath. And even though they killed and burned on the Sabbath, He who commanded regarding the Sabbath also commanded to desecrate the Sabbath in the conquest of Jericho. Likewise in the other cities upon which the Israelites were besieging, and they said in tradition: “Until it goes down,” even on the Sabbath. And just as He commanded to offer burnt offerings on the Sabbath.
Malbim
“And they came unto the camp.” They returned to Gilgal, for there was the camp (as is stated below 9:6, 10:6, and in all places).
And Joshua rose early in the morning, and the priests took up the ark of Hashem.
verse value 2208
Insights
Verse structure: 7 words, 35 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "in·the·morning" (בַּבֹּ֑קֶר, 4 letters) and the longest is "the·priests" (הַכֹּהֲנִ֖ים, 6 letters). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "Joshua" (root יהושע, 125x in Joshua); "the·priests" (root כהן, 35x in Joshua). The etnachta (major mid-verse pause) falls on 'in·the·morning', dividing the verse into phrases of 3 and 4 words. Full calculation: וַיַּשְׁכֵּ֥ם [and·rose·early] (376) + יְהוֹשֻׁ֖עַ [Joshua] (391) + בַּבֹּ֑קֶר [in·the·morning] (304) + וַיִּשְׂא֥וּ [and·they·lifted] (323) + הַכֹּהֲנִ֖ים [the·priests] (130) + אֶת־אֲר֥וֹן [chest] (658) + יְהֹוָֽה [Hashem] (26) = 2208.
Metzudat David
"He rose early." On the second day:
Malbim
Questions (12–13): Why did he rise early on that day, and not on the first day? And why did he recount again that the priests carried [the Ark], and that seven priests carried seven shofars? Should it not have been stated briefly that it was done as on the first day? Likewise, why the repetition of "they walked and blew," [and] "walking and blowing"?
"And they rose early." On the first day they did not need to rise early, for they were within the domain of Jericho (as stated above 5:13; and 6:1).
"And the priests took up..." Now, the priests took it up immediately, from Gilgal to Jericho, which was not so on the first day, for until Jericho the Levites carried it, since the Divine utterance came while Joshua was in Jericho (as stated above, chapter 6).
And the seven priests bearing the seven rams’horns before the ark of Hashem went on continually, and blew with the horns; and the armed men went before them; and the rearward came after the ark of Hashem, [the priests] blowing with the horns continually.
verse value 7437
Insights
Verse structure: 25 words, 121 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "going" (הֹלֵ֣ךְ, 3 letters) and the longest is "with·the·horns" (בַּשּׁוֹפָר֑וֹת, 7 letters). Words sharing gematria 994: with·the·horns, with·the·horns. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "the·rams" (הַיֹּבְלִ֗ים), "go" (הֹלְכִ֣ים). The root הלך appears 6 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "to·face·of" (root פנים, 91x in Joshua); "go" (root הלך, 51x in Joshua). The etnachta (major mid-verse pause) falls on 'with·the·horns', dividing the verse into phrases of 13 and 12 words.
Rashi
And the rearward. The tribe of Dan, which travels last, and it gathers all the stragglers at the end.
Radak
"Going and blowing." It is written "holekh" [going, participle], meaning that just as the rear guard was going, so too were the priests blowing. And the qere is "haloch" [infinitive], and the meaning is the same.
Metzudat David
"Walking on, and they blew [the shofar]." The duplication of the phrase is to teach that they did not cease from blowing.
Malbim
“And the seven priests” – In this matter as well, the day differed from the first day, in that from Gilgal to Jericho, the priests did not carry [the Ark], nor did they proceed in this order, with the vanguard going before the priests. Now, however, this order began immediately upon their departure from the camp. Likewise, there was a change in that they “went and blew with the trumpets,” meaning that immediately upon their departure from Gilgal, they began to blow [the trumpets], and throughout the entire duration of their journey, they did not cease blowing. And this is why it says a second time, “They went and blew with the trumpets.”
