Joshua / Chapter 9

Joshua 9

27 verses • Westminster Leningrad Codex

Translator's Introduction

What This Chapter Is About

The Gibeonites deceive Israel with worn-out clothes and stale bread, claiming to be from a distant land. Israel makes a peace treaty without consulting God. When the deception is discovered, the Gibeonites are spared but made permanent servants.

What Makes This Chapter Remarkable

The phrase 'they did not ask counsel from the mouth of the LORD' (v. 14, et-pi YHWH lo sha'alu) is the chapter's verdict — the failure is not military but prayerful. Israel's leaders relied on their own investigation (they inspected the evidence) rather than inquiring of God. The Gibeonites' strategy exploits Deuteronomy 20:10-15, which allows peace treaties with distant cities — they pretend to be far away to qualify for the exception.

Translation Friction

The phrase berit shalom (v. 15, 'covenant of peace') uses the covenant vocabulary for what is essentially a treaty obtained by fraud. We rendered it as 'treaty' to distinguish it from divine covenant. The Gibeonites' punishment — 'woodcutters and water carriers for the house of my God' (v. 23) — transforms them from free deceivers into temple servants, a judgment that is also a kind of inclusion.

Connections

The Gibeonite treaty has consequences in 2 Samuel 21:1-9, where Saul's violation of it brings famine. Gibeon becomes a significant site: the tabernacle is located there (1 Chronicles 21:29, 2 Chronicles 1:3), and Solomon receives his wisdom vision at Gibeon (1 Kings 3:4-5). The failure to inquire of God echoes the Ai disaster (ch. 7) and anticipates Saul's failures in 1 Samuel.

Joshua 9:1

וַיְהִ֣י כִשְׁמֹ֣עַ כׇּל־הַמְּלָכִ֡ים אֲשֶׁר֩ בְּעֵ֨בֶר הַיַּרְדֵּ֜ן בָּהָ֣ר וּבַשְּׁפֵלָ֗ה וּבְכֹל֙ ח֚וֹף הַיָּ֣ם הַגָּד֔וֹל אֶל־מ֖וּל הַלְּבָנ֑וֹן הַחִתִּי֩ וְהָאֱמֹרִ֨י הַֽכְּנַעֲנִ֜י הַפְּרִזִּ֗י הַחִוִּ֣י וְהַיְבוּסִ֔י׃

When all the kings west of the Jordan heard what had happened — those in the hill country, the lowlands, and all along the coast of the Great Sea toward Lebanon — the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites —

KJV And it came to pass, when all the kings which were on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof;

Notes & Key Terms

Translator Notes

The geographic sweep covers the entire land: ba-har ('in the hill country,' the central highlands), ba-sh'felah ('in the lowlands,' the western foothills), and b'khol chof ha-yam ha-gadol ('along the entire coast of the Great Sea,' the Mediterranean coast). Six nations are listed — one less than the standard seven of Deuteronomy 7:1, with the Girgashites absent. The news of Jericho, Ai, and the Ebal covenant ceremony has reached every corner of Canaan.

Joshua 9:2

וַיִּתְקַבְּצ֣וּ יַחְדָּ֔ו לְהִלָּחֵ֥ם עִם־יְהוֹשֻׁ֖עַ וְעִם־יִשְׂרָאֵ֑ל פֶּ֖ה אֶחָֽד׃

they gathered together as one to fight against Joshua and Israel.

KJV That they gathered themselves together, to fight with Joshua and with Israel, with one accord.

Notes & Key Terms

Translator Notes

Vayyitqab'tsu yachdav ... peh echad ('they gathered together ... with one mouth') — the Canaanite kings form a coalition, speaking 'with one voice.' This is the opposite of the individual paralysis described in 2:9-11 and 5:1. Fear has given way to desperation: united resistance is their last option. The coalition will be tested in chapter 10 (the southern campaign) and chapter 11 (the northern campaign).
The Gibeonites (introduced in verse 3) chose a different strategy from the coalition. While the other cities unite for war, Gibeon chooses deception for survival. The contrast frames chapter 9: two Canaanite responses to the Israelite threat — fight or fake.

