The Gibeonites, with worn shoes, patched wine-skins, and dry and moldy bread, beguile Israel into a covenant; discovered, they are made hewers of wood and drawers of water for the house of my God.
Tap any Hebrew word to reveal its root, value, and meanings.
And it came to pass, when all the kings that were beyond the Jordan, in the hill-country, and in the Lowland, and on all the shore of the Great Sea in front of Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof,
verse value 4155
Insights
Verse structure: 20 words, 95 letters. The shortest word is "that" (אֲשֶׁר֩, 3 letters) and the longest is "all·the·kings" (כׇּֽל־הַמְּלָכִ֡ים, 8 letters). Words sharing gematria 423: lowland, Hittite. 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "seashore" (ח֚וֹף). 20 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "and·it·was" (root היה, 150x in Joshua); "to·opposite" (root איל, 135x in Joshua). First appearance of the root שפלה ("lowland") in Joshua. The etnachta (major mid-verse pause) falls on 'Lebanon', dividing the verse into phrases of 14 and 6 words.
Ralbag
It is further mentioned that when all the kings beyond the Jordan heard what Joshua and Israel did to Jericho and Ai, they acted shrewdly and took counsel in this to unite together, so that each would help the other, and they would not be defeated one by one, as the defeat came to Jericho and Ai because of their being alone. And this was the counsel that these kings took in this, and they acted shrewdly in it.
Metzudat David
When they heard. That is, that they had conquered Ai with a large army and with a stratagem:
Metzudat Zion
“And in the lowland.” In the valley:
Chof. Edge:
Malbim
"And the inhabitants of Gibeon." They too heard what Joshua had done to Jericho and Ai, that he did not open to them in peace and did not let any soul live, and they too thought that Israel would not accept them. Now, according to the opinion of the Rambam (Chapter 6 of the Laws of Kings, halacha 4), Israel was commanded even in a war of mitzvah, which is the war against the seven nations, to call to them for peace. And the acceptance of peace depends on whether they accept three things: tribute, servitude, and the seven Noahide laws. And then they are obligated to make peace with them, as it is written (Deuteronomy 20:11), "And if it makes peace with you, then it shall be that all the people found in it shall be subjected to tribute and serve you." And despite this, it is forbidden for them to cut a covenant with them out of love, as it is written (ibid. 7:2), "You shall not make a covenant with them." Therefore, they complained about the princes who accepted the inhabitants of Gibeon, because they cut a covenant with them. And why Joshua did not open in peace to Jericho and Ai is because before he crossed the Jordan, he sent three proclamations: "Whoever wishes to make peace, let him make peace" (meaning, to accept tribute, servitude, and the seven laws). And with this, he opened in general peace to all the inhabitants of the land. And his proof is from what is written (below 11:19), "There was not a city that made peace with the children of Israel except the Hivite, for it was from the LORD to harden their hearts toward the battle." It is clear that if they had wanted to make peace, they would have been forced to accept them (and although Rashi in his commentary on the Torah and the Ra'avad in his glosses disagree with this, the verses here are well explained according to his opinion, and so too is the opinion of the Radak, like the Rambam). And accordingly, it was necessary to explain here why the inhabitants of Gibeon needed to resort to a ruse: because they heard what he did to Jericho and Ai and erred, thinking that no one is accepted in peace.
that they gathered themselves together, to fight with Joshua and with Israel, with one accord.
verse value 2011
Insights
Verse structure: 7 words, 36 letters. Notable word values: "one" (אֶחָֽד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "mouth" (פֶּ֖ה, 2 letters) and the longest is "and·with·Israel" (וְעִם־יִשְׂרָאֵ֑ל, 8 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·gathered·themselves" (וַיִּֽתְקַבְּצ֣וּ), "with·Joshua" (עִם־יְהוֹשֻׁ֖עַ), "and·with·Israel" (וְעִם־יִשְׂרָאֵ֑ל). The root עם appears 2 times in this verse. 6 unique roots are used. Frequent roots: "with·Joshua" (root עם, 58x in Joshua); "one" (root אחד, 52x in Joshua); "to·fight" (root לחם, 20x in Joshua). First appearance of the root לחם ("to·fight") in Joshua. The etnachta (major mid-verse pause) falls on 'and·with·Israel', dividing the verse into phrases of 5 and 2 words. Full calculation: וַיִּֽתְקַבְּצ֣וּ [and·gathered·themselves] (614) + יַחְדָּ֔ו [together] (28) + לְהִלָּחֵ֥ם [to·fight] (113) + עִם־יְהוֹשֻׁ֖עַ [with·Joshua] (501) + וְעִם־יִשְׂרָאֵ֑ל [and·with·Israel] (657) + פֶּ֖ה [mouth] (85) + אֶחָֽד [one] (13) = 2011.
Radak
"With one mouth." With one accord, one counsel, and in this manner Targum Yonatan renders it: "one company." And it did not explain this gathering until it recounted the incident of the inhabitants of Gibeon, for their sake they had gathered together, as it relates below.
Metzudat David
And they gathered together. To be also a great multitude and many counselors, to devise strategy in warfare against them.
Metzudat Zion
פֶּה אֶחָד (peh echad, with one accord). Meaning, with a single plan.
But when the inhabitants of Gibeon heard what Joshua had done to Jericho and to Ai,
verse value 2923
Insights
Verse structure: 9 words, 37 letters. The shortest word is "that" (אֲשֶׁ֨ר, 3 letters) and the longest is "to·Jericho" (לִירִיח֖וֹ, 6 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·to·Ai" (וְלָעָֽי). 9 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "Joshua" (root יהושע, 125x in Joshua); "did" (root עשה, 59x in Joshua). First appearance of the root גבעון ("Gibeon") in Joshua.
Metzudat David
"to Jericho and to Ai." This means that they are two opposite things, for Jericho they conquered by a miracle, and Ai by strategy and by a multitude of people, and therefore they understood that the matter was done deceitfully to mislead them, as stated above (Chapter 8):
they also did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine skins, worn and rent and patched up;
verse value 3679
Insights
Verse structure: 14 words, 75 letters. Verse gematria: 3679 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "wine" (יַ֙יִן֙, 3 letters) and the longest is "and·disguised·as·envoys" (וַיִּצְטַיָּ֑רוּ, 7 letters). Words sharing gematria 82: worn out, worn out. 7 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "in·prudence" (בְּעׇרְמָ֔ה), "and·disguised·as·envoys" (וַיִּצְטַיָּ֑רוּ), "sackcloth" (שַׂקִּ֤ים). The root בלה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·they·did" (root עשה, 59x in Joshua); "and·went" (root הלך, 51x in Joshua); "and·took" (root לקח, 22x in Joshua). The etnachta (major mid-verse pause) falls on 'and·disguised·as·envoys', dividing the verse into phrases of 5 and 9 words.
Rashi
And they also acted cunningly. As the children of Jacob acted cunningly (Genesis 34), with Hamor the father of Shechem who was a Hivite, and the inhabitants of Gibeon were from the Hivites, as stated in the matter.
And they made themselves look like messengers. They made themselves appear as those going on a mission, as (Jeremiah 49:14): a 'tsir' (messenger) among the nations sending. And every word whose root begins with tzadi, when it is in the hitpael or nitpael conjugation, a tet comes within it and divides the letters of the root of the word, as (Genesis 44:16): 'ma natzaddek' (how can we justify ourselves), from the root tsadek, that one says 'natzaddek'; and also (Daniel 5:30): 'gashmeha yatzitva'' (his body was discolored), from the root tzava' (color).
Worn-out sacks. That they should appear as having come from a distant land.
And tied. An expression of cracked ones, in the Aramaic language: 'tzirya de-chitei, dimatzrei zikei' (the cracks of wheat[-bread], that tie together the skins).