And it came to pass on the seventh day, that they rose early at the dawning of the day, and compassed the city after the same manner seven times; only on that day they compassed the city seven times.
verse value 5498
Insights
Verse structure: 19 words, 84 letters. The shortest word is "only" (רַ֚ק, 2 letters) and the longest is "seventh" (הַשְּׁבִיעִ֗י, 6 letters). Words sharing gematria 686: the·city, the·city. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·they·rose·early" (וַיַּשְׁכִּ֙מוּ֙), "as·the·judgment" (כַּמִּשְׁפָּ֥ט), "they·turned" (סָבְב֥וּ). The root יום appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·it·was" (root היה, 150x in Joshua); "the·city" (root עיר, 138x in Joshua); "in·the·day" (root יום, 79x in Joshua). First appearance of the root משפט ("as·the·judgment") in Joshua. The etnachta (major mid-verse pause) falls on 'times', dividing the verse into phrases of 12 and 7 words.
Rashi
On the seventh day. It was the Sabbath.
Radak
"And they rose early in the morning." It is written with a bet and read with a kaf.
"According to this judgment" seven times. "According to this judgment" that they did in the six days, and there were seven times with this first encircling of the seventh day; only on that day did they perform more encirclements, for they encircled the city seven times.
Metzudat David
"As the dawn breaks." So that there would be sufficient time to complete seven circuits:
"Only..." And for this reason they were required to rise earlier then than on the other days:
Metzudat Zion
The dawn. It is the light that gleams on the eastern horizon before the sun rises.
“According to this judgment.” He means to say: according to this custom.
Malbim
Questions (15): In this verse, is there an explicit repetition?
“According to this manner, etc.” – This means that the fact that He specified for all the actions performed in that incident the number of sevens—seven priests, seven shofars, seven days, and seven circuits—was intentional, referring to the number seven, which is holy in days, months, years, and Sabbatical years, as is well known. Here, there were two sevens in the circuits: 1) In the days, for they circled for seven days, one circuit each day, and this was completed with the first circuit of the seventh day. And this is what is stated: “And they circled the city according to this manner,” meaning one circuit, and thus it made seven times together with the previous circuits of the weekdays. Now, they added this circuit to the count of the subsequent circuits, to make the number seven, which occurred only on that day, because it was the seventh day, which is holy. And this is what is stated: “Only on that day they circled seven times.”
And it came to pass at the seventh time, when the priests blew with the horns, that Joshua said to the people: ‘Shout; for Hashem has given you the city.
verse value 5137
Insights
Verse structure: 14 words, 70 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לָכֶ֖ם, 3 letters) and the longest is "seventh" (הַשְּׁבִיעִ֔ית, 7 letters). 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "in·the·this·time" (בַּפַּ֣עַם), "seventh" (הַשְּׁבִיעִ֔ית). 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·it·was" (root היה, 150x in Joshua); "and·said" (root אמר, 140x in Joshua). The etnachta (major mid-verse pause) falls on 'with·the·horns', dividing the verse into phrases of 6 and 8 words. Full calculation: וַֽיְהִי֙ [and·it·was] (31) + בַּפַּ֣עַם [in·the·this·time] (192) + הַשְּׁבִיעִ֔ית [seventh] (797) + תָּקְע֥וּ [they·blew] (576) + הַכֹּהֲנִ֖ים [the·priests] (130) + בַּשּׁוֹפָר֑וֹת [with·the·horns] (994) + וַיֹּ֨אמֶר [and·said] (257) + יְהוֹשֻׁ֤עַ [Joshua] (391) + אֶל־הָעָם֙ [to·the·people] (146) + הָרִ֔יעוּ [shout] (291) + כִּֽי־נָתַ֧ן [for·he·gives] (530) + יְהֹוָ֛ה [Hashem] (26) + לָכֶ֖ם [to·you] (90) + אֶת־הָעִֽיר [the·city] (686) = 5137.
Metzudat David
“Blow [the shofar].” This means: a prolonged and extended blast.
Malbim
Questions (16–20): What is meant by the statement, “The priests blew the trumpets, and Joshua said, ‘Shout!’” — this implies that they performed a long, sustained blast. And why does it subsequently say (verse 20), “And the people shouted, and the trumpets were blown,” and then a third time, “And it came to pass, when the people heard the sound of the trumpet, that the people shouted”?