Joshua 9:3

וְיֹשְׁבֵ֨י גִבְע֜וֹן שָׁמְע֗וּ אֵת֩ אֲשֶׁ֨ר עָשָׂ֧ה יְהוֹשֻׁ֛עַ לִירִיח֖וֹ וְלָעָֽי׃

But when the people of Gibeon learned how Joshua had dealt with Jericho and Ai,

KJV And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai,

Notes & Key Terms

Translator Notes

V'yosh'vei Giv'on ('the inhabitants of Gibeon') — Gibeon was a significant Hivite city (v. 7; 11:19) approximately six miles northwest of Jerusalem, controlling strategic territory in the central highlands. Rather than join the coalition or fight alone, they choose a third path: negotiation through deception. Their strategy is driven by the same intelligence Rahab acted on — YHWH has given Israel the land — but their method is fraud rather than faith.

Joshua 9:4

וַיַּעֲשׂ֤וּ גַם־הֵ֙מָּה֙ בְּעׇרְמָ֔ה וַיֵּלְכ֖וּ וַיִּצְטַיָּ֑רוּ וַיִּקְח֞וּ שַׂקִּ֤ים בָּלִים֙ לַחֲמ֣וֹרֵיהֶ֔ם וְנֹאד֥וֹת יַ֛יִן בָּלִ֖ים וּמְבֻקָּעִ֥ים וּמְצֹרָרִֽים׃

and they too acted — but with cunning. They set out disguised as envoys, loading their donkeys with worn-out sacks and old wineskins that were cracked and patched.

KJV They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up;

Notes & Key Terms

Translator Notes

Vayya'asu gam hemmah b'ormah ('they too acted, but with cunning') — the word ormah ('cunning, craftiness, shrewdness') is the same word used to describe the serpent in Genesis 3:1 (arum, 'crafty'). The Gibeonites' deception echoes the primal deception of Eden. Vayyitstayyaru ('they disguised themselves as envoys/provisioners') — the verb is debated; it may derive from tsir ('envoy, ambassador') or tseidah ('provisions'), suggesting either that they posed as diplomatic envoys or that they prepared fake travel provisions. The evidence supports both: they come as supposed ambassadors from a distant land, carrying provisions staged to look road-worn.

Joshua 9:5

וּנְעָל֨וֹת בָּל֤וֹת וּמְטֻלָּאוֹת֙ בְּרַגְלֵיהֶ֔ם וּשְׂלָמ֥וֹת בָּל֖וֹת עֲלֵיהֶ֑ם וְכֹ֛ל לֶ֥חֶם צֵידָ֖ם יָבֵ֥שׁ הָיָ֖ה נִקֻּדִּֽים׃

They wore old, patched sandals on their feet and threadbare clothes on their backs. All the bread in their provisions was dry and crumbling.

KJV And old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and mouldy.

Notes & Key Terms

Translator Notes

The staging is meticulous: ne'alot balot um'tulla'ot ('worn-out, patched sandals'), s'lamot balot ('worn-out garments'), lechem tseidam yavesh nikuddim ('dry, crumbling bread'). Every visible detail tells the same story: these people have traveled an immense distance. The deception works because it appeals to the evidence of the senses — what can be seen, touched, and examined. The Gibeonites understand that Israel's leaders will evaluate the physical evidence rather than consulting God (v. 14).

Joshua 9:6

וַיֵּלְכ֧וּ אֶל־יְהוֹשֻׁ֛עַ אֶל־הַֽמַּחֲנֶ֖ה הַגִּלְגָּ֑ל וַיֹּאמְר֨וּ אֵלָ֜יו וְאֶל־אִ֣ישׁ יִשְׂרָאֵ֗ל מֵאֶ֤רֶץ רְחוֹקָה֙ בָּ֔אנוּ וְעַתָּ֖ה כִּרְתוּ־לָ֥נוּ בְרִֽית׃

They went to Joshua at the camp at Gilgal and said to him and to the men of Israel, "We have come from a distant land. Make a covenant with us."

KJV And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We be come from a far country: now therefore make ye a league with us.

Notes & Key Terms

Translator Notes

Me-erets r'choqah banu ('from a distant land we have come') — the claim of distant origin is the key deception. Deuteronomy 20:10-15 distinguishes between distant cities (which may be offered peace terms) and cities within the promised land (which must be placed under cherem). The Gibeonites know this distinction and exploit it: by pretending to come from far away, they make themselves eligible for a covenant that cities within Canaan cannot receive.
Kirtu lanu v'rit ('cut a covenant with us') — the Gibeonites ask for a berit, a binding covenant agreement. The verb karat ('to cut') refers to the ancient practice of cutting sacrificial animals when making a covenant (cf. Genesis 15:10, 17-18). They are asking for the most solemn, irrevocable form of agreement Israel can offer.