Radak
"Also they." [The Sages] expounded on this to include also the sons of Jacob, who came to them [the people of Shechem] with guile, as it says, "with guile they spoke," and they [Shechem and Hamor] were the Hivites. And one may also interpret "also" to include the people of Jericho and Ai, for they acted toward the Israelites [in one of two ways]: to guard themselves against them, as it says, "Now Jericho was shut up and barred," or to fight against them, like Ai. And they [the Gibeonites] likewise acted this way, but they came to them with cunning in order to make peace with them. And one may further interpret "also" to include the cunning of Israel, according to the thinking of the Hivites [the Gibeonites], for they thought that Israel had struck down Jericho and Ai through cunning — that Israel had sent to them to make peace so that they would not guard against them, and afterward struck them down. And they [the Gibeonites] came to them with cunning, even though they themselves knew that in the end their cunning would be revealed to them. They reasoned: once they make a covenant with us, they will not violate their covenant, even though the cunning would be revealed to them afterward.
And they made themselves into ambassadors. They portrayed themselves as envoys and messengers arriving from a distant land. And it is one of the curious things that Jonathan renders it with a dalet, "izdodu," similar to [the word] "tzedah" [travel provisions], which they render "zevadaya."
Ralbag
And he mentions along with this that the inhabitants of Gibeon also acted with deception to devise a plan so that harm would not come to them from the children of Israel. And this is what they said: "Also they," meaning the first ones, did what they did to devise a plan so that Israel would not devote them to destruction; and these [the Gibeonites] devised another plan and acted deceptively in this manner, as stated. "And they disguised themselves" (וַיִּצְטַיָּרוּ): It is from the sense of "a trustworthy envoy to those who send him" (ציר נאמן לשולחיו), and the meaning is that they showed themselves as if they were envoys coming from afar.
Metzudat David
"And they also dealt deceitfully." Just as Israel had done:
And they made themselves appear as messengers. They presented themselves as messengers coming from a distant land, for there the term "messengers" (tzirim) is applied to those sent on a long journey, as it is written (Isaiah 57:9): "And you sent your messengers far away."
Balim. To mislead Israel into thinking that due to the great distance of the journey, they were worn out:
And patched. They were tied around the cracks:
Metzudat Zion
"Vayitztayru" (and they made themselves envoys). They made themselves like agents, as it says (Proverbs 13:17), "a faithful envoy."
Rotten. Decayed:
Nadot. They are vessels for wine:
And split. From the language of a split:
"And those that are bound together are connected, like (Genesis 42:35) 'the bundle of his money.'"
Malbim
"And they did likewise." Just as all kings performed deeds to save themselves, they too engaged in cunning.
"And they made themselves appear as envoys." (There is a difference between an envoy and a messenger or angel, for the envoy is one who goes on a mission to bring back a response, as I wrote in my commentary on Isaiah chapter 18.) They presented themselves as if they were envoys of their state, who are required to bring back word to their sender.
"And they took worn-out sacks." [This teaches] that it would appear as though they had come from a distant land.
and worn shoes and clouted upon their feet, and worn garments upon them; and all the bread of their provision was dry and was become crumbs.
verse value 3971
Insights
Verse structure: 13 words, 60 letters. The shortest word is "and·them·of" (וְכֹל֙, 3 letters) and the longest is "and·patched" (וּמְטֻלָּאוֹת֙, 7 letters). Words sharing gematria 438: not, not. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·shoes" (וּנְעָל֨וֹת), "and·patched" (וּמְטֻלָּאוֹת֙), "their·feet" (בְּרַגְלֵיהֶ֔ם). The root בלה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "was" (root היה, 150x in Joshua); "and·them·of" (root כל, 96x in Joshua); "upon·them" (root על, 55x in Joshua). First appearance of the root שלמה ("and·raiment") in Joshua. The etnachta (major mid-verse pause) falls on 'upon·them', dividing the verse into phrases of 7 and 6 words. Full calculation: וּנְעָל֨וֹת [and·shoes] (562) + בָּל֤וֹת [not] (438) + וּמְטֻלָּאוֹת֙ [and·patched] (492) + בְּרַגְלֵיהֶ֔ם [their·feet] (290) + וּשְׂלָמ֥וֹת [and·raiment] (782) + בָּל֖וֹת [not] (438) + עֲלֵיהֶ֑ם [upon·them] (155) + וְכֹל֙ [and·them·of] (56) + לֶ֣חֶם [bread] (78) + צֵידָ֔ם [their·provisions] (144) + יָבֵ֖שׁ [made·dry] (312) + הָיָ֥ה [was] (20) + נִקֻּדִֽים [crumbs] (204) = 3971.
Rashi
And moldy. 'Arsitz' in the language, a term of burning, and so Yonatan translated them: kasonin.
Radak
"Niqdim." Jonathan renders it "kisanin." And the words of our Sages, of blessed memory, are [the phrase] "pat ha-ba'ah bekisanin" [bread eaten with kisanin], and it is bread that they make similar to dry [cakes], and they nibble it at a banquet. And some further interpret it in the sense of "nakod ve-talu" [speckled and patched], meaning that it had become moldy — for moldy bread is "nikudim" [spotted], since moldy bread has red, green, and black spots, spot after spot.
Ralbag
Crumbly. It is the dry bread that crumbles because of its dryness into fine crumbs.
Metzudat David
"And patched." For when the sandals become old, they change into various shades:
“Spotted.” For when the bread grows old, it becomes moldy, and there appear upon it white, green, and black spots.
Metzudat Zion
And sandals. Sandals that were on their feet:
And from patches. The matter concerns a change of colors, as it is written: "high places of many colors" (Ezekiel 16:16).
Their provision. Their sustenance:
Spotted. A mottled one with patches, like (Genesis 31:12) “spotted and mottled.”
And they went to Joshua to the camp at Gilgal, and said to him, and to the men of Israel: ‘We are come from a far country; now therefore make you a covenant with us.’
verse value 4417
Insights
Verse structure: 14 words, 73 letters. The shortest word is "to·him" (אֵלָ֜יו, 4 letters) and the longest is "to·Joshua" (אֶל־יְהוֹשֻׁ֛עַ, 7 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "Gilgal" (הַגִּלְגָּ֑ל), "and·to·man·of" (וְאֶל־אִ֣ישׁ), "we·came" (בָּ֔אנוּ). 14 unique roots are used. Frequent roots: "and·they·said" (root אמר, 140x in Joshua); "to·Joshua" (root איל, 135x in Joshua); "Israel" (root ישראל, 112x in Joshua). The etnachta (major mid-verse pause) falls on 'Gilgal', dividing the verse into phrases of 4 and 10 words. Full calculation: וַיֵּלְכ֧וּ [and·went] (72) + אֶל־יְהוֹשֻׁ֛עַ [to·Joshua] (422) + אֶל־הַֽמַּחֲנֶ֖ה [to·the·camp] (139) + הַגִּלְגָּ֑ל [Gilgal] (71) + וַיֹּאמְר֨וּ [and·they·said] (263) + אֵלָ֜יו [to·him] (47) + וְאֶל־אִ֣ישׁ [and·to·man·of] (348) + יִשְׂרָאֵ֗ל [Israel] (541) + מֵאֶ֤רֶץ [from·land] (331) + רְחוֹקָה֙ [far] (319) + בָּ֔אנוּ [we·came] (59) + וְעַתָּ֖ה [now] (481) + כִּרְתוּ־לָ֥נוּ [make·with·us] (712) + בְרִֽית [covenant] (612) = 4417.
Ralbag
We have come from a far country. It is possible that it was revealed to them what the Torah commanded Israel not to save any living soul from the cities near to them, unless they consent to make peace with them. And Joshua already sent to them in general -- that is to say, to these near places -- and called them to peace and they did not make peace. And for this it was necessary that no living soul be saved from them, as is mentioned in the portion of Shoftim. And he said to him that Joshua already sent to call to peace to all places of these nations, for it was necessary for them to call to peace to every city and city before they come to fight, as is mentioned in the portion. And it is already mentioned in places that Joshua did all that the Lord commanded Moses. And for this it is necessary that we concede that Joshua sent this to these places before he consented to fight with them, as our Sages of blessed memory wrote. And for this they tricked when they said they came from a far country, and made themselves servants to Israel. And it was necessary according to the laws of the Torah that they accept them in a covenant and they be tributary to them and serve them.
Metzudat David
"From a distant land." Not from the Land of Canaan, concerning which you were warned (Deuteronomy 20:16) with the prohibition, "You shall not let any soul live," and therefore [they pleaded], "Make a covenant with us," so that we may live.