"And it came to pass, the priests blew with the trumpets." (This does not mean that they blew the long blast, for if so, they would have been obligated to immediately follow with the teruah blast (as stated above in section 5); rather, the meaning is:) the priests continued to blow, even as they had done until now, and they had not yet drawn out a blast on the ram's horn. Joshua, who wished to signal to the priests to blow the long blast—which is the sign for the completion of the blowing and for victory—and thereby necessitated that the people sound the teruah, needed to first inform them how they were to conduct themselves regarding the city and its spoils (for after the wall falls, each man will advance straight ahead, and there will then be no time to command and warn them). Therefore, he preceded by saying to them: "Shout," meaning: the time has come for you to sound the teruah as a sign that the Lord has given you the city.
And the city shall be devoted, even it and all that is therein, to Hashem; only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent.
verse value 5887
Insights
Verse structure: 19 words, 83 letters. The shortest word is "only" (רַק֩, 2 letters) and the longest is "the·messengers" (אֶת־הַמַּלְאָכִ֖ים, 9 letters). Words sharing gematria 16: she, she. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "will·live" (תִּֽחְיֶ֗ה), "and·all·that" (וְכׇל־אֲשֶׁ֣ר), "she·hid" (הֶחְבְּאַ֔תָה). The root אשר appears 3 times in this verse. 16 unique roots are used. Frequent roots: "and·all·that·in·her" (root אשר, 271x in Joshua); "to·Hashem" (root יהוה, 217x in Joshua); "and·it·shall·be" (root היה, 150x in Joshua). First appearance of the root חבא ("she·hid") in Joshua. First appearance of the root מלאך ("the·messengers") in Joshua. The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 6 and 13 words.
Rashi
And the city shall be devoted to the Lord for a herem. A consecrated thing, for today is a holy Sabbath, and it is fitting that spoil captured on it should be holy.
Radak
“And the city shall be devoted to destruction, it and all that is in it.” “It” — meaning that it shall not be rebuilt again; “and all that is in it” — meaning that no person shall derive benefit from anything within it. And it appears that the Holy One, Blessed be He, commanded him thus, for Joshua did not utter such a decree of his own accord. Even though this verse does not explicitly mention it, we find many similar instances. Our Sages of blessed memory, however, stated that Joshua declared this matter of his own free will, and that the Holy One, Blessed be He, did not command him. Joshua said: “Jericho was the first city conquered in the Land of Israel; let us separate it as a heave-offering, just as a woman separates her challah from the beginning of her dough.” Furthermore, Joshua said: “On the Sabbath we captured Jericho, and the Sabbath is holy, as it is stated, ‘For it is holy to you.’ Therefore, everything we conquered within it shall be holy, as it is stated, ‘Holy to the Lord; it shall enter the treasury of the Lord.’” Nevertheless, the Holy One, Blessed be He, ratified his decree. How do we know that the Holy One, Blessed be He, ratified his decree? As it is stated, “Israel has sinned, and they have also transgressed My covenant.” And this was one of the three decrees enacted by the earthly court which the Holy One, Blessed be He, ratified.
"For she concealed them." With two signs of the feminine, like yeshu'atah, ezratah, and all doubling to strengthen the matter, as we explained in the book Mikhlol. And the doubling is because she concealed them well.
Ralbag
And He commanded that everything in the city be devoted, and they not benefit from it in anything, so that Israel not err in what comes to them of success after this, and attribute it to what they acquired from the spoils of that city. And perhaps this would be a cause that they think their faith was good, until even their livestock and possessions bring success to whoever acquires them. And for this very same reason he cursed whoever would build Jericho: that the building would reach [its foundation] while all his sons were alive, and there would remain to him at its completion only the youngest of his sons. And it appears that the deeds of the inhabitants of Jericho and their beliefs were more reprehensible than the deeds of the rest of the inhabitants of the land and their beliefs. And for this He commanded that no trace be left of them, nor of the city. Or this was to give demoralization to the rest of the nations. And although this curse was not according to prophecy, you will find that it was already fulfilled in the days of Ahab, as it says, 'In his days Hiel the Beth-elite built [Jericho].' And He commanded them to save Rahab the harlot and all who are with her in the house, as the spies swore to her.
Metzudat David
Ḥerem. For destruction and excision:
It, etc. This means: the city itself and whatever is within it that is not fit to be brought into the treasury of the LORD.
"To the Lord." This means: for the sake of the Lord and for His honor.
Metzudat Zion
Herem. At times it refers to herem of the Most High and consecrated property, and at times it refers to excision and desolation.