Joshua 9:7

וַיֹּ֨אמֶר אִ֧ישׁ יִשְׂרָאֵ֛ל אֶל־הַחִוִּ֖י אוּלַ֣י בְּקִרְבִּ֣י אַתָּ֣ה יוֹשֵׁ֑ב וְאֵ֖יךְ אֶכְרׇת־לְךָ֥ בְרִֽית׃

The men of Israel said to the Hivites, "Perhaps you actually live among us — how then could we make a covenant with you?"

KJV And the men of Israel said unto the Hivites, Peradventure ye dwell among us; and how shall we make a league with you?

Notes & Key Terms

Translator Notes

The Israelites' initial suspicion is exactly right: ulai b'qirbi attah yoshev ('perhaps you dwell in my midst'). They know the Deuteronomic prohibition against covenants with local populations (Deuteronomy 7:2). The narrator identifies the Gibeonites as ha-Chivvi ('the Hivites') — information the Israelites do not yet possess. The dramatic irony builds: the reader knows what the characters do not.
V'eikh ekhrat l'kha berit ('how could I cut a covenant with you?') — the question demonstrates Israel's awareness of the legal restriction. They recognize the danger but will ultimately fail to verify the Gibeonites' claim.

Joshua 9:8

וַיֹּאמְר֥וּ אֶל־יְהוֹשֻׁ֖עַ עֲבָדֶ֣יךָ אֲנָ֑חְנוּ וַיֹּ֧אמֶר אֲלֵיהֶ֛ם יְהוֹשֻׁ֖עַ מִ֣י אַתֶּ֔ם וּמֵאַ֖יִן תָּבֹֽאוּ׃

They said to Joshua, "We are your servants." Joshua asked them, "Who are you, and where do you come from?"

KJV And they said unto Joshua, We are thy servants. And Joshua said unto them, Who are ye? and from whence come ye?

Notes & Key Terms

Translator Notes

Avadekha anachnu ('we are your servants') — the Gibeonites offer submission before revealing their identity. The term avadim ('servants') in a diplomatic context signals willingness to accept vassal status — a subordinate position in exchange for protection. Joshua's question mi attem u-me'ayin tavo'u ('who are you and where do you come from?') is the right question. The tragedy is that he will accept a false answer.

Joshua 9:9

וַיֹּאמְר֣וּ אֵלָ֗יו מֵאֶ֨רֶץ רְחוֹקָ֤ה מְאֹד֙ בָּ֣אוּ עֲבָדֶ֔יךָ לְשֵׁ֥ם יְהוָ֖ה אֱלֹהֶ֑יךָ כִּי־שָׁמַ֣עְנוּ שׇׁמְע֔וֹ וְאֵ֖ת כׇּל־אֲשֶׁ֥ר עָשָׂ֖ה בְּמִצְרָֽיִם׃

They said to him, "Your servants have come from a very distant land because of the reputation of the LORD your God. For we have heard the report of him — all that he did in Egypt,

KJV And they said unto him, From a very far country thy servants are come because of the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt,

Notes & Key Terms

Translator Notes

L'shem YHWH Elohekha ('because of the name of the LORD your God') — the Gibeonites frame their approach in theological terms, mirroring Rahab's confession (2:9-11). They claim to have come because of YHWH's fame — His shem ('name, reputation'). This is partially true: they genuinely fear YHWH's power. But unlike Rahab, who acted in transparent faith, the Gibeonites wrap truth in deception.
The Gibeonites carefully mention only events from the distant past (Egypt, the Transjordan kings) and omit any reference to Jericho or Ai (vv. 9-10). This calculated omission supports their claim of distant origin — they would not yet have heard of recent local events.

