Joshua 9:5
Parallel Verses
English Standard Version
with worn-out, patched sandals on their feet, and worn-out clothes. And all their provisions were dry and crumbly.

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

American Standard Version
and old and patched shoes upon their feet, and old garments upon them; and all the bread of their provision was dry and was become mouldy.

Douay-Rheims Bible
And very old shoes, which for a show of age were clouted with patches, and old garments upon them: the leaves also, which they carried for provisions by the way, were hard, and broken into pieces:

English Revised Version
and old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and was become mouldy.

Webster's Bible Translation
And old shoes and patched upon their feet, and old garments upon them; and all the bread of their provision was dry and moldy.

Joshua 9:5 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

"And afterwards (after the people had taken the place assigned them) he read to them all the words of the law," i.e., he had the law proclaimed aloud by the persons entrusted with the proclamation of the law, viz., the Levitical priests. קרא, lit. to call out of proclaim, then in a derivative sense to read, inasmuch as reading aloud is proclaiming (as, for example, in Exodus 24:7). The words "the blessing and the curse" are in apposition to "all the words of the law," which they serve to define, and are not to be understood as relating to the blessings in Deuteronomy 28:1-14, and the curses in Deuteronomy 27:15-26 and Deuteronomy 28:15-68. The whole law is called "the blessing and the curse" with special reference to its contents, inasmuch as the fulfilment of it brings eo ipso a blessing, and the transgression of it eo ipso a curse. In the same manner, in Deuteronomy 11:26, Moses describes the exposition of the whole law in the steppes of Moab as setting before them blessing and cursing. In Joshua 8:35 it is most distinctly stated that Joshua had the whole law read to the people; whilst the expression "all Israel," in v. 33, is more fully explained as signifying not merely the congregation in its representatives, or even the men of the nation, but "all the congregation of Israel, with the women, and the little ones, and the strangers that were in the midst of it."