"She hid [them]." [i.e.,] she concealed them:
Malbim
"And it shall be." And since the conquest will be by a miracle through the Lord, it is fitting that its spoils be consecrated to the Lord, the Conqueror.
"Only Rahab the harlot shall live." She is not included in the general category of the people and the spoils, because she hid the spies. (And note that here it does not say "because they swore to her," for the people did not swear; and the oath of the spies does not obligate the entire people — rather, it is only to the spies themselves that it says (verse 22), "as you swore to her," for they are the ones obligated because of the oath.) Now, Rahab herself was worthy of being saved on her own merit, after she converted in the presence of the spies and accepted the faith of God, as stated above. This occurred before they crossed the Jordan, when, according to all opinions, they were obligated to accept her (as explained above, 2:12). Nevertheless, her property still had to be devoted to the ban, as it was included in the ban of Jericho, and likewise her family had to be devoted to the ban. Therefore, it says that because she hid the messengers, she and all who are with her shall live — and this also includes her property: her ox, her donkey, and all that is hers. Therefore, it says, "Only you, guard yourselves from the ban." Although the ban did not apply to Rahab's property, it did apply to the rest of the items, and you are not included in the permission.
And you, in any wise keep yourselves from the devoted thing, lest you make yourselves accursed by taking of the devoted thing, so should you make the camp of Israel accursed, and trouble it.
verse value 6615
Insights
Verse structure: 12 words, 66 letters. The shortest word is "keep" (שִׁמְר֣וּ, 4 letters) and the longest is "lest·you·ban" (פֶּֽן־תַּחֲרִ֖ימוּ, 8 letters). Words sharing gematria 343: from·the·devoted·thing, from·the·devoted·thing. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·only·you" (וְרַק־אַתֶּם֙), "lest·you·ban" (פֶּֽן־תַּחֲרִ֖ימוּ), "and·you·shall·take" (וּלְקַחְתֶּ֣ם). The root חרם appears 4 times in this verse. 9 unique roots are used. Frequent roots: "Israel" (root ישראל, 112x in Joshua); "from·the·devoted·thing" (root חרם, 28x in Joshua); "and·you·shall·take" (root לקח, 22x in Joshua). First appearance of the root שום ("and·you·shall·put") in Joshua. First appearance of the root עכר ("and·you·will·trouble") in Joshua. The etnachta (major mid-verse pause) falls on 'from·the·devoted·thing', dividing the verse into phrases of 6 and 6 words. Full calculation: וְרַק־אַתֶּם֙ [and·only·you] (747) + שִׁמְר֣וּ [keep] (546) + מִן־הַחֵ֔רֶם [from·the·devoted·thing] (343) + פֶּֽן־תַּחֲרִ֖ימוּ [lest·you·ban] (794) + וּלְקַחְתֶּ֣ם [and·you·shall·take] (584) + מִן־הַחֵ֑רֶם [from·the·devoted·thing] (343) + וְשַׂמְתֶּ֞ם [and·you·shall·put] (786) + אֶת־מַחֲנֵ֤ה [encampment] (504) + יִשְׂרָאֵל֙ [Israel] (541) + לְחֵ֔רֶם [to·a·proscribed·thing] (278) + וַעֲכַרְתֶּ֖ם [and·you·will·trouble] (736) + אוֹתֽוֹ [him] (413) = 6615.
Rashi
And you shall trouble it. A term of troubled waters.
Radak
“Guard yourselves from the herem.” Guard yourselves, and let each man guard his brother; and on account of this it is said: “Israel sinned because they did not set their eyes [upon the matter], lest a man take from the spoil of the city.”
“Lest you place under the ban.” Its meaning is: “And you shall take from the ban.”
Metzudat David
“Guard yourselves.” Guard yourselves and others from taking anything from the herem (the devoted things).
"Lest you proscribe, and you take," etc. Lest you cut off Israel by what you take from the cherem (the proscribed things), for they will all be lost, and this is what is meant by "and you shall place," etc.
Metzudat Zion
וְעִכַּרְתֶּם (ve'ikhartem, and you have troubled). From the words corruption and confusion, like (Genesis 34:30) you have troubled me.
Malbim
"And only you shall keep yourselves [from the ban]" — [meaning] yourselves and others (which is why it does not say "guard yourselves" in the nifal form). And he explains that you must guard yourselves lest you be devoted to destruction, and that you must guard others, for harm would extend to the entire community — and this is what it says: "and you shall make the camp of Israel proscribed."