Malbim
And they said to him, and to every man of Israel, etc. Behold, the making of a covenant between nation and nation occurs in three ways. A] Neighboring nations make a covenant that no man shall cross his neighbor’s border to harm him with the damages of neighbors, and this covenant is made between the nations themselves, that no man shall do evil to his neighbor, from neighbor to neighbor. B] Between nations that are not neighbors, a covenant is made that they will assist one another against an enemy oppressor with army and troops, chariots and horses, or that they will have freedom to trade, one in the border of his partner, as with the covenant between Hiram and Solomon. And such a covenant is not made by the nations themselves, but only by the kings with one another, because these are matters concerning the public. And likewise, such a covenant will not be between two countries that are far from one another, from the end of the land to the end of the land, for it is impossible that they will assist in a time of distress and trade across the land. C] A covenant is made concerning religion and faith, that one nation accepts the religion and faith of the other nation, and they make a covenant with them to bring them into the tradition of their covenant of religion and faith. And such a covenant is also with the nations themselves, not between the kings, and likewise it can occur even between countries that are very far apart, for it is a spiritual matter that great distance and distant islands do not separate. And behold, these envoys came first to the entire nation, as it is stated, “And they said to him and to every man of Israel,” and they said, “We have come from a distant land, and now make a covenant with us” (which is the first manner). Therefore, they did not believe them, for a covenant between nations cannot occur in a distant land where there are no damages of neighbors, but only between kings. And therefore:
And the men of Israel said to the Hivites: ‘Perhaps you dwell among us; and how shall we make a covenant with you?’
verse value 4464
Insights
Verse structure: 12 words, 60 letters. Verse gematria: 4464 is divisible by 18, the value of chai ('life'). The shortest word is "you" (אַתָּ֣ה, 3 letters) and the longest is "man·Israel" (אִֽישׁ־יִשְׂרָאֵ֖ל, 8 letters). 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "man·Israel" (אִֽישׁ־יִשְׂרָאֵ֖ל), "to·Hivite" (אֶל־הַחִוִּ֑י), "in·my·midst" (בְּקִרְבִּי֙). The root אמר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·they·said" (root אמר, 140x in Joshua); "to·Hivite" (root איל, 135x in Joshua); "man·Israel" (root איש, 68x in Joshua). The etnachta (major mid-verse pause) falls on 'to·Hivite', dividing the verse into phrases of 4 and 8 words.
Rashi
Perhaps thou dwellest among us. Perhaps you are from the inhabitants of the land.
Radak
"And they said." Thus it is written [ketiv: vayomru, plural], but read [keri: vayomer, singular]. The ketiv refers to the individual [i.e., each of them speaking separately], and the keri refers to the collective, as it says, "a man of Israel."
"El ha-Chivi" [to the Hivite] – Among the descendants of Chivi [Hivite] were Gibeon and the cities adjacent to it, which were party to this plan. And in the midrash: what is meant by "the Chivi"? Were they truly Hivites? Rather, they performed the deed of "chivya" [Aramaic for serpent]; that is to say, they deceived Israel, just as the serpent deceived Eve.
Perhaps, "You sit in my midst." This implies that if [Israel] had known that they were from the Land of Canaan, they would have been forbidden to make a covenant with them, as it is stated: "You shall make no covenant with them, nor show them mercy." And the covenant means that they would be at peace with them, that they would not be their slaves, and that they would not accept their commandments. This is what the Torah forbade. Even though, if all [the nations] had made peace, they would have accepted them, as it is written: "There was no city that made peace with the children of Israel except the Hivites, the inhabitants of Gibeon…" From this we infer that if they had made peace, they would have accepted them. However, this is only on the condition that they eradicate idolatry from their land and accept upon themselves the seven commandments from which the first man was warned, as the verse implies: "Lest they cause you to sin against Me." This means that as long as they are in sin and do not fulfill the seven commandments that the descendants of Noah are obligated to keep, it is forbidden to allow them to dwell in the land; rather, it is a commandment to destroy them and not to let any soul live among them.
If they had made peace, eradicated idolatry, and accepted the seven commandments, it is still required that they be subject to tribute and serve Israel, being subjugated under their hand, as He says: "They shall be for tribute to you, and they shall serve you." Similarly, it is stated regarding Solomon, king of Israel: "All the people remaining of the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite… Solomon made them tributary servants to this day."
If so, what is the difference between the other nations and the seven nations? The difference between them is this: Regarding the other nations, if they waged war and did not wish to make peace, one would kill every male among them, while the women and children would be taken as spoils and kept alive as slaves. But regarding the seven nations, if they did not wish to make peace, it was a commandment not to let any soul live among them, as it is stated: "Only of these nations you shall not let live any soul." To all nations, one calls out for peace first, as it is stated: "You shall call to them for peace." This includes even the seven nations, with the exception of Ammon and Moab, regarding whom it is stated: "You shall not seek their peace nor their prosperity."
If so, after the inhabitants of Gibeon had made peace, why would the children of Israel have killed them, were it not for the oath? This is because they had deceived them and made a covenant with them through error. It would have been just to kill them, were it not for the desecration of the Divine Name due to the oath. For even though the oath was made in error, if they had not fulfilled it, there would have been a desecration of the Divine Name, because many would hear of the oath but not of the error. And at the time of the oath, no condition was mentioned in the oath. And because they had deceived them, they imposed hard labor upon them and did not allow them to be merely tributary servants, but rather that they be woodcutters and water-drawers for the congregation.
And some of our Sages of blessed memory said that a vow or oath made in public has no permission for annulment. They learned this matter from the incident of the Gibeonites, that they did not strike them because they had sworn to them. Those who disagree with them said that in the matter of the Gibeonites, the oath did not take effect upon them at all, for they were mistaken. And the reason they did not kill them was for the sanctification of the Divine Name, so that the world would say, "How serious is the oath of the Lord for them, that even if it was made in error, they do not transgress it." The verses prove the words of those who said that because the oath was made in public, it has no permission for annulment. For the princes said, "Let there not be wrath upon us because of the oath." And if the matter had been only for the sanctification of the Divine Name, what wrath would there be in this?
Our Sages of blessed memory said that Joshua sent three letters upon their entry into the land. He sent to them: "Whoever wishes to make peace, let him come and make peace." He returned and sent to them: "Whoever wishes to wage war, let him wage war." He returned and sent to them: "Whoever wishes to depart, let him depart." Whoever believed in the Holy One, Blessed be He, and feared His words, went away to Africa. And it was said in a homily that the Canaanite was the one who departed. For this reason, he merited that the Land of Israel be called the Land of Canaan after his name, and he merited a good land, which is Africa. And some say that the Perizzite departed before them and went away.
If so, why did the inhabitants of Gibeon need to devise a scheme and accept peace? This is because Joshua sent [the offer] generally to all of them. And the inhabitants of Gibeon thought: "Did he not also send to Jericho and Ai to make peace? And behold, he struck them. Perhaps he will not fulfill his promise to the inhabitants of this land, and he is sending them to make peace deceitfully, so that they will not guard against him." Therefore, they too acted with deceit and said that they were from a distant land, so that a covenant would be made with them.
Metzudat David
Within me. Within the land given to me, which is the land of Canaan:
Malbim
"And a man of Israel said." The people's response was well-reasoned, suggesting, "Perhaps you dwell among us" (as I have explained elsewhere that the term "perhaps" is used in a context where the matter is close to being so, and leans more toward affirmation than negation). That is to say, logic dictates that you must dwell among us; for otherwise, why would you cut a covenant with the entire nation? And if so, how can I cut a covenant with you, since we are warned by a negative commandment: "You shall not make a covenant with them"?