Joshua 9:10

וְאֵ֣ת ׀ כׇּל־אֲשֶׁ֣ר עָשָׂ֗ה לִשְׁנֵי֙ מַלְכֵ֣י הָאֱמֹרִ֔י אֲשֶׁ֖ר בְּעֵ֣בֶר הַיַּרְדֵּ֑ן לְסִיחוֹן֙ מֶ֣לֶךְ חֶשְׁבּ֔וֹן וּלְע֥וֹג מֶֽלֶךְ־הַבָּשָׁ֖ן אֲשֶׁ֥ר בְּעַשְׁתָּרֽוֹת׃

and everything he did to the two Amorite kings east of the Jordan — Sihon king of Heshbon and Og king of Bashan, who ruled from Ashtaroth.

KJV And all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at Ashtaroth.

Notes & Key Terms

Translator Notes

The Gibeonites cite the same two victories Rahab cited (2:10) — Sihon and Og — but strategically omit Jericho and Ai. Rahab mentioned all the evidence, including the recent Jordan crossing; the Gibeonites edit the evidence to fit their cover story. The parallel shows how the same information can serve different purposes: Rahab used it for honest confession, the Gibeonites for calculated deception.

Joshua 9:11

וַיֹּאמְר֣וּ אֵלֵ֡ינוּ זְקֵינֵ֡ינוּ וְכׇל־יֹשְׁבֵ֣י אַרְצֵנוּ֩ לֵאמֹ֨ר קְח֤וּ בְיֶדְכֶם֙ צֵידָ֣ה לַדֶּ֔רֶךְ וּלְכ֖וּ לִקְרָאתָ֑ם וַאֲמַרְתֶּ֤ם אֲלֵיהֶם֙ עַבְדֵיכֶ֣ם אֲנַ֔חְנוּ וְעַתָּ֖ה כִּרְתוּ־לָ֥נוּ בְרִֽית׃

So our elders and all who live in our land told us, 'Take provisions for the journey, go to meet them, and say to them: We are your servants — now make a covenant with us.'

KJV Wherefore our elders and all the inhabitants of our country spake to us, saying, Take victuals with you for the journey, and go to meet them, and say unto them, We are your servants: therefore now make ye a league with us.

Notes & Key Terms

Translator Notes

The Gibeonites construct a plausible diplomatic backstory: their elders (z'qeneinu) and populace sent them as official envoys with provisions for a long journey. The fabricated narrative is coherent and detailed — exactly the kind of story that is difficult to disprove without independent verification.

Joshua 9:12

זֶ֣ה לַחְמֵ֗נוּ חָ֞ם הִצְטַיַּ֤דְנוּ אֹתוֹ֙ מִבָּ֣תֵּ֔ינוּ בְּי֥וֹם צֵאתֵ֖נוּ לָלֶ֣כֶת אֲלֵיכֶ֑ם וְעַתָּ֣ה הִנֵּ֥ה יָבֵ֛שׁ וְהָיָ֖ה נִקֻּדִּֽים׃

This bread of ours — we packed it hot from our homes the day we set out to come to you. But look at it now: dry and crumbling.

KJV This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy:

Notes & Key Terms

Translator Notes

Zeh lachmenu cham hitstayyadnu oto mibatteinu b'yom tsetenu ('this bread of ours was hot when we packed it from our houses on the day we left') — the Gibeonites use their staged props as evidence. They invite Joshua to examine the bread, the wineskins, and the clothing (vv. 12-13) — all of which appear to confirm a long journey. The appeal is to sensory evidence: see, touch, examine. The deception succeeds precisely because the evidence is tangible.

Joshua 9:13

וְאֵ֤לֶּה נֹאדוֹת֙ הַיַּ֔יִן אֲשֶׁ֥ר מִלֵּ֖אנוּ חֲדָשִׁ֑ים וְהִנֵּ֣ה הִתְבַּקָּ֔עוּ וְאֵ֤לֶּה שַׂלְמוֹתֵ֙ינוּ֙ וּנְעָלֵ֔ינוּ בָּל֕וּ מֵרֹ֖ב הַדֶּ֥רֶךְ מְאֹֽד׃

These wineskins that we filled were new — and look, they are cracked. And these clothes and sandals of ours are worn out from the very long journey."

KJV And these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey.

Notes & Key Terms

Translator Notes

The three categories of staged evidence — bread, wineskins, clothing — create a cumulative case. Each item independently supports the same conclusion: a long journey from a distant land. The deception is a masterpiece of material fabrication. Me-rov ha-derekh me'od ('from the very long road') — they emphasize distance one final time.