But all the silver, and gold, and vessels of brass and iron, are holy to Hashem; they shall come into the treasury of Hashem.’
verse value 2119
Insights
Verse structure: 12 words, 46 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. Verse gematria: 2119 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "and·them·of" (וְכֹ֣ל, 3 letters) and the longest is "and·iron" (וּבַרְזֶ֔ל, 5 letters). Words sharing gematria 56: and·them·of, to·Hashem. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·gold" (וְזָהָ֗ב), "copper" (נְחֹ֙שֶׁת֙), "and·iron" (וּבַרְזֶ֔ל). The root יהוה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 217x in Joshua); "and·them·of" (root כל, 96x in Joshua); "you" (root הוא, 77x in Joshua). First appearance of the root כסף ("silver") in Joshua. First appearance of the root זהב ("and·gold") in Joshua. The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 9 and 3 words. Full calculation: וְכֹ֣ל [and·them·of] (56) + כֶּ֣סֶף [silver] (160) + וְזָהָ֗ב [and·gold] (20) + וּכְלֵ֤י [and·vessels·of] (66) + נְחֹ֙שֶׁת֙ [copper] (758) + וּבַרְזֶ֔ל [and·iron] (245) + קֹ֥דֶשׁ [holiness] (404) + ה֖וּא [you] (12) + לַיהֹוָ֑ה [to·Hashem] (56) + אוֹצַ֥ר [treasure] (297) + יְהֹוָ֖ה [Hashem] (26) + יָבֽוֹא [will·go·in] (19) = 2119.
Radak
"The treasure of the Lord shall come." This refers to the Tabernacle, where the consecrated property from the spoils of Midian—the gold given by the commanders of the thousands and the hundreds—was brought.
Metzudat David
"And all silver," etc.—namely, those items that are fit for the treasury of the LORD.
Malbim
“And all silver”: This means that items unfit for the Holy One’s treasury shall be devoted (cherem), while all silver and gold, which are fit for consecration, shall come to the Holy One’s treasury.
So the people shouted, and [the priests] blew with the horns. And it came to pass, when the people heard the sound of the horn, that the people shouted with a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.
verse value 7891
Insights
Verse structure: 23 words, 104 letters. Verse gematria: 7891 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "the·people" (הָעָ֔ם, 3 letters) and the longest is "and·they·blew" (וַֽיִּתְקְע֖וּ, 6 letters). Words sharing gematria 115: the·people, the·people, the·people, the·people. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·shouted" (וַיָּ֣רַע), "and·they·blew" (וַֽיִּתְקְע֖וּ), "with·the·horns" (בַּשֹּׁפָר֑וֹת). The root עם appears 4 times in this verse. 17 unique roots are used. Frequent roots: "and·it·was" (root היה, 150x in Joshua); "into·the·city" (root עיר, 138x in Joshua); "man" (root איש, 68x in Joshua). First appearance of the root לכד ("and·they·captured") in Joshua. The etnachta (major mid-verse pause) falls on 'with·the·horns', dividing the verse into phrases of 4 and 19 words.
Metzudat David
"And the people shouted." And it goes on to explain: When the people heard the sound of the shofar, when it was prolonged in blowing, then they shouted.
Metzudat Zion
וַיָּרַע (vayara, and [the people] shouted). From the word teru'ah (shout/blast).
Malbim
"And they shouted, and they blew [the trumpets]." At Joshua's command, this happened: the people shouted and the priests blew the great blast, for both were consecutive to one another (as stated above, section 5). And he explains how they were done: immediately upon the people hearing the sound of the shofar's great blast, they immediately shouted, until the sounds were mixed together.
"And the people went up, each man straight before him." For the wall fell all around, and nevertheless the house of Rahab did not fall, because part of it was outside the wall (as stated above, 2:15) and it was not included within the wall.