And they said to Joshua: ‘We are your servants.’ And Joshua said to them: ‘Who are you? and from whence come you?’
verse value 2647
Insights
Verse structure: 11 words, 52 letters. Notable word values: "god" (אֲלֵיהֶ֧ם) = 86, equal to Elohim. The shortest word is "who?" (מִ֥י, 2 letters) and the longest is "to·Joshua" (אֶל־יְהוֹשֻׁ֖עַ, 7 letters). 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·from·where" (וּמֵאַ֥יִן), "shall·enter" (תָּבֹֽאוּ). The root אמר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·they·said" (root אמר, 140x in Joshua); "to·Joshua" (root איל, 135x in Joshua); "Joshua" (root יהושע, 125x in Joshua). The etnachta (major mid-verse pause) falls on 'we', dividing the verse into phrases of 4 and 7 words. Full calculation: וַיֹּאמְר֥וּ [and·they·said] (263) + אֶל־יְהוֹשֻׁ֖עַ [to·Joshua] (422) + עֲבָדֶ֣יךָֽ [your·servants] (106) + אֲנָ֑חְנוּ [we] (115) + וַיֹּ֨אמֶר [and·said] (257) + אֲלֵיהֶ֧ם [god] (86) + יְהוֹשֻׁ֛עַ [Joshua] (391) + מִ֥י [who?] (50) + אַתֶּ֖ם [you] (441) + וּמֵאַ֥יִן [and·from·where] (107) + תָּבֹֽאוּ [shall·enter] (409) = 2647.
Metzudat David
"We are Your servants." This implies: "We have no business with all this people, for surely we are not servants to everyone, but to You alone." It is as if they said: "And my lord, will he not understand that we are not from the land of Canaan?"
"Who are you?" – From which nation?
And from where? From which country:
Malbim
"And they said unto Joshua": When they saw that they had been caught in their own words, they turned to Joshua alone and said, "We are thy servants," meaning: We have come to thee alone to make a covenant between thee and the king of our land (which is the second manner), and such a covenant between kings might also be formed in a distant land, that they would assist one another in times of distress.
And Joshua said to them: Since, even from this side, they are not very far from the border of his land—otherwise it would be impossible for them to come to their aid—he therefore asked them, “Who are you and from where do you come?” For sometimes a people are known because they are a famous nation, and regarding this he asked, “Who are you?” And sometimes the name of the people is not famous, but the name of their country is known, and regarding this he asked, “From where do you come?” His intention was: Since you are the envoys of your king, I must necessarily know the name of the people or the country with whose king I am making a covenant, so that I will know that I have made a covenant with the king of such-and-such a people or country. And behold, in this they were caught again, for it was not possible for them to invent a fictitious name, for then the covenant would not apply by the name of the king of Gibeon.
And they said to him: ‘From a very far country your servants are come because of the name of Hashem your God; for we have heard the fame of Him, and all that He did in Egypt,
verse value 4209
Insights
Verse structure: 16 words, 70 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "very" (מְאֹד֙, 3 letters) and the longest is "for·we·heard" (כִּי־שָׁמַ֣עְנוּ, 7 letters). 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·name·of" (לְשֵׁ֖ם), "for·we·heard" (כִּי־שָׁמַ֣עְנוּ). The root שמע appears 2 times in this verse. 15 unique roots are used. Frequent roots: "all·that" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "and·they·said" (root אמר, 140x in Joshua). The etnachta (major mid-verse pause) falls on 'your·God', dividing the verse into phrases of 10 and 6 words.
Metzudat David
It is very far. And thus it will not be clear to you, neither the people nor the state:
For the sake of the Name of the Lord. In order to publicize the Name of the Lord:
Malbim
“And they said to him”: Therefore, they devised a new stratagem, saying that they had come according to the third manner of covenant-making. They said, “We cannot tell you the name of the people and the nation, for your servants have come from a land very far away”—a land so distant, at such great remove, that you will not know who they are. And if you ask, “Why do we need a covenant from such a very distant land?” know that the making of the covenant, and the reason we have come, is for the sake of the Lord your God. We desire to establish a covenant of religion and faith, to accept His divinity and His Torah, for we have heard that He is the Creator of the world, who renews it and guides it, and what He did in Egypt, where He overturned nature according to His will, and likewise the wars against Sihon and Og. They did not mention the splitting of the Jordan, since they had already stated that they came from a distant land.
and all that He did to the two kings of the Amorites, that were beyond the Jordan, to Sihon king of Heshbon, and to Og king of Bashan, who was at Ashtaroth.
verse value 6184
Insights
Verse structure: 16 words, 72 letters. The shortest word is "and" (וְאֵ֣ת, 3 letters) and the longest is "king·Bashan" (מֶלֶךְ־הַבָּשָׁ֖ן, 7 letters). Words sharing gematria 501: that, that. 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·Sihon" (לְסִיחוֹן֙). The root אשר appears 3 times in this verse. 12 unique roots are used. Frequent roots: "all·that" (root אשר, 271x in Joshua); "kings·of" (root מלך, 102x in Joshua); "beyond" (root עבר, 82x in Joshua). First appearance of the root סיחון ("to·Sihon") in Joshua. First appearance of the root חשבון ("Heshbon") in Joshua. The etnachta (major mid-verse pause) falls on 'Jordan', dividing the verse into phrases of 9 and 7 words.
Radak
And they said to Joshua, etc., "From a very distant land, etc., for we have heard the report, and all that He did in Egypt, and all that He did to the two kings of the Amorites, etc." They mentioned Egypt, Sihon, and Og, but did not mention the Jordan, because the events of Egypt, Sihon, and Og were from ancient times, whereas the event of the Jordan was from recent times. In other words, they showed Joshua that they had not heard of the Jordan [crossing], so distant was their land.
And our elders and all the inhabitants of our country spoke to us, saying: Take provision in your hand for the journey, and go to meet them, and say to them: We are your servants; and now make you a covenant with us.
verse value 5814
Insights
Verse structure: 19 words, 97 letters. Notable word values: "to·them" (אֲלֵיהֶם֙) = 86, equal to Elohim. Verse gematria: 5814 is divisible by 18, the value of chai ('life'). The shortest word is "take" (קְח֨וּ, 3 letters) and the longest is "our·elders" (זְֽקֵינֵ֩ינוּ֩, 7 letters). 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "our·elders" (זְֽקֵינֵ֩ינוּ֩), "and·all·inhabitants·of" (וְכׇל־יֹשְׁבֵ֨י), "our·land" (אַרְצֵ֜נוּ). The root אמר appears 3 times in this verse. 15 unique roots are used. Frequent roots: "and·they·said" (root אמר, 140x in Joshua); "our·land" (root ארץ, 95x in Joshua); "to·us" (root אל, 53x in Joshua). The etnachta (major mid-verse pause) falls on 'to·meet·them', dividing the verse into phrases of 12 and 7 words.
Radak
Our elders. It is written with a yod, an added [letter], between the qof and the nun, contrary to the usual custom. In the midrashic interpretation, Rabbi Yochanan said: "our elders" is written [thus, hinting] that they were culpable/guilty elders [who acted without proper authority].
Metzudat David
"We are Your servants. To bring up the tribute:"
"Make a covenant with us." To give us life:
Malbim
And our elders and all the inhabitants of our land said to us. And we are sent to this end, whether from the general populace or from the elders who are the leaders, and they said to us: Go out to meet them and say to them—meaning, to the general populace—since it is a covenant of religion, in this matter we are your servants, by means of your accepting us into your religion of faith and your Torah, and on this basis, make a covenant with us.
This our bread we took hot for our provision out of our houses on the day we came forth to go to you; but now, behold, it is dry, and is become crumbs.
verse value 3552
Insights
Verse structure: 15 words, 62 letters. Notable word values: "and·it·shall·be" (וְהָיָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "this" (זֶ֣ה, 2 letters) and the longest is "we·took·as·provisions" (הִצְטַיַּ֤דְנוּ, 7 letters). 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "our·bread" (לַחְמֵ֗נוּ), "father-in-law" (חָ֞ם), "we·took·as·provisions" (הִצְטַיַּ֤דְנוּ). 15 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 150x in Joshua); "in·day·of" (root יום, 79x in Joshua); "from·our·houses" (root בית, 65x in Joshua). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 10 and 5 words.
Rashi
And we took it. A term of 'tzidah' (provisions) when we took it out as provisions for the way.
Radak
We provisioned ourselves with it. This is the language of supplying food for the journey, and its meaning is: we took it from our homes to provision ourselves for the journey.