Joshua 9:14

וַיִּקְח֥וּ הָאֲנָשִׁ֖ים מִצֵּידָ֑ם וְאֶת־פִּ֥י יְהוָ֖ה לֹ֥א שָׁאָֽלוּ׃

The men examined their provisions but did not seek the counsel of the LORD.

KJV And the men took of their victuals, and asked not counsel at the mouth of the LORD.

Notes & Key Terms

Translator Notes

V'et pi YHWH lo sha'alu ('and the mouth/counsel of the LORD they did not ask') — this is the pivotal failure of the entire chapter, stated with devastating brevity. Israel's leaders examined the physical evidence (vayyiqchu me-tseidam, 'they took from their provisions' — tasting or inspecting the bread), and it checked out. But they never consulted God. The contrast with Joshua's earlier obedience is sharp: the same leader who stood barefoot on holy ground (5:15) and held his javelin aloft at God's command (8:18) now makes a binding covenant without asking God's opinion.
The lesson is pointed: sensory evidence can deceive; only divine counsel is reliable. This is the chapter's theological center — not that deception exists (it always will) but that Israel had the means to detect it (consulting God through the Urim and Thummim or the high priest) and chose not to use it.

Joshua 9:15

וַיַּ֨עַשׂ לָהֶ֤ם יְהוֹשֻׁ֙עַ֙ שָׁל֔וֹם וַיִּכְרֹ֥ת לָהֶ֛ם בְּרִ֖ית לְחַיּוֹתָ֑ם וַיִּשָּׁבְע֣וּ לָהֶ֔ם נְשִׂיאֵ֖י הָעֵדָֽה׃

Joshua made peace with them and made a covenant with them to let them live, and the leaders of the community swore an oath to them.

KJV And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them.

Notes & Key Terms

Translator Notes

Vayya'as lahem Yehoshua shalom vayyikhrot lahem berit l'chayyotam ('Joshua made peace with them and cut a covenant with them to let them live') — three binding commitments in rapid succession: peace (shalom), covenant (berit), and an oath (vayyishav'u). The leaders (n'si'ei ha-edah, 'the chiefs/princes of the assembly') participate in the oath, making it a communal commitment, not just Joshua's personal decision. The oath, sworn in YHWH's name (v. 18), will prove irrevocable — just as the oath to Rahab was irrevocable (6:22-25).

Joshua 9:16

וַיְהִ֗י מִקְצֵה֙ שְׁלֹ֣שֶׁת יָמִ֔ים אַחֲרֵ֕י אֲשֶׁר־כָּרְת֥וּ לָהֶ֖ם בְּרִ֑ית וַֽיִּשְׁמְע֗וּ כִּי־קְרֹבִ֥ים הֵם֙ אֵלָ֔יו וּבְקִרְבּ֖וֹ הֵ֥ם יֹשְׁבִֽים׃

Three days after they had made the covenant with them, the Israelites learned that the Gibeonites were actually their neighbors — living right among them.

KJV And it came to pass at the end of three days after they had made a league with them, that they heard that they were their neighbours, and that they dwelt among them.

Notes & Key Terms

Translator Notes

Miqtseh sh'loshet yamim ('at the end of three days') — the same three-day formula that marks transitions throughout Joshua (1:11; 2:16, 22; 3:2). Ki q'rovim hem elav u-v'qirbo hem yosh'vim ('they are near to him and in his midst they are dwelling') — the revelation that the Gibeonites are local, not distant, arrives after the covenant is sealed. The oath has been sworn; it cannot be undone. The deception has succeeded.

Joshua 9:17

וַיִּסְעוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיָּבֹ֥אוּ אֶל־עָרֵיהֶ֖ם בַּיּ֣וֹם הַשְּׁלִישִׁ֑י וְעָרֵיהֶ֗ם גִּבְע֤וֹן וְהַכְּפִירָה֙ וּבְאֵר֔וֹת וְקִרְיַ֖ת יְעָרִֽים׃

The Israelites set out and arrived at their cities on the third day. Their cities were Gibeon, Chephirah, Beeroth, and Kiriath-jearim.

KJV And the children of Israel journeyed, and came unto their cities on the third day. Now their cities were Gibeon, and Chephirah, and Beeroth, and Kirjathjearim.