And they utterly destroyed all that was in the city, both man and woman, both young and old, and ox, and sheep, and ass, with the edge of the sword.
verse value 4335
Insights
Verse structure: 12 words, 58 letters. The shortest word is "and·until" (וְעַ֨ד, 3 letters) and the longest is "and·they·utterly·destroyed" (וַֽיַּחֲרִ֙ימוּ֙, 7 letters). 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "all·that" (אֶת־כׇּל־אֲשֶׁ֣ר), "from·boy" (מִנַּ֖עַר), "and·until·old" (וְעַד־זָקֵ֑ן). 12 unique roots are used. Frequent roots: "all·that" (root אשר, 271x in Joshua); "in·the·city" (root עיר, 138x in Joshua); "from·man" (root איש, 68x in Joshua). First appearance of the root זקן ("and·until·old") in Joshua. The etnachta (major mid-verse pause) falls on 'and·until·old', dividing the verse into phrases of 7 and 5 words.
Metzudat Zion
לְפִי חֶרֶב (lefi kherev, with the edge of the sword). The sharp edge of the sword is called 'peh' (mouth) in Biblical language (as in Psalms 149:6: and a two-edged sword).
Malbim
"And they devoted them to destruction." First, the Scripture relates what they did with all in which the breath of life was in its nostrils, namely, man and beast: they devoted them to destruction, except for Rahab.
And Joshua said to the two men that had spied out the land: ‘Go into the harlot’s house, and bring out thence the woman, and all that she has, as you swore to her.’
verse value 6931
Insights
Verse structure: 16 words, 86 letters. The shortest word is "to·her" (לָֽהּ, 2 letters) and the longest is "and·all·that·to·her" (וְאֶת־כׇּל־אֲשֶׁר־לָ֔הּ, 10 letters). 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·to·two" (וְלִשְׁנַ֨יִם), "house·of·the·woman" (בֵּית־הָאִשָּׁ֣ה), "the·woman" (אֶת־הָֽאִשָּׁה֙). The root אשר appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·all·that·to·her" (root אשר, 271x in Joshua); "said" (root אמר, 140x in Joshua); "Joshua" (root יהושע, 125x in Joshua). The etnachta (major mid-verse pause) falls on 'that·commits·fornication', dividing the verse into phrases of 9 and 7 words.
Malbim
Questions (22–25): To the spies [Joshua] said, “Let her live,” on account of the oath; and Joshua (verse 17) said, “Because she hid the messengers.” And he said a third time (verse 25), “Joshua kept Rahab alive, because she hid the messengers.” Was this not already stated?
"Go into the house of the harlot woman." For upon you rests the obligation, since you swore [the oath], and moreover, you must act according to the specific details and conditions of that oath.
And the young men the spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had, all her kindred also they brought out; and they set them without the camp of Israel.
verse value 6136
Insights
Verse structure: 16 words, 99 letters. Verse gematria: 6136 is divisible by 26, the value of the divine name Hashem. The shortest word is "and" (וְאֵ֥ת, 3 letters) and the longest is "and·all·that·to·her" (וְאֶת־כׇּל־אֲשֶׁר־לָ֔הּ, 10 letters). 10 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "the·servants" (הַנְּעָרִ֣ים), "Rahab" (אֶת־רָ֠חָ֠ב), "and·father of an individual" (וְאֶת־אָבִ֨יהָ). The root יצא appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·all·that·to·her" (root אשר, 271x in Joshua); "Israel" (root ישראל, 112x in Joshua); "all·her·clans" (root כל, 96x in Joshua). The etnachta (major mid-verse pause) falls on 'bring·out', dividing the verse into phrases of 12 and 4 words.
Rashi
And the young men the spies came. Here they needed urging, and they became like nimble young men. And on the first night they were like angels, for they guarded themselves from the transgression with Rahab the harlot. Therefore they were called there angels. And therefore they were called: men, angels, young men.
Radak
"And the young men came." Every attendant is called a "young man," even if he is old, like Joshua son of Nun, who is called a "young man." And these men, the spies, were the young men of Joshua, or the young men of one of the great ones of Israel.
"Outside the camp." Israel placed them outside the camp until they converted and returned to the faith of Israel, and after they converted, they dwelled among Israel, as it is stated: "And she dwelled among the children of Israel to this day."
Malbim
“The youths.” They came as youths, with agility, and fulfilled their oath.