Metzudat David
"This is our bread. What you see in our hands, behold, while it was still hot, we took it as provisions for the journey."
"Behold, it is dry." This refers to the long duration due to the great distance of the journey.
Metzudat Zion
הִצְטַיַּדְנוּ (hitztayadnu, we provisioned ourselves). From the word provisions and sustenance.
Malbim
This. After they succeeded in removing the suspicion and dispelling the doubt that had been in the hearts of Israel regarding them, they added to bring conclusive proof that they were from a distant land. They said, "This is our bread," which testifies to the matter. And do not think that it was already dry at the time of our departure, for it was hot when we took it as provisions, and this was on the day of our departure to go. And so too shall the wineskins of wine and our garments testify.
And these wine-skins, which we filled, were new; and, behold, they are rent. And these our garments and our shoes are worn by reason of the very long journey.’
verse value 3877
Insights
Verse structure: 15 words, 68 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "our·garments" (שַׂלְמוֹתֵ֙ינוּ֙, 8 letters). Words sharing gematria 42: and·these, and·these. 10 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "skin" (נֹאד֤וֹת), "wine" (הַיַּ֙יִן֙), "we·filled" (מִלֵּ֣אנוּ). The root אלה appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "and·these" (root אלה, 51x in Joshua). First appearance of the root רב ("from·the·multitude·of") in Joshua. The etnachta (major mid-verse pause) falls on 'they·are·torn', dividing the verse into phrases of 8 and 7 words.
Metzudat David
"New." At the time they were filled, they were new:
And the men took of their provision, and asked not counsel at the mouth of Hashem.
verse value 1611
Insights
Verse structure: 7 words, 31 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "man" (הָאֲנָשִׁ֖ים, 6 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "from·their·provision" (מִצֵּידָ֑ם), "and·peh" (וְאֶת־פִּ֥י), "they·asked" (שָׁאָֽלוּ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "man" (root איש, 68x in Joshua); "not" (root לא, 47x in Joshua). The etnachta (major mid-verse pause) falls on 'from·their·provision', dividing the verse into phrases of 3 and 4 words. Full calculation: וַיִּקְח֥וּ [and·took] (130) + הָאֲנָשִׁ֖ים [man] (406) + מִצֵּידָ֑ם [from·their·provision] (184) + וְאֶת־פִּ֥י [and·peh] (497) + יְהֹוָ֖ה [Hashem] (26) + לֹ֥א [not] (31) + שָׁאָֽלוּ [they·asked] (337) = 1611.
Rashi
And the men took of their provisions. They accepted their words which they seduced them with, as (Exodus 21:13): 'asher lo tsadeh' (when he lay not in wait).
Radak
"And they took." Some explain it similar to "they learned," from [the term] "good doctrine" (לקח טוב), meaning that they learned and understood from their provisions that it was dry, for they had indeed spoken the truth. And there is [an opinion] that explains "and they took" in its plain sense: that they took from their provisions and ate from it as part of the covenant, so that they would trust in them. And Jonathan rendered it: "and the men accepted their words."
Metzudat David
"And they took." This means that they took a sign and proof from the dryness of their provisions, and they believed them; or, they took from their provisions and ate, in order to fulfill the covenant and love.
Malbim
"And the men took." They took as proof that the truth was with them, from their dry provisions, and on the basis of this proof they believed them. And although they could have ascertained the truth through the Urim and Thummim, they did not inquire of the mouth of the LORD.
And Joshua made peace with them, and made a covenant with them, to let them live; and the princes of the congregation swore to them.
verse value 3969
Insights
Verse structure: 12 words, 52 letters. Verse gematria: 3969 = 63². The shortest word is "to·them" (לָהֶ֤ם, 3 letters) and the longest is "to·let·them·live" (לְחַיּוֹתָ֑ם, 6 letters). Words sharing gematria 75: to·them, to·them, to·them. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "belonging·to" (שָׁל֔וֹם), "to·let·them·live" (לְחַיּוֹתָ֑ם), "and·they·swore" (וַיִּשָּׁבְע֣וּ). The root הם appears 3 times in this verse. 10 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "to·them" (root הם, 63x in Joshua); "and·did" (root עשה, 59x in Joshua). First appearance of the root נשיא ("chieftains·of") in Joshua. First appearance of the root עדה ("congregation") in Joshua. The etnachta (major mid-verse pause) falls on 'to·let·them·live', dividing the verse into phrases of 8 and 4 words. Full calculation: וַיַּ֨עַשׂ [and·did] (386) + לָהֶ֤ם [to·them] (75) + יְהוֹשֻׁ֙עַ֙ [Joshua] (391) + שָׁל֔וֹם [belonging·to] (376) + וַיִּכְרֹ֥ת [and·he·cut] (636) + לָהֶ֛ם [to·them] (75) + בְּרִ֖ית [covenant] (612) + לְחַיּוֹתָ֑ם [to·let·them·live] (494) + וַיִּשָּׁבְע֣וּ [and·they·swore] (394) + לָהֶ֔ם [to·them] (75) + נְשִׂיאֵ֖י [chieftains·of] (371) + הָעֵדָֽה [congregation] (84) = 3969.
Ralbag
And Joshua made peace with them, and cut a covenant with them to give them life. And they swore to them, to give them life, and the chieftains of the congregation swore to them. And behold, the cause of Israel's error and their falling into this matter was that they did not inquire of God, even though Joshua, who was a prophet, was with them, and Eleazar the priest, who had with him the Urim and Thummim, was with them, as the Torah said: "and before Eleazar the priest he shall stand, and inquire for him by the judgment of the Urim." And this oath, even though it was made in error, they did not consent to transgress it, for there would be in this a desecration of the Name in the eyes of the idolaters, and they would suspect that there is no fear of God in Israel. And behold, the princes would have kept them alive in the fitting manner, had they made peace with them from the first, for the Torah said, 'and all the people found therein shall be tributary to you and serve you.' Except that they aggravated the matter of this servitude -- that is to say, it was already possible according to the laws of the Torah, had these been the terms, that they pay some tribute to Israel and be exempted from a different kind of servitude, but that they would stand among them lowly as servants. But if they imposed upon them that they serve them with their bodies in these heavy labors -- that is to say, that they be woodcutters and waterdrawers for the whole congregation -- this was possible with the fulfillment of their conditions, for they made themselves servants to Israel. And with all this, they desired to show them, for the honor of God, that they did not deprive them of their rightful due on account of their entering into a covenant with them, for they had already deceived them in saying they were from a far country, and they, for this reason, were not obligated to them to do kindness for them, other than what they were forced to by their oath to them. And since the oath and the covenant was to give them life and that they be servants to Israel, they already fulfilled their condition with them in this way. And Joshua added to their service, which the princes agreed upon, that they be woodcutters and waterdrawers for the House of the Lord. And for this they were woodcutters and waterdrawers for the whole congregation and for the altar of the Lord.
Malbim
"And he made peace with them." Behold, even though they were obligated to accept them even if they had known that they were from the seven nations, after they had accepted upon themselves the seven commandments, nevertheless they did not act according to the law: a) because they needed to accept upon themselves tribute and servitude (as stated above, chapter 3), and this they did not explicitly accept, and Joshua made peace with them without conditions. b) Because he cut a covenant with them, which is forbidden by a negative commandment. Nevertheless, Joshua was careful not to cut a covenant with them except for their lives, that is, not to kill them, and upon this covenant the princes of the congregation swore to them, and they did not accept upon themselves other matters, such as not to enslave them and the like, only to keep them alive.
And it came to pass at the end of three days after they had made a covenant with them, that they heard that they were their neighbours, and that they dwelt among them.
verse value 5058
Insights
Verse structure: 15 words, 66 letters. Verse gematria: 5058 is divisible by 18, the value of chai ('life'). The shortest word is "abundance" (הֵם֙, 2 letters) and the longest is "that·cut" (אֲשֶׁר־כָּרְת֥וּ, 7 letters). Words sharing gematria 45: abundance, abundance. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "that·cut" (אֲשֶׁר־כָּרְת֥וּ), "that·near" (כִּֽי־קְרֹבִ֥ים), "and·in·his·midst" (וּבְקִרְבּ֖וֹ). The root הם appears 3 times in this verse. 12 unique roots are used. Frequent roots: "that·cut" (root אשר, 271x in Joshua); "and·it·was" (root היה, 150x in Joshua); "days" (root יום, 79x in Joshua). The etnachta (major mid-verse pause) falls on 'covenant', dividing the verse into phrases of 8 and 7 words.
