Joshua 1:10

Then Joshua commanded the officers of the people, saying,

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

JOSHUA’S FIRST ORDERS (Joshua 1:10-15).

(10) Then Joshua commanded the officers of the people.—Joshua’s first orders to the people were to prepare for the passage of Jordan within three days. We may compare this event, in its relation to Joshua, with the giving of the law from Sinai to Moses. Both were preceded by a three days’ notice and a sanctification of the people. Both were means employed by God to establish the leaders whom He had chosen in the position which He designed for them. (Comp. Exodus 19:9; Exodus 19:11 with Joshua 1:11; Joshua 3:7; Joshua 4:14.)

Benson Commentary

Joshua 1:10-11. The officers of the people — Those who commanded under Joshua, in their respective tribes and families, attended him for orders, which they were to transmit to the people. Prepare you victuals — For although manna was given them to supply their want of ordinary provisions in the wilderness; yet they were allowed, when they had opportunity, to purchase other provisions, and did so, Deuteronomy 2:6; Deuteronomy 2:28. And now, having been some time in the land of the Amorites, and, together with manna, used themselves to other food, with which that country plentifully supplied them, they are warned to furnish themselves therewith for their approaching march. Within three days — These words, though placed here, seem not to have been delivered by Joshua till after the return of the spies, such transpositions being frequent in Scripture. And hence it is, that these three days, mentioned here, are again repeated below, after the history of the spies, Joshua 3:2.

Matthew Henry's Concise Commentary

1:10-15 Joshua says to the people, Ye shall pass over Jordan, and shall possess the land; because God had said so to him. We honour the truth of God, when we stagger not at the promise of God. The two tribes and a half were to go over Jordan with their brethren. When God, by his providence, has given us rest, we ought to consider what service we may do to our brethren.

Barnes' Notes on the Bible

Officers - The "scribes." (See the Exodus 5:6 note, and Deuteronomy 16:18.)

Jamieson-Fausset-Brown Bible Commentary

10-18. Then Joshua commanded the officers of the people—These were the Shoterim (see on [172]Ex 5:6; [173]De 20:5).

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

Then Joshua commanded the officers of the people,.... The same word is used in Deuteronomy 16:18; where it seems to design such officers that attended on the judges, and executed their orders; but one would think it should here rather signify officers in the army, as captains, and the like; unless it should design a sort of heralds, who were to make proclamation throughout the camp, each of the orders issued by Joshua, immediately upon his having the above directions and instructions from the Lord:

saying; as follows.

Geneva Study Bible

Then Joshua commanded the officers of the people, saying,

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

10–18. The Command of Joshua to the People

10. the officers] Or, Shoterim. The word denotes (1) literally a “writer,” or “scribe;” then (2) an overseer, in whose office were combined various duties, including enrolments, orders &c., also genealogies; (3) a magistrate, prefect, leader of the people, especially, as here, the leaders, officers, of the Israelites in Egypt and in the desert. Comp. Numbers 11:16; Numbers 31:14; Numbers 31:48; Deuteronomy 1:15; Deuteronomy 16:18; Deuteronomy 20:5; Deuteronomy 20:8-9; Deuteronomy 31:28. Their duties were at once civil and military.