And they burnt the city with fire, and all that was therein; only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of Hashem.
verse value 4554
Insights
Verse structure: 13 words, 61 letters. Verse gematria: 4554 is divisible by 18, the value of chai ('life'). The shortest word is "only" (רַ֣ק, 2 letters) and the longest is "and·all·that·in·her" (וְכׇל־אֲשֶׁר־בָּ֑הּ, 8 letters). 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "they·burned" (שָׂרְפ֥וּ), "silver" (הַכֶּ֣סֶף), "and·the·gold" (וְהַזָּהָ֗ב). 13 unique roots are used. Frequent roots: "and·all·that·in·her" (root אשר, 271x in Joshua); "the·house·of·Hashem" (root יהוה, 217x in Joshua); "and·the·city" (root עיר, 138x in Joshua). First appearance of the root שרף ("they·burned") in Joshua. First appearance of the root אש ("in·the·fire") in Joshua. The etnachta (major mid-verse pause) falls on 'and·all·that·in·her', dividing the verse into phrases of 4 and 9 words. Full calculation: וְהָעִ֛יר [and·the·city] (291) + שָׂרְפ֥וּ [they·burned] (586) + בָאֵ֖שׁ [in·the·fire] (303) + וְכׇל־אֲשֶׁר־בָּ֑הּ [and·all·that·in·her] (564) + רַ֣ק [only] (300) + הַכֶּ֣סֶף [silver] (165) + וְהַזָּהָ֗ב [and·the·gold] (25) + וּכְלֵ֤י [and·vessels·of] (66) + הַנְּחֹ֙שֶׁת֙ [copper] (763) + וְהַבַּרְזֶ֔ל [and·the·iron] (250) + נָתְנ֖וּ [they·gave] (506) + אוֹצַ֥ר [treasure] (297) + בֵּית־יְהֹוָֽה [the·house·of·Hashem] (438) = 4554.
Malbim
"And the city." Now he relates what they did with the remaining inhabitants: they burned the city and all its possessions, and gave the metal objects to the treasury of the House of the Lord.
Cross-references: Numbers 21:2; Deuteronomy 2:34; I Samuel 1:24
But Rahab the harlot, and her father’s household, and all that she had, did Joshua save alive; and she dwelt in the midst of Israel, to this day; because she hid the messengers, whom Joshua sent to spy out Jericho.
verse value 7380
Insights
Verse structure: 20 words, 101 letters. Notable word values: "her·father" (אָבִ֤יהָ) = 18, chai, 'life'. Verse gematria: 7380 is divisible by 18, the value of chai ('life'). The shortest word is "until" (עַ֖ד, 2 letters) and the longest is "and·all·that·to·her" (וְאֶת־כׇּל־אֲשֶׁר־לָהּ֙, 10 letters). Words sharing gematria 391: Joshua, Joshua. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "her·father" (אָבִ֤יהָ), "and·sat" (וַתֵּ֙שֶׁב֙), "she·hid" (הֶחְבִּ֙יאָה֙). The root אשר appears 2 times in this verse. 18 unique roots are used. Frequent roots: "and·all·that·to·her" (root אשר, 271x in Joshua); "Joshua" (root יהושע, 125x in Joshua); "Israel" (root ישראל, 112x in Joshua). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 13 and 7 words.
Radak
"He saved Rahab." This refers to the fact that he commanded that the oath sworn to her by the spies be observed for her, as it is stated, "Only Rahab the harlot shall live" (Joshua 6:17). Furthermore, one may interpret "He saved" as meaning that he provided for her livelihood, either through money or through a portion of the inheritance, whereby she would sustain herself. This is what the verse means when it says, "And she dwelt in the midst of Israel," and this is the correct interpretation. There is also a midrashic exposition that Joshua took Rahab as his wife, and this is what "He saved" implies: since it was seen that Joshua had taken Rahab as his wife, her father's house became attached to the great ones of Israel. Even though it is written regarding the seven nations, "You shall not intermarry with them" (Deuteronomy 7:3), they said that Rahab and her father's house were foreigners in the land but were not of the seven nations. And there are those who say that when the spies sent by Joshua entered Jericho, she converted, and the Israelites had not yet entered the land. All this applies to those who maintain that the prohibition "You shall not intermarry with them" applies only while they are gentiles [i.e., not yet converted].
Malbim
"And Rahab." Since Joshua was not obligated to fulfill the oath of the spies, Scripture relates that he saved her, and more than that: she dwelled among Israel, for they provided her with a home and sustenance, and accepted her into the religion of Israel, because she had hidden the spies.