Malbim
Questions (16): The repetition of "they are near him" and "in his midst they dwell."
"And it came to pass, etc., after they had made [a covenant with them]." And it was not possible for them to retract.
"And in his midst they dwell." This is not like the Girgashites, who were initially close [to Israel] but then departed and went to Africa. Rather, the meaning is: on account of their being close [to Israel], it was forbidden to make a covenant with them; and on account of their dwelling within [the land of Israel], they were required to pay tribute and serve as slaves.
And the children of Israel journeyed, and came to their cities on the third day. Now their cities were Gibeon, and Chephirah, and Beeroth, and Kiriath-jearim.
verse value 4298
Insights
Verse structure: 12 words, 69 letters. The shortest word is "in·the·day" (בַּיּ֣וֹם, 4 letters) and the longest is "sons·of·Israel" (בְנֵי־יִשְׂרָאֵ֗ל, 8 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·their·cities" (וְעָֽרֵיהֶם֙). 11 unique roots are used. Frequent roots: "sons·of·Israel" (root בן, 156x in Joshua); "and·their·cities" (root עיר, 138x in Joshua); "to·their·cities" (root איל, 135x in Joshua). First appearance of the root קרית ("and·Kiriath") in Joshua. First appearance of the root יערים ("Jearim") in Joshua. The etnachta (major mid-verse pause) falls on 'third', dividing the verse into phrases of 6 and 6 words. Full calculation: וַיִּסְע֣וּ [and·they·set·out] (152) + בְנֵי־יִשְׂרָאֵ֗ל [sons·of·Israel] (603) + וַיָּבֹ֛אוּ [and·they·came] (25) + אֶל־עָרֵיהֶ֖ם [to·their·cities] (356) + בַּיּ֣וֹם [in·the·day] (58) + הַשְּׁלִישִׁ֑י [third] (655) + וְעָֽרֵיהֶם֙ [and·their·cities] (331) + גִּבְע֣וֹן [Gibeon] (131) + וְהַכְּפִירָ֔ה [and·Chephirah] (326) + וּבְאֵר֖וֹת [and·Beeroth] (615) + וְקִרְיַ֥ת [and·Kiriath] (716) + יְעָרִֽים [Jearim] (330) = 4298.
And the children of Israel smote them not, because the princes of the congregation had sworn to them by Hashem, the God of Israel. And all the congregation murmured against the princes.
verse value 3066
Insights
Verse structure: 14 words, 68 letters. The shortest word is "and·not" (וְלֹ֤א, 3 letters) and the longest is "upon·the·princes" (עַל־הַנְּשִׂיאִֽים, 9 letters). Words sharing gematria 541: Israel, Israel. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "because·swore" (כִּֽי־נִשְׁבְּע֤וּ), "all·the·congregation" (כׇל־הָעֵדָ֖ה), "upon·the·princes" (עַל־הַנְּשִׂיאִֽים). The root ישראל appears 2 times in this verse. 11 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 217x in Joshua); "son" (root בן, 156x in Joshua); "Israel" (root ישראל, 112x in Joshua). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 11 and 3 words. Full calculation: וְלֹ֤א [and·not] (37) + הִכּוּם֙ [struck·them] (71) + בְּנֵ֣י [son] (62) + יִשְׂרָאֵ֔ל [Israel] (541) + כִּֽי־נִשְׁבְּע֤וּ [because·swore] (458) + לָהֶם֙ [to·them] (75) + נְשִׂיאֵ֣י [chieftains·of] (371) + הָעֵדָ֔ה [congregation] (84) + בַּֽיהֹוָ֖ה [in·Hashem] (28) + אֱלֹהֵ֣י [the·God·of] (46) + יִשְׂרָאֵ֑ל [Israel] (541) + וַיִּלֹּ֥נוּ [and·they·murmured] (102) + כׇל־הָעֵדָ֖ה [all·the·congregation] (134) + עַל־הַנְּשִׂיאִֽים [upon·the·princes] (516) = 3066.
Metzudat Zion
וַיִּלְּנוּ (va-yill'nu, they murmured). From the words complaint and grumbling.
Malbim
Questions (18–22): After the congregation lodged a complaint regarding the oath of the princes, what did the princes reply? "We have sworn to them, etc." But was this not the very matter of the complaint? What is the meaning of the statement, "This we will do for them, and we will keep them alive"? Is this repetition not clear? Likewise, what is the meaning of the phrase "the princes said" appearing twice? And likewise, what is the meaning of the third repetition of "they shall live"? Moreover, what is the meaning of the phrase "when the princes spoke to them"? It has no sense. And how did they change their oath and make them into hewers of wood?
"And they did not strike them." This means that the Israelites came to their cities and sought to kill them, for since the Canaanites had not explicitly accepted the tribute and servitude, they were subject to the prohibition of "you shall let nothing that breathes remain alive." Moreover, the oath of the princes did not apply to the entire nation of Israel, for even though it was made in error and was intended to nullify a Torah commandment, nevertheless they did not strike them on account of the fact that the princes of the congregation had sworn by the Lord, God of Israel. The princes did not permit them to be killed lest there be a desecration of God's Name; therefore, the entire congregation complained against the princes.
But all the princes said to all the congregation: ‘We have sworn to them by Hashem, the God of Israel; now therefore we may not touch them.
verse value 2995
Insights
Verse structure: 14 words, 68 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "all·the·princes" (כׇל־הַנְּשִׂיאִים֙, 9 letters). 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "all·the·princes" (כׇל־הַנְּשִׂיאִים֙), "to·all·the·congregation" (אֶל־כׇּל־הָ֣עֵדָ֔ה), "we·swore" (נִשְׁבַּ֣עְנוּ). The root הם appears 2 times in this verse. 13 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 217x in Joshua); "and·they·said" (root אמר, 140x in Joshua); "to·all·the·congregation" (root איל, 135x in Joshua). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 9 and 5 words. Full calculation: וַיֹּאמְר֤וּ [and·they·said] (263) + כׇל־הַנְּשִׂיאִים֙ [all·the·princes] (466) + אֶל־כׇּל־הָ֣עֵדָ֔ה [to·all·the·congregation] (165) + אֲנַ֙חְנוּ֙ [we] (115) + נִשְׁבַּ֣עְנוּ [we·swore] (478) + לָהֶ֔ם [to·them] (75) + בַּיהֹוָ֖ה [in·Hashem] (28) + אֱלֹהֵ֣י [the·God·of] (46) + יִשְׂרָאֵ֑ל [Israel] (541) + וְעַתָּ֕ה [now] (481) + לֹ֥א [not] (31) + נוּכַ֖ל [we·can] (106) + לִנְגֹּ֥עַ [to·touch] (153) + בָּהֶֽם [in·them] (47) = 2995.
Malbim
And all the princes said. They said: it is impossible to kill them, since we swore to them, and the oath was in the Name of the LORD; and there would be a desecration of the Divine Name in this matter, since, moreover, the people are required to uphold what the princes of the congregation bound themselves to.
