Joshua 6:1
Now Jericho was straightly shut up because of the children of Israel: none went out, and none came in.
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(1) Now Jericho . . .—This verse should be read parenthetically, and Joshua 6:2-5 should be taken as the orders given to Joshua by the captain of the Lord’s host.

Joshua 6:1-2. Jericho was straitly shut up — They had shut up all their gates, and kept a very strict guard at them, for fear of the children of Israel. And the Lord said unto Joshua — There is great reason to believe, and indeed most commentators agree, that this was spoken by the divine person who is said in the preceding chapter to have appeared to Joshua in the form of a man, but who styled himself captain of the host of the Lord, and is here called Jehovah, which shows that he was not of the angelic order. It is probable that the king and people of Jericho had refused the offers of peace which God ordered to be first sent to every city before they besieged it, Deuteronomy 20:10; and, trusting to their forces, had taken up a desperate resolution not to yield on any terms.6:1-5 Jericho resolves Israel shall not be its master. It shut itself up, being strongly fortified both by art and nature. Thus were they foolish, and their hearts hardened to their destruction; the miserable case of all that strengthen themselves against the Almighty. God resolves Israel shall be its master, and that quickly. No warlike preparations were to be made. By the uncommon method of besieging the city, the Lord honoured the ark, as the symbol of his presence, and showed that all the victories were from him. The faith and patience of the people were proved and increased.This verse is strictly parenthetical. It is inserted to explain the declaration commenced Joshua 5:14, and interrupted by Joshua's question and obeisance Joshua 5:14-15, but resumed in Joshua 6:2.

Straitly shut up - See the margin, i. e., not only shut, but barred and bolted.


Jos 6:1-7. Jericho Shut Up.

1. Now Jericho was straitly shut up—This verse is a parenthesis introduced to prepare the way for the directions given by the Captain of the Lord's host.Jericho is shut up by the Israelites, Joshua 6:1. The people and seven priests with the ark go round it six days, Joshua 6:2-14. On the seventh day they go round seven times; the priests blow the trumpets; the people shout; the city accursed; nothing to be taken, but all consecrated; the walls fall down; men, women, and cattle destroyed, Joshua 6:15-21. Rahab and her kindred are saved, Joshua 6:22-25. Joshua curseth the man who should rebuild Jericho, Joshua 6:26.

Straitly shut up; not only by night, as before, Joshua 2:5, but constantly and diligently.

Now Jericho was straitly shut up, because of the children of Israel,.... Or "it shut up", or "was shutting, and was shut up" (u); that is, the king and the inhabitants shut it up within; the Targum says with iron doors, and bars of brass, and it was blocked up without by the children of Israel:

none went out and none came in; none of their forces went out to make a sally on the Israelites, or to seek to make peace with them; nor any of their neighbours went in to them, to carry them any provision, or to assist them, or to be sheltered by them, not being able to do it because of the camp of Israel.

(u) "claudens et clausa", Montanus, Vatablus.

Now Jericho was straitly {a} {b} shut up {c} because of the children of Israel: none went out, and none came in.

(a) That none could go out.

(b) That none could go in.

(c) for fear of the Israelites.

Joshua 6:1. Now Jericho] This verse is strictly parenthetical, and states the Historical circumstance which gave occasion for this Divine intervention.

was straitly shut up] Vulg. “clausa erat atque munita.” “Was closid and waardid,” Wyclif Straitly = strictly, closely. Comp. Genesis 43:7, “The man asked us straitly of our state.” Shakespeare, Richard 3. Ι:Ι. 85, 86:

“His majesty hath straitly given in charge,

That no man shall have private conference.”Verse 1. - This verse (see above) is parenthetical. It explains why the captain of the Lord's host appeared unto Joshua. The inhabitants of Jericho, though in a state of the utmost alarm, were nevertheless fully on their guard against the children of Israel. The commencement of hostilities imposed a great responsibility on Joshua. Success at the outset was, humanly speaking, indispensable. We may see what defeat involved for him by his distress in consequence of the check at Ai. The alternative was victory or annihilation, for the Israelites had no homes or fortresses to which they could retire. Joshua was therefore encouraged by a visible proof that he was under the protection of the Most High, to be yet farther assured by the marvels that were to follow. The use of the Pual participle with its fullest intensive sense, to strengthen the affirmation of the action by the Kal, is a singular construction. Literally rendered it is "shutting and closely shut up," thus including

(1) the act of closing, and

(2) the continuance of that act, συγκεκλεισμένη καὶ ὀχυρομέμη (LXX.), "clausa at que munita" (Vulg.). So also the Chaldea paraphrase. The remainder of the verse strengthens still more the assertion of the state of siege. The king of Jericho, such was his alarm, regarded his city as a beleaguered one, from the mere presence of Joshua and his host in its vicinity. The Passover at Gilgal. - When the whole nation had been received again into covenant with the Lord by circumcision, they kept the passover, which had no doubt been suspended from the time that they left Sinai (Numbers 9:1.), on the 14th of the month (Nisan), in the evening (according to the law in Exodus 12:6, Exodus 12:18; Leviticus 23:5; Numbers 28:16; Deuteronomy 16:6). The next day, i.e., on the 16th, or the day after the first feast-day, they ate unleavened loaves and parched corn ("roasted grains," see at Leviticus 2:14) of the produce of the land (עבוּר,

(Note: Rendered "old corn" in the Eng. version.)

which only occurs in Joshua 5:11 and Joshua 5:12, is synonymous with תּבוּאה

(Note: Rendered fruit in our version.)

in Joshua 5:12), i.e., corn that had grown in the land of Canaan, as the manna entirely ceased from this day forwards. "The morrow after the passover" is used in Numbers 33:3 for the 15th Nisan; but here it must be understood as signifying the 16th, as the produce of the land, of which they ate not only on that day, but, according to Joshua 5:12, throughout that year, cannot mean the corn of the previous year, but the produce of this same year, i.e., the new corn, and they were not allowed to eat any of that till it had been sanctified to the Lord by the presentation of the wave sheaf on the second day of the passover (Leviticus 23:11). According to Leviticus 23:11, the presentation was to take place on the day after the Sabbath, i.e., the first day of the feast of Mazzoth, which was kept as a Sabbath, or the 16th of Nisan, as the seven days' feast of Mazzoth commenced on the 15th (Leviticus 23:6; Numbers 28:17). "On the morrow after the passover" is the same as "on the morrow after the Sabbath" in Leviticus 23:11, the term passover being used here not in its original and more restricted sense, in which it applies exclusively to the observance of the paschal meal, which took place on the evening of the 14th, and is expressly distinguished from the seven days' feast of Mazzoth (Exodus 12:23, Exodus 12:27; Leviticus 23:5; Numbers 28:16), but in the broader sense, which we have already met with in Deuteronomy 16:2, in which the name was gradually extended to the whole of the seven days' feast. The writer assumed that the facts themselves were already well known from the Mosaic law, and therefore did not think it necessary to give any fuller explanation. Moreover, the words, "they did eat of the fruit of the land," etc., are not to be understood as signifying that they began to eat unleavened bread for the first time on the 16th Nisan (they had already eaten is as an accompaniment to the paschal lamb); but unleavened bread of the produce of the land, the green corn of that year, was what they ate for the first time on that day. Especial prominence is given to this by the words, "in the self-same day," because not only did the eating of the new corn commence on that day, but from that day forward "the children of Israel had manna no more." This statement is evidently related to Exodus 16:35, and must be understood, according to that passage, as merely signifying, that on that day the gift of the manna entirely ceased (see Pentateuch, pp. 366ff.).

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