Notes & Key Terms

Translator Notes

The Gibeonite territory encompasses four cities — a significant confederation, not a single small town. These cities controlled strategic routes in the central highlands, making the Gibeonite alliance militarily valuable even if it was obtained by fraud. Kiriath-jearim will later become the resting place of the ark of the covenant (1 Samuel 7:1-2; 2 Samuel 6:2).

Joshua 9:18

וְלֹ֤א הִכּוּם֙ בְּנֵ֣י יִשְׂרָאֵ֔ל כִּֽי־נִשְׁבְּע֤וּ לָהֶם֙ נְשִׂיאֵ֣י הָעֵדָ֔ה בַּיהוָ֖ה אֱלֹהֵ֣י יִשְׂרָאֵ֑ל וַיִּלֹּ֥נוּ כׇל־הָעֵדָ֖ה עַל־הַנְּשִׂיאִֽים׃

The Israelites did not attack them, because the leaders of the community had sworn an oath to them by the LORD, the God of Israel. But the entire community grumbled against the leaders.

KJV And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation murmured against the princes.

Notes & Key Terms

Translator Notes

Ki nishb'u lahem n'si'ei ha-edah ba-YHWH Elohei Yisrael ('because the leaders had sworn to them by the LORD, the God of Israel') — the oath, even though obtained by fraud, is binding because it was sworn in YHWH's name. An oath by God cannot be broken without bringing guilt on the oath-taker. This principle will be confirmed centuries later when Saul violates the Gibeonite covenant and God sends a famine as punishment (2 Samuel 21:1-9).
Vayyillonu kol ha-edah al ha-n'si'im ('the entire community grumbled against the leaders') — the verb lun ('to grumble, to murmur') is the same word used for Israel's wilderness complaints against Moses (Exodus 15:24; 16:2; 17:3; Numbers 14:2). The people's anger is understandable but misdirected — the leaders made the oath, but the failure to consult God was a communal responsibility.

Joshua 9:19

וַיֹּאמְר֤וּ כׇל־הַנְּשִׂיאִים֙ אֶל־כׇּל־הָ֣עֵדָ֔ה אֲנַ֙חְנוּ֙ נִשְׁבַּ֣עְנוּ לָהֶ֔ם בַּיהוָ֖ה אֱלֹהֵ֣י יִשְׂרָאֵ֑ל וְעַתָּ֕ה לֹ֥א נוּכַ֖ל לִנְגֹּ֥עַ בָּהֶֽם׃

But all the leaders said to the entire community, "We have sworn an oath to them by the LORD, the God of Israel, and now we cannot touch them.

KJV But all the princes said unto all the congregation, We have sworn unto them by the LORD God of Israel: now therefore we may not touch them.

Notes & Key Terms

Translator Notes

Lo nukhal lingo'a bahem ('we cannot touch them') — the leaders acknowledge the binding nature of the oath. Even a fraudulently obtained oath in YHWH's name creates an inviolable obligation. The theology of oath-keeping is absolute: God's name, once invoked, commits the speaker regardless of the circumstances under which the oath was made.

Joshua 9:20

זֹ֛את נַעֲשֶׂ֥ה לָהֶ֖ם וְהַחֲיֵ֣ה אוֹתָ֑ם וְלֹא־יִהְיֶ֤ה עָלֵ֙ינוּ֙ קֶ֔צֶף עַל־הַשְּׁבוּעָ֖ה אֲשֶׁר־נִשְׁבַּ֥עְנוּ לָהֶֽם׃

This is what we will do with them: we will let them live, so that wrath does not come upon us because of the oath we swore to them."

KJV This we will do to them; we will even let them live, lest wrath be upon us, because of the oath which we sware unto them.

Notes & Key Terms

Translator Notes

V'lo yihyeh aleinu qetsef al ha-sh'vu'ah ('so that wrath does not come upon us because of the oath') — the leaders fear divine qetsef ('wrath') if they break the oath. The oath creates a protective boundary around the Gibeonites: to harm them would bring God's anger upon Israel. This is not mere superstition — the narrative of 2 Samuel 21 will confirm that God does indeed punish covenant violations against the Gibeonites.