This we will do to them, and let them live; lest wrath be upon us, because of the oath which we swore to them.’
verse value 3434
Insights
Verse structure: 11 words, 54 letters. The shortest word is "this" (זֹ֛את, 3 letters) and the longest is "that·we·swore" (אֲשֶׁר־נִשְׁבַּ֥עְנוּ, 9 letters). Words sharing gematria 75: to·them, to·them. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·let·live" (וְהַחֲיֵ֣ה), "and·not·will·be" (וְלֹֽא־יִֽהְיֶ֤ה), "upon·the·oath" (עַל־הַשְּׁבוּעָ֖ה). The root הם appears 2 times in this verse. 9 unique roots are used. Frequent roots: "that·we·swore" (root אשר, 271x in Joshua); "and·not·will·be" (root היה, 150x in Joshua); "to·them" (root הם, 63x in Joshua). First appearance of the root קצף ("wrath") in Joshua. The etnachta (major mid-verse pause) falls on 'them', dividing the verse into phrases of 5 and 6 words. Full calculation: זֹ֛את [this] (408) + נַעֲשֶׂ֥ה [we·will·do] (425) + לָהֶ֖ם [to·them] (75) + וְהַחֲיֵ֣ה [and·let·live] (34) + אוֹתָ֑ם [them] (447) + וְלֹֽא־יִֽהְיֶ֤ה [and·not·will·be] (67) + עָלֵ֙ינוּ֙ [upon·us] (166) + קֶ֔צֶף [wrath] (270) + עַל־הַשְּׁבוּעָ֖ה [upon·the·oath] (488) + אֲשֶׁר־נִשְׁבַּ֥עְנוּ [that·we·swore] (979) + לָהֶֽם [to·them] (75) = 3434.
Radak
And to preserve them alive. [This is] the infinitive form.
Metzudat David
"Zot" – this means that this matter, namely to keep them alive, we are compelled to do for them, against our will, so that the Lord will not become angry due to the neglect of the oath.
Malbim
"This we shall do for them." Nevertheless, since the oath was only to keep them alive, and not that we would not impose taxes and servitude upon them, we can thus fulfill the oath and yet carry out the commandment of the Torah. For we will keep the oath and keep them alive, which is precisely what we swore to do. And yet, there will be no wrath upon us regarding the oath that we swore to them; that is to say, the Lord will not be angry about this. And the explanation of their words is found in the following verse:
And the princes said concerning them: ‘Let them live’; so they became hewers of wood and drawers of water to all the congregation, as the princes had spoken concerning them.
verse value 2872
Insights
Verse structure: 13 words, 68 letters. Notable word values: "to·them" (אֲלֵיהֶ֛ם) = 86, equal to Elohim. The shortest word is "to·them" (לָהֶ֖ם, 3 letters) and the longest is "and·drawers·of·water" (וְשֹׁאֲבֵי־מַ֙יִם֙, 8 letters). Words sharing gematria 416: the·chieftains, the·chieftains. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "live" (יִֽחְי֑וּ), "and·drawers·of·water" (וְשֹׁאֲבֵי־מַ֙יִם֙), "to·all·the·congregation" (לְכׇל־הָ֣עֵדָ֔ה). The root נשיא appears 2 times in this verse. 12 unique roots are used. Frequent roots: "as" (root אשר, 271x in Joshua); "and·they·were" (root היה, 150x in Joshua); "and·they·said" (root אמר, 140x in Joshua). First appearance of the root חטב ("cutting") in Joshua. First appearance of the root שאב ("and·drawers·of·water") in Joshua. The etnachta (major mid-verse pause) falls on 'live', dividing the verse into phrases of 4 and 9 words. Full calculation: וַיֹּאמְר֧וּ [and·they·said] (263) + אֲלֵיהֶ֛ם [to·them] (86) + הַנְּשִׂיאִ֖ים [the·chieftains] (416) + יִֽחְי֑וּ [live] (34) + וַ֠יִּֽהְי֠וּ [and·they·were] (37) + חֹטְבֵ֨י [cutting] (29) + עֵצִ֤ים [tree] (210) + וְשֹׁאֲבֵי־מַ֙יִם֙ [and·drawers·of·water] (409) + לְכׇל־הָ֣עֵדָ֔ה [to·all·the·congregation] (164) + כַּאֲשֶׁ֛ר [as] (521) + דִּבְּר֥וּ [spoke] (212) + לָהֶ֖ם [to·them] (75) + הַנְּשִׂיאִֽים [the·chieftains] (416) = 2872.
Radak
"They shall live and be woodcutters and water-drawers for the whole congregation." This is a concise scriptural expression, for the princes said, "They shall live and be woodcutters and water-drawers," and the Scripture adopted a brief manner, saying "vayyihyu" (וַיִּהְיוּ) with a patach under the vav — the past tense — [meaning] "and they became" [so] as the princes had spoken to them. This testifies that indeed the princes said this to them. And what they said was "for the whole congregation," whereas Joshua said to them "for the house of my God." How so? As long as the congregation was in the camp, before the land was divided, they were woodcutters and water-drawers for the congregation. But after the land was divided, and Israel dwelt in their cities and inheritances, they remained woodcutters and water-drawers for the house of God — namely, at Gilgal, Shiloh, Nob, Gibeon, and the Eternal House — as it is stated, "to the place that He will choose." Our Sages of blessed memory said that since Joshua appointed them as woodcutters and water-drawers, he decreed that they should not enter the assembly, meaning that Israelites were forbidden to intermarry with them. He tied their prohibition to the time when the Temple stands, for he said "for the house of my God," implying that as long as they served as woodcutters and water-drawers for the house of my God, the prohibition applied. This corresponds to the period when the Temple stood. Then David came and decreed upon them forever. And so it is written in the Book of Ezra: "And from the Nethinim whom David and the princes had appointed for the service of the Levites."
Metzudat David
And the princes said to them, "May they live." This means: Indeed, because of the oath, you shall not say, "May they not live"; rather, it is as if he said, "Let us only consider what we shall do to them in retribution for their deceit."
“And they were, etc.” This means that the recompense was that they were the woodcutters, etc., as the princes had decreed, for the entire congregation heeded them.
Metzudat Zion
חֹטְבֵי (khot'vei, woodcutters). A matter of cutting and chopping, and likewise (Deuteronomy 19:5) to cut wood.
Malbim
And the princes said to them. Now [the text] explains their words: how they would fulfill the oath and the commandment of the Torah.
They shall live. And by this we fulfill the oath.
"And they became woodcutters." Through this, we fulfill the commandment of the Torah, for in their oath to keep them alive, it was included only that they would not put them to death, not that they would not impose upon them taxes and servitude. Nor should you think that in any case we would thereby be considered as violators of the covenant, since we had made a covenant of love with them; how then could we subjugate them as slaves? To this it says: "As the princes spoke to them." Indeed, the princes had said to them at first, "Perhaps you dwell among us — how then could I make a covenant with you?" (for there it is stated, "And the man of Israel said," [showing] that it was certainly their princes who were speaking). Thus, they explained to them at that time that one does not make a covenant with the Canaanite who dwells among them. They lied, and their covenant was false, and the oath was only to keep them alive. And what is meant by "And they became woodcutters" in the past tense? It means that they themselves became woodcutters, and this is included in what was said to them by the princes, who said to them, "Perhaps you dwell among us." It is clear that on this basis, they were obligated to accept taxes and servitude.
And Joshua called for them, and he spoke to them, saying: ‘Wherefore have you beguiled us, saying: We are very far from you, when you dwell among us?
verse value 4648
Insights
Verse structure: 17 words, 75 letters. Notable word values: "to·them" (אֲלֵיהֶ֖ם) = 86, equal to Elohim. The shortest word is "to·them" (לָהֶם֙, 3 letters) and the longest is "far" (רְחוֹקִ֨ים, 6 letters). Words sharing gematria 271: saying, saying. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "you·deceived" (רִמִּיתֶ֨ם), "far" (רְחוֹקִ֨ים), "in·our·midst" (בְּקִרְבֵּ֥נוּ). The root אמר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "saying" (root אמר, 140x in Joshua); "Joshua" (root יהושע, 125x in Joshua); "and·spoke" (root דבר, 68x in Joshua). First appearance of the root רמה ("you·deceived") in Joshua. The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 6 and 11 words.
Malbim
Joshua called to them. For he wished to inform them that they had breached the covenant immediately at its outset, inasmuch as they had deceived them, since they had told them that they were not making a covenant with their neighbors. And this is what it says: “Why have you deceived us?”