Nothing is said about the march of Joshua and all Israel to Gerizim and Ebal. All that we know is, that he not only took with him the people of war and the elders or heads of tribes, but all the people. It follows from this, however, that the whole of the people must have left and completely vacated the camp at Gilgal in the valley of the Jordan. For if all Israel went to the mountains of Gerizim and Ebal, which were situated in the midst of the land, taking even the women and children with them, it is not likely that they left their cattle and other possessions behind them in Gilgal, exposed to the danger of being plundered in the meantime by the Canaanites of the southern mountains. So again we are not informed in what follows (Joshua 9:1) in which direction Joshua and the people went after these solemnities at Ebal and Gerizim were over. It is certainly not stated that he went back to Gilgal in the Jordan valley, and pitched his tent again on the old site. No doubt we find Gilgal still mentioned as the encampment of Israel, not only in Joshua 9:6; Joshua 10:6, Joshua 10:9, Joshua 10:15, Joshua 10:43, but even after the defeat and subjugation of the Canaanites in the south and north, when a commencement was made to distribute the land (Joshua 14:6). But when it is asked whether this Gilgal was the place of encampment on the east of Jericho, which received its name from the circumcision of the whole nation which took place there, or the town of Gilgal by the side of the terebinths of Moreh, which is mentioned in Deuteronomy 11:30, and by which Moses defines the situation of Gerizim and Ebal, this question cannot be answered unhesitatingly according to the traditional view, viz., in favour of the encampment in the Jordan valley. For when not only the army, but all the people with their wives and children, had once proceeded from the Jordan valley to the mountains of Gerizim and Ebal, we cannot imagine any reason why Joshua should go back again to the plain of Jericho, that is to say, to the extreme corner of Canaan on the east, for the purpose of making that the base of his operations for the conquest and extermination of the Canaanites. And there is just as much improbability in the assumption, that after Joshua had not only defeated the kings of southern Canaan, who had allied themselves with Adonizedek of Jerusalem in the battle fought at Gibeon (Joshua 10), but had also overthrown the kings of northern Canaan, who were allied with Jabin of Hazor at the waters of Merom above the Sea of Galilee (Joshua 11), he should return again to Gilgal in the Jordan valley, and there quietly encamp with all the people, and commence the distribution of the land. The only thing that could bring us to assent to such extremely improbable assumptions, would be the fact that there was no other Gilgal in all Canaan than the encampment to the east of Jericho, which received the name of Gilgal for the first time from the Israelites themselves. But as the other Gilgal by the side of the terebinths of Moreh-i.e., the present Jiljilia, which stands upon an eminence on the south-west of Shiloh at about the same distance from Jerusalem as from Sichem-was a well-known place even in Moses' days (Deuteronomy 11:30), and from its situation on a lofty ridge, from which you can see the great lowlands and the sea towards the west, the mountains of Gilead towards the east, and far away in the north-east even Hermon itself (Rob. Pal. iii. p. 81), was peculiarly well adapted for a place of encampment, from which Joshua could carry on the conquest of the land toward both the north and south, we can come to no other conclusion than that this Gilgal or Jiljilia was the Gilgal mentioned in Joshua 9:6; Joshua 10:6, Joshua 10:9,Joshua 10:15, Joshua 10:43, and Joshua 14:6, as the place where the Israelites were encamped. We therefore assume, that after the setting up of the law on Gerizim and Ebal, Joshua did not conduct the people with their wives and children back again to the camp which they had left in the Jordan valley on the other side of Jericho, but chose the Gilgal which was situated upon the mountains, and only seven hours' journey to the south of Sichem, as the future place of encampment, and made this the central point of all his further military operations; and that this was the place to which he returned after his last campaign in the north, to commence the division of the conquered land among the tribes of Israel (Joshua 14:6), and where he remained till the tabernacle was permanently erected at Shiloh, when the further distribution was carried on there (Joshua 18:1.). This view, which even Van de Velde (Memoir, p. 316) has adopted as probable, is favoured still further by the fact that this Gilgal of Jiljilia, which is still a large village, is frequently mentioned in the subsequent history of Israel, not only in 2 Kings 2:1 and 2 Kings 4:38, as the seat of a school of the prophets in the time of Elijah and Elisha, and in Hosea 4:15; Hosea 9:15; Hosea 12:12; Amos 4:4; Amos 5:5, as a place which was much frequented for the purpose of idolatrous worship; but even at an earlier date still, namely, as one of the places where Samuel judged the people (1 Samuel 7:16), and as the place where he offered sacrifice (1 Samuel 10:8; cf. Joshua 13:7-9), and where he gathered the people together to confirm the monarchy of Saul (1 Samuel 11:14-15), at a time when the tabernacle at Shiloh had ceased to be the only national sanctuary of Israel, on account of the ark having been taken away. Gilgal had no doubt acquired this significance along with Bethel, which had been regarded as a holy place ever since the time of Jacob, from the fact that it was there that Joshua had established the camp of Israel with the ark of the covenant, until the land was divided, and Shiloh was appointed as the site for the national sanctuary.

Joshua 9:5 Parallel Commentaries

Treasury of Scripture Knowledge

old shoes

Joshua 9:13 And these bottles of wine, which we filled, were new; and, behold, they be rent...

Deuteronomy 29:5 And I have led you forty years in the wilderness: your clothes are not waxen old on you, and your shoe is not waxen old on your foot.

Deuteronomy 33:25 Your shoes shall be iron and brass; and as your days, so shall your strength be.

Luke 15:22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:

clouted The word clouted signifies here patched, from the Anglo-Saxon clut a clout or rag; and not nailed from the French clou, a nail.

Cross References
Joshua 9:4
they on their part acted with cunning and went and made ready provisions and took worn-out sacks for their donkeys, and wineskins, worn-out and torn and mended,

Joshua 9:6
And they went to Joshua in the camp at Gilgal and said to him and to the men of Israel, "We have come from a distant country, so now make a covenant with us."

Joshua 9:12
Here is our bread. It was still warm when we took it from our houses as our food for the journey on the day we set out to come to you, but now, behold, it is dry and crumbly.

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