Joshua 9:21

וַיֹּאמְר֧וּ אֲלֵיהֶ֛ם הַנְּשִׂיאִ֖ים יִחְי֑וּ וַיִּהְי֞וּ חֹטְבֵ֥י עֵצִ֛ים וְשֹׁאֲבֵ֥י מַ֖יִם לְכׇל־הָעֵדָ֑ה כַּאֲשֶׁ֥ר דִּבְּר֖וּ לָהֶ֥ם הַנְּשִׂיאִֽים׃

The leaders said regarding them, "Let them live" — and they became woodcutters and water carriers for the entire community, as the leaders had decreed.

KJV And the princes said unto them, Let them live; but let them be hewers of wood and drawers of water unto all the congregation; as the princes had promised them.

Notes & Key Terms

Translator Notes

Chot'vei etsim v'sho'avei mayim ('woodcutters and water carriers') — the most menial labor in ancient Israelite society. The Gibeonites are given their lives but assigned permanent servitude. This represents a compromise: the oath protects their lives, but their deception costs them their freedom. The specific tasks — cutting wood and drawing water — are associated with sanctuary service in verse 23 and 27, suggesting their labor was specifically directed toward the tabernacle/temple.

Joshua 9:22

וַיִּקְרָ֤א לָהֶם֙ יְהוֹשֻׁ֔עַ וַיְדַבֵּ֥ר אֲלֵיהֶ֖ם לֵאמֹ֑ר לָ֤מָּה רִמִּיתֶם֙ אֹתָ֔נוּ לֵאמֹ֗ר רְחוֹקִ֨ים אֲנַ֤חְנוּ מִכֶּם֙ מְאֹ֔ד וְאַתֶּ֖ם בְּקִרְבֵּ֥נוּ יֹשְׁבִֽים׃

Joshua summoned them and said, "Why did you deceive us by saying, 'We are very far from you,' when you actually live among us?

KJV And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us?

Notes & Key Terms

Translator Notes

Lammah rimmitem otanu ('why did you deceive us?') — Joshua confronts the Gibeonites directly. The verb rimmah ('to deceive, to defraud') is strong — this is deliberate fraud. Joshua's anger is evident, but the confrontation does not lead to violence, because the oath holds.

Joshua 9:23

וְעַתָּ֣ה אֲרוּרִ֣ים אַתֶּ֗ם וְלֹא־יִכָּרֵ֤ת מִכֶּם֙ עֶ֔בֶד וְחֹטְבֵ֥י עֵצִ֛ים וְשֹׁאֲבֵי־מַ֖יִם לְבֵ֥ית אֱלֹהָֽי׃

Now you are under a curse: none of you will ever be freed from servitude — from being woodcutters and water carriers for the house of my God."

KJV Now therefore ye are cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God.

Notes & Key Terms

Translator Notes

Arurim attem ('you are cursed') — Joshua pronounces a curse, but it is a qualified one. The Gibeonites are not sentenced to death (as they would have been under cherem) but to permanent menial service. The curse attaches them to l'veit Elohai ('to the house of my God') — their servitude is specifically directed toward the sanctuary. Their deception saves their lives but binds their descendants to permanent temple service.
The Gibeonites' ultimate fate is not without dignity: serving at the house of God places them in proximity to the divine presence. The Nethinim ('temple servants') mentioned in Ezra and Nehemiah are often identified with the descendants of these Gibeonite servants — a permanent place in Israel's worship, however menial its origin.

Joshua 9:24

וַיַּעֲנ֤וּ אֶת־יְהוֹשֻׁ֙עַ֙ וַיֹּ֣אמְר֔וּ כִּ֚י הֻגֵּ֣ד הֻגַּ֔ד לַעֲבָדֶ֕יךָ אֵ֣ת אֲשֶׁ֨ר צִוָּ֜ה יְהוָ֤ה אֱלֹהֶ֙יךָ֙ אֶת־מֹשֶׁ֣ה עַבְדּ֔וֹ לָתֵ֤ת לָכֶם֙ אֶת־כׇּל־הָאָ֔רֶץ וּלְהַשְׁמִ֛יד אֶת־כׇּל־יֹשְׁבֵ֥י הָאָ֖רֶץ מִפְּנֵיכֶ֑ם וַנִּירָ֨א מְאֹ֤ד לְנַפְשֹׁתֵ֙ינוּ֙ מִפְּנֵיכֶ֔ם וַנַּעֲשֶׂ֖ה אֶת־הַדָּבָ֥ר הַזֶּֽה׃

They answered Joshua, "It was clearly reported to your servants that the LORD your God commanded his servant Moses to give you the entire land and to destroy all its inhabitants before you. We were terrified for our lives because of you, and that is why we did this.