Now therefore you are cursed, and there shall never fail to be of you bondmen, both hewers of wood and drawers of water for the house of my God.’
verse value 3364
Insights
Verse structure: 12 words, 51 letters. Verse gematria: 3364 = 58². The shortest word is "you" (אַתֶּ֑ם, 3 letters) and the longest is "and·not·be·cut·off" (וְלֹא־יִכָּרֵ֨ת, 7 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "cursed" (אֲרוּרִ֣ים), "and·not·be·cut·off" (וְלֹא־יִכָּרֵ֨ת), "and·cutting" (וְחֹטְבֵ֥י). 12 unique roots are used. Frequent roots: "my·God" (root אלהים, 70x in Joshua); "to·the·house·of" (root בית, 65x in Joshua); "slave" (root עבד, 39x in Joshua). The etnachta (major mid-verse pause) falls on 'you', dividing the verse into phrases of 3 and 9 words. Full calculation: וְעַתָּ֖ה [now] (481) + אֲרוּרִ֣ים [cursed] (457) + אַתֶּ֑ם [you] (441) + וְלֹא־יִכָּרֵ֨ת [and·not·be·cut·off] (667) + מִכֶּ֜ם [from·you] (100) + עֶ֗בֶד [slave] (76) + וְחֹטְבֵ֥י [and·cutting] (35) + עֵצִ֛ים [tree] (210) + וְשֹׁ֥אֲבֵי [and·drawers·of] (319) + מַ֖יִם [water] (90) + לְבֵ֥ית [to·the·house·of] (442) + אֱלֹהָֽי [my·God] (46) = 3364.
Metzudat David
"And now." This means: "Now, during the time of war, you shall be cursed to be slaves to all the congregation, but to the House of the Lord you shall be slaves forever, and this matter shall not be severed."
Malbim
"And now you are cursed." And one who is cursed cannot enter into a covenant with one who is blessed. The oath was only to keep them alive, but I impose a condition that you accept tribute and servitude.
"And no slave shall be cut off from among you." This refers to the state of slavery.
"And those who cut wood, etc., for the house of God." This is the tax. Now, the princes stated that there should be woodcutters for the community, thereby including both labor and the tax. But Joshua, who stipulated labor separately, therefore did not require them to be woodcutters for the entire community, but only for the house of God alone, and this would be the tax.
And they answered Joshua, and said: ‘Because it was certainly told your servants, how that Hashem your God commanded His servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you; therefore we were sore afraid for our lives because of you, and have done this thing.
verse value 9219
Insights
Verse structure: 28 words, 133 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּי֩, 2 letters) and the longest is "all·the·land" (אֶת־כׇּל־הָאָ֔רֶץ, 8 letters). Words sharing gematria 240: from·your·face, from·your·face. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·your·servants" (לַעֲבָדֶ֙יךָ֙), "to·destroy" (וּלְהַשְׁמִ֛יד), "and·we·feared" (וַנִּירָ֨א). The root נגד appears 2 times in this verse. 23 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "and·they·said" (root אמר, 140x in Joshua). The etnachta (major mid-verse pause) falls on 'from·your·face', dividing the verse into phrases of 21 and 7 words.
Radak
"And we did this thing." [It is vocalized] with a tzere, contrary to the usual custom. We have already written about similar cases in the book Mikhlol.
Malbim
"And they answered Joshua": They did not devise this stratagem at all in order to be exempt from the obligation of tribute and servitude, but solely to save their lives, as it is stated, "And we feared greatly... and we did this thing," for they assumed that the commandment was to utterly destroy all the inhabitants of the land and not to accept them in any way.
And now, behold, we are in your hand: as it seems good and right to you to do to us, do.’
verse value 2630
Insights
Verse structure: 9 words, 38 letters. Notable word values: "in·your·hand" (בְיָדֶ֑ךָ) = 36, double chai. The shortest word is "to·us" (לָ֖נוּ, 3 letters) and the longest is "in·your·eyes" (בְּעֵינֶ֛יךָ, 6 letters). 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "they" (הִנְנ֣וּ), "as·the·good" (כַּטּ֨וֹב), "and·as·the·right" (וְכַיָּשָׁ֧ר). The root עשה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "to·do" (root עשה, 59x in Joshua); "in·your·hand" (root יד, 26x in Joshua); "in·your·eyes" (root עין, 24x in Joshua). The etnachta (major mid-verse pause) falls on 'in·your·hand', dividing the verse into phrases of 3 and 6 words. Full calculation: וְעַתָּ֖ה [now] (481) + הִנְנ֣וּ [they] (111) + בְיָדֶ֑ךָ [in·your·hand] (36) + כַּטּ֨וֹב [as·the·good] (37) + וְכַיָּשָׁ֧ר [and·as·the·right] (536) + בְּעֵינֶ֛יךָ [in·your·eyes] (162) + לַעֲשׂ֥וֹת [to·do] (806) + לָ֖נוּ [to·us] (86) + עֲשֵֽׂה [do] (375) = 2630.
Radak
"And now, we are in your hand." [It is vocalized] light, and with a shva under the first nun.
Malbim
"And now, etc." We are ready to do as is right in Your eyes:
And so did he to them, and delivered them out of the hand of the children of Israel, that they slew them not.
verse value 2062
Insights
Verse structure: 9 words, 36 letters. The shortest word is "so" (כֵּ֑ן, 2 letters) and the longest is "sons·of·Israel" (בְּנֵֽי־יִשְׂרָאֵ֖ל, 8 letters). 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·has·taken·away" (וַיַּצֵּ֥ל), "they·killed·them" (הֲרָגֽוּם). 9 unique roots are used. Frequent roots: "sons·of·Israel" (root בן, 156x in Joshua); "to·them" (root הם, 63x in Joshua); "and·did" (root עשה, 59x in Joshua). The etnachta (major mid-verse pause) falls on 'so', dividing the verse into phrases of 3 and 6 words. Full calculation: וַיַּ֥עַשׂ [and·did] (386) + לָהֶ֖ם [to·them] (75) + כֵּ֑ן [so] (70) + וַיַּצֵּ֥ל [and·has·taken·away] (136) + אוֹתָ֛ם [them] (447) + מִיַּ֥ד [from·hand·of] (54) + בְּנֵֽי־יִשְׂרָאֵ֖ל [sons·of·Israel] (603) + וְלֹ֥א [and·not] (37) + הֲרָגֽוּם [they·killed·them] (254) = 2062.
Metzudat David
"And he did so for them." Just as it was said that they were to be slaves to the entire community in times of war, and to the House of the Lord forever.
"And they did not kill them." Just as they had initially intended.
Malbim
The questions (26): What he wrote, that He saved them from the hand of the Israelites [Bnei Yisrael], yet did he not say (chapter 18) that Israel did not strike them because of the oath of the princes? And what he wrote (chapter 24) that they were given as woodcutters for the congregation and for the altar, contradicts what he wrote (chapter 23) that they were given only as woodcutters for the altar alone?
"And He delivered them out of their hand, etc." For if they had not accepted upon themselves tribute and servitude, the people would have killed them, for they thought that the oath of the princes did not apply to them in this matter (as above, 9:17-18).
And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of Hashem, to this day, in the place which He should choose.
verse value 2943
Insights
Verse structure: 16 words, 71 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "water" (מַ֖יִם, 3 letters) and the longest is "to·the·place" (אֶל־הַמָּק֖וֹם, 7 letters). Words sharing gematria 17: that, this. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·for·altar·of" (וּלְמִזְבַּ֤ח), "to·the·place" (אֶל־הַמָּק֖וֹם), "he·shall·choose" (יִבְחָֽר). The root יום appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "Joshua" (root יהושע, 125x in Joshua). The etnachta (major mid-verse pause) falls on 'to·the·community', dividing the verse into phrases of 9 and 7 words.
Metzudat David
“Unto the congregation and unto the altar” etc., “unto this day.” This means: “Unto the congregation” at the time of the war, and “unto the altar of the Lord” until this day.
"to the place." In the place where the altar will stand, there they shall serve, whether in Shiloh or in Jerusalem.
Malbim
"And He gave them." And now, since the House of the Lord was not yet in its place, He gave them on that day, before the Temple was established, to be woodcutters for the congregation, for those engaged in war, during the seven years in which they conquered [the land] and divided it; and afterward, they were to be woodcutters for the altar of the Lord (and this continued until the present day, in which this book was written).
To the place that He will choose. At the time that He will choose a place for His dwelling:
Ralbag
Metzudat David
Metzudat Zion
Malbim