And Joshua charged the people with an oath at that time, saying: ‘Cursed be the man before Hashem, that rises up and builds this city, even Jericho; with the loss of his first-born shall he lay the foundation thereof, and with the loss of his youngest son shall he set up the gates of it.’
verse value 6230
Insights
Verse structure: 20 words, 92 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "time" (בָּעֵ֥ת, 3 letters) and the longest is "Jericho" (אֶת־יְרִיח֔וֹ, 7 letters). 9 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "cursed" (אָר֨וּר), "man" (הָאִ֜ישׁ), "will·rise" (יָקוּם֙). 20 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "saying" (root אמר, 140x in Joshua). First appearance of the root בנה ("and·built") in Joshua. First appearance of the root בכור ("in·his·first-born") in Joshua. The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 5 and 15 words.
Rashi
With his firstborn shall he lay the foundation thereof, and with his youngest shall he set up the gates thereof. At the beginning of the foundation when he builds in it, his firstborn son will die, and he will bury him and continue until the youngest dies at the completion of the work, which is the setting up of the gates.
Radak
"Jericho, this city." This is an additional clarification. Our Sages of blessed memory explained that one may not rebuild it and call it by the name of another city, nor may one build another city and call it Jericho. As for the fact that Joshua placed the city under the ban so that it would not be rebuilt, we have already written the reason in the verse "And the city shall be devoted to destruction." The great sage, our teacher Moses ben Maimon, of blessed memory, explained the reason: so that the miracle would remain intact—that the wall of the city of Jericho fell in its place [i.e., sank straight down rather than toppling over]. For anyone who sees the wall sunken into the ground will understand that this is not the manner of a demolished building, but rather that it was sunk by a miracle.
And in his youngest. That all his sons, from the firstborn to the youngest, should die within this time, from the laying of the city’s foundation until the setting up of its doors.
Metzudat David
And he swore. The curse is called an oath:
"With his firstborn he shall found it." When he lays the foundation, the firstborn of his sons will die, and the rest of them will die during the course of the building period. And when he installs the doors, the youngest of his sons will die. Thus, all of them will perish.
Malbim
"Which shall arise and build." The Rambam explains that this was to serve as a memorial to the miracle, so that anyone who sees the ruined walls of the city will remember the miracle, as it is stated (Berakhot 54a): "One who sees the walls of Jericho, which were swallowed up in their place, is obligated to recite a blessing."
“this city.” Our Sages of blessed memory explained (Sanhedrin 113a): “Jericho” shall not be named after another city, nor shall another city be named after Jericho, for the prohibition applies both on account of its being “this city” and on account of its name, Jericho.
"His firstborn." [This teaches] that instead of building ruins [monuments] for himself as a remembrance of his name — as it is written (Psalms 49:12), "Their inward thought is that their houses shall continue forever... they have called their lands after their own names" — no name, remnant, offspring, or posterity shall be left to him.
So Hashem was with Joshua; and his fame was in all the land.
verse value 1644
Insights
Verse structure: 6 words, 30 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "and·it·was" (וַיְהִ֥י, 4 letters) and the longest is "Joshua" (אֶת־יְהוֹשֻׁ֑עַ, 7 letters). Words sharing gematria 31: and·it·was, and·it·was. 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "in·all·the·earth" (בְּכׇל־הָאָֽרֶץ). The root היה appears 2 times in this verse. 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·it·was" (root היה, 150x in Joshua); "in·all·the·earth" (root ארץ, 95x in Joshua). The etnachta (major mid-verse pause) falls on 'Joshua', dividing the verse into phrases of 3 and 3 words. Full calculation: וַיְהִ֥י [and·it·was] (31) + יְהֹוָ֖ה [Hashem] (26) + אֶת־יְהוֹשֻׁ֑עַ [Joshua] (792) + וַיְהִ֥י [and·it·was] (31) + שׇׁמְע֖וֹ [his·fame] (416) + בְּכׇל־הָאָֽרֶץ [in·all·the·earth] (348) = 1644.
Radak
"His fame" (shim'o). Its independent form is shoma ('שומע'), following the pattern [mishkal] of orach ('path').
Malbim
"And it came to pass that the Lord..."—This indicates that the Heavenly Court had agreed to his being placed under the curse, just as was the case with Hiel the Bethelite (1 Kings 16:34).
Rashi
Radak
Metzudat David