Pulpit Commentary

Verse 10. ? Then Joshua commanded the officers of the people. The Shoterim, a term derived from the same root as an Arabic word signifying "to write." Different ideas have been entertained of their duties. Keil, Jahn (Hebrew Commonwealth), and others believe that they were genealogists; but it seems more probable that their original duties were to keep processes and minutes, and that, like our Indian "writers" and the "Master of the Rolls" at home, they exercised some kind of judicial functions, with which, moreover, active duties were sometimes combined. The idea that they were genealogists is contrary, as Gesenius shows, to the context in many places. Thus in Exodus 5:6-19, they seem to have had to see that the specified tale of bricks was delivered up; and we know from the recently deciphered Egyptian inscriptions that very accurate registers of such matters were kept. In Deuteronomy 1:16 (cf. Deuteronomy 16:18; Joshua 8:33; Joshua 23:2; Joshua 24:1, etc.) they appear to have exercised judicial functions in connection with the "princes" (not "captains," as in our version, which would lead to the idea that they were military officers). In Numbers 11:16 they are connected with the elders. In 1 Chronicles 26:29 they seem again to have exercised judicial functions, whereas in 2 Chronicles 26:11 their duty appears to have been to keep the muster rolls. In Proverbs 6:7 we find them once more with active duties as in the text. The LXX. equivalent; γραμματεύς, is rendered in Acts 19:35 by "town clerk," an officer with active as well as merely secretarial duties. Here they seem to have acted as officers of the commissariat, civil and military functions being naturally largely interchangeable in the then condition of the Israelitish people, just as they were in the early days of our Indian empire. Joshua 1:10

Keil and Delitzsch Biblical Commentary on the Old Testament

Joshua 1:10-11

Preparations for Crossing the Jordan. - Joshua 1:10-11. For the purpose of carrying out the commands of the Lord, Joshua first of all directed the officers of the people (shoterim: see at Exodus 5-6), whose duty it was, as the keepers of the family registers, to attend not only to the levying of the men who were bound to serve in the army, but also to the circulation of the commands of the general, to issue orders to the people in the camp to provide themselves with food, so that they might cross the Jordan within three days, and take the land that was promised them by God. By zedah, provision for a journey (Genesis 42:25, etc.), we are not to understand manna, for that had already ceased (see at Joshua 5:12), but simply the natural produce of the inhabited country. The expression "in three days," i.e., as we may see from comparing Genesis 40:13, Genesis 40:19, with Genesis 40:20, on the third day from the publication of the command, "will ye go over the Jordan," is not to be regarded as a prediction of the time when the crossing actually took place, but to be taken as the latest time that could be allowed to the people to prepare for crossing: viz., in this sense, "Prepare you victuals for crossing over the Jordan within three days," i.e., that you may be able to leave Shittim within that time, to cross over the Jordan, and commence the conquest of Canaan. If we understand the words in this way, they are in perfect harmony with Joshua 2 and 3. According to Joshua 2, Joshua sent out spies from Shittim to Jericho, who were obliged to hide themselves for three days in the mountains after their flight from that city (Joshua 2:22), before they could return to the Israelitish camp; so that they were absent three or four days at any rate, and came back at the earliest in the evening or night of the fourth day after they had been sent out. It was not till the morning after this that the Israelites left Shittim and proceeded to the Jordan, where they halted again. Then, three days afterwards, they went across the river (Joshua 3:1-2), so that at least 4 + 1 + 3, i.e., eight whole days must have intervened between the day when the spies were sent out and the day on which the people crossed the river. Joshua no doubt intended to proceed to the Jordan and cross it within three days after despatching the spies; he therefore sent the spies to Jericho on the same day on which he issued the command to the people to prepare for crossing within three days, so that he might reasonably hope that they would fulfil their commission and return in two or three days. But as they were compelled to hide themselves for three days in the mountains, in consequence of the unexpected discovery of their arrival in Jericho, and the despatch of men in pursuit of them, Joshua could not remove with the people from Shittim and proceed to the Jordan till the day after their return; and even then he could not cross the river at once, but waited three days after reaching the bank of the river before he crossed to the other side (vid., Joshua 3:1.).

(Note: In this way the different statements in the three chapters harmonize perfectly well. But the majority of commentators have arranged the order of succession differently and in a very arbitrary way, starting with the unwarrantable assumption that the time referred to in this verse, "within three days," is identical with that in Joshua 3:2, "it came to pass after three days." Upon the strength of this groundless assumption, Knobel maintains that there is great confusion in the order of succession of the events described in Joshua 1-3, that Joshua 1:11 is irreconcilable with Joshua 3:1-6, and that accounts written by three different authors have been mixed up together in these chapters. (For the different attempts to reconcile the accounts, see Keil's Commentary on Joshua, pp. 72-75, note, Eng. trans. Clark, 1857.))