KJV And they answered Joshua, and said, Because it was certainly told thy servants, how that the LORD thy 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 of our lives because of you, and have done this thing.

Notes & Key Terms

Translator Notes

Ki hugged huggad la-avadekha ('it was certainly told to your servants') — the infinitive absolute construction intensifies: they received definitive, unambiguous intelligence about God's command. The Gibeonites' explanation is honest: they knew about the cherem command (l'hashmid et kol yosh'vei ha-arets, 'to destroy all the inhabitants of the land') and feared for their lives (vanira me'od l'nafshoteinu, 'we were terrified for our lives'). Their deception was a survival strategy driven by accurate theological intelligence. They are not ignorant of YHWH — they know His commands and act accordingly, even if dishonestly.

Joshua 9:25

וְעַתָּ֖ה הִנְנ֣וּ בְיָדֶ֑ךָ כַּטּ֨וֹב וְכַיָּשָׁ֧ר בְּעֵינֶ֛יךָ לַעֲשׂ֥וֹת לָ֖נוּ עֲשֵֽׂה׃

Now we are in your hands. Do to us whatever seems good and right to you."

KJV And now, behold, we are in thine hand: as it seemeth good and right unto thee to do unto us, do.

Notes & Key Terms

Translator Notes

Hinn'nu v'yadekha ('here we are, in your hand') — complete surrender. Ka-tov v'kha-yashar b'einekha la'asot lanu aseh ('what is good and right in your eyes to do to us, do') — the Gibeonites place themselves entirely at Joshua's mercy, asking only for what is 'good and right' (tov v'yashar). The phrase yashar ('right, upright') appeals to justice: they trust that Joshua's character will prevent gratuitous cruelty even against those who deceived him.

Joshua 9:26

וַיַּ֤עַשׂ לָהֶם֙ כֵּ֔ן וַיַּצֵּ֥ל אוֹתָ֖ם מִיַּ֣ד בְּנֵֽי־יִשְׂרָאֵ֑ל וְלֹ֖א הֲרָגֽוּם׃

Joshua did so — he rescued them from the Israelites, and they were not killed.

KJV And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not.

Notes & Key Terms

Translator Notes

Vayyatsel otam miyyad b'nei Yisrael ('he rescued them from the hand of the Israelites') — the verb natsal ('to rescue, to deliver') is normally used for God rescuing Israel. Here Joshua rescues Canaanites from his own people. The irony is layered: Israel's general protects Hivites from Israelite anger, upholding an oath obtained through fraud, because God's name was invoked and cannot be dishonored.

Joshua 9:27

וַיִּתְּנֵ֨ם יְהוֹשֻׁ֜עַ בַּיּ֣וֹם הַה֗וּא חֹטְבֵ֥י עֵצִ֛ים וְשֹׁאֲבֵ֥י מַ֖יִם לָעֵדָ֑ה וּלְמִזְבַּ֤ח יְהוָה֙ עַד־הַיּ֣וֹם הַזֶּ֔ה אֶל־הַמָּק֖וֹם אֲשֶׁ֥ר יִבְחָֽר׃

That day Joshua assigned them as woodcutters and water carriers for the community and for the altar of the LORD — a role they hold to this day — at the place he would choose.

KJV And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose.

Notes & Key Terms

Translator Notes

L'mizbach YHWH ('for the altar of the LORD') — the Gibeonites' servitude is specifically tied to the sacrificial worship of Israel. Their labor supports the altar — cutting the wood that fuels the burnt offerings and carrying the water needed for ritual cleansing. El ha-maqom asher yivchar ('at the place he would choose') — a direct Deuteronomic phrase referring to the future central sanctuary (Deuteronomy 12:5, 11, 14, 18). The narrator anticipates the eventual temple site in Jerusalem.
Ad ha-yom ha-zeh ('to this day') — the Gibeonites' status as temple servants persisted into the narrator's own time. The Nethinim ('given ones') mentioned in Ezra 2:43-58 and Nehemiah 7:46-60 among the returnees from Babylonian exile are likely their descendants — still serving at God's house centuries later. The deception that saved their lives also defined their vocation for generations.

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