At that time
This phrase sets the stage for a significant moment in Israel's history. The timing is crucial as it follows the miraculous crossing of the Jordan River, symbolizing a new chapter for the Israelites. The Hebrew root for "time" (עֵת, 'et) often denotes a specific, divinely appointed moment. This underscores God's sovereignty and perfect timing in the unfolding of His plans for His people.

the LORD said to Joshua
Here, the direct communication from the LORD to Joshua emphasizes the divine authority and guidance that Joshua receives. The Hebrew name for LORD (יְהוָה, Yahweh) is the covenant name of God, highlighting His faithfulness and commitment to His promises. Joshua, as the leader, is portrayed as a faithful servant who listens and obeys God's commands, reflecting the importance of divine guidance in leadership.

Make flint knives
The instruction to make flint knives is both practical and symbolic. Flint, a hard stone, was commonly used in ancient times for making sharp tools. The use of flint knives for circumcision connects the Israelites to their ancestors, as this was the same material used by Abraham. This act signifies a return to covenant faithfulness, as circumcision was a physical sign of the covenant between God and Abraham's descendants.

and circumcise the sons of Israel
Circumcision is a critical covenantal sign given to Abraham in Genesis 17. It represents the Israelites' unique relationship with God and their commitment to His covenant. The Hebrew word for circumcise (מוּל, mul) means to cut or to remove, symbolizing the removal of impurity and a dedication to holiness. This act of circumcision for the new generation born in the wilderness signifies a renewal of the covenant and a preparation for entering the Promised Land.

a second time
The phrase "a second time" indicates a renewal or reinstatement of the covenant practice that had been neglected during the wilderness wanderings. It highlights God's grace and the opportunity for a fresh start for the Israelites. This renewal is essential for the people to fully claim their identity as God's chosen nation and to enter the land He promised to their forefathers. The emphasis on a second chance reflects the theme of redemption and restoration that runs throughout the Bible.

THE CIRCUMCISION OF ISRAEL BY JOSHUA (Joshua 5:2-9).

(2) Make thee sharp knives.--Authorities are divided between the rendering "sharp knives" and "knives of flint." The first seems best supported, as far as the meaning of the words is concerned. The expression is "knives of tsurim." The word ts-r does not seem anywhere to be connected with the material of the tool, but rather with the edge of it. Knives of keen edge is, therefore, the better translation. At the same time they may have been stone knives in this instance. The idea that they were so is supported by an addition in the LXX. to Joshua 24:30 : "They put with him (Joshua) into the tomb . . . the knives of stone with which he circumcised the children of Israel . . . and there they are to this day." The ceremony being a kind of special consecration, it is not unlikely to have been performed with special instruments, which were not used before or after. Comp. Psalm 89:43, "Thou hast turned the ts-r (keen edge) of his sword;" 2Samuel 2:16, "Helkath Hazzurim"--i.e., the field of keen blades; Exodus 4:25, "Zipporah took a tzor "; Ezekiel 3:9, "an adamant harder than tzor." . . .

Verse 2. - At that time. Ver. I is introduced in order to explain why Joshua ventured upon the circumcision of the children of Israel at so critical a period. Nothing could more clearly evince the spirit of confidence in Jehovah which animated not only Joshua, but all the children of Israel. We read of no murmurings, although it was well known that the performance of the rite of circumcision would unfit the Israelites for active service for some days. We may imagine, and even the silence of the sacred historian may be deemed eloquent on the point, that the marvellous passage of the Jordan had inspired the Israelites with an eager desire to renew their covenant with the God who "had done so great things for them already." And although, for religious reasons, they remained inactive for four or five days, a course of action from a military point of view highly injudicious, yet such was the terror the passage of the Jordan had struck into the hearts of the Phoenicians that no attack on them was attempted, and the inhabitants of Jericho (Joshua 6:1) remained under the protection of their strong walls. Sharp knives, or knives of stone (צוּר; cf. צֹר Exodus 4:25). The LXX., Vulgate, Syriac, and Arabic versions, as well as the margins of our Bibles, render thus. On the other hand, several of the Rabbis give the same translation as the text of our version. The LXX. translator, following no doubt an ancient tradition, adds after Joshua 24:30, that these knives were buried with Joshua (see note there). The idea which has found great favour lately of a "stone age," as anterior to an "iron age," of the world, will hardly derive support from this passage. That the use of stone preceded the use of iron scarcely admits of a doubt. But from Genesis 4:22 we learn that the use of iron had been known hundreds of years before Joshua, and yet we find him using stone knives. And we may go further. In spite of the advance of civilisation in our own day, there are still millions of human beings who have not advanced beyond the "stone age." The idea, then, of an age in which the universal use of iron has supplanted the universal use of stone is an idea which facts compel us to reject, while admitting that the use of stone must have preceded the use of iron in the infancy of the human race. In these "knives of flint," Origen, Theodoret, and others see an allusion to Christ, the rock. The second time. For "circumcise again the children of Israel the second time," the literal translation is, "return (שׁוּב) to circumcise," or, "return, circumcise" them the second time. This has perplexed the commentators and translators. It has been assumed that the text involves the idea of a former general circumcision of the people, and various are the expedients which have been resorted to in order to avoid the difficulty. Some copies of the LXX. would read שֵׁב for שׁוּב (or יְשֵׁב for וְשׁוּב Rosenmuller), and translate "sit down" i.e., halt), "and circumcise" The Vulgate leaves out the word altogether. The Syriac translates literally. The Arabic reads "tomorrow" for "again." The Rabbi Solomon Jarchi falls back on the expedient of a general circumcision ordered by Moses on the departure of the children of Israel from Egypt, on account of their neglect of that rite while they sojourned there, "Nam jam antea magna multitudo simul erat circumcisa illa nocte qua egrediebantur ex AEgypto." But this is rendered highly improbable by the fact that circumcision was an Egyptian as well as a Hebrew custom, and still more so by the improbability that such an important circumstance should have been passed over in silence. Knobel regards Abraham's circumcision with that of his household as the first time (Genesis 17:23). Perhaps the best explanation is that the word שׁוּב, though it is rightly translated "again" here, and in several other places in Scripture, carries with it the idea of a return into a former condition (kehre zuruck, Knobel). So Genesis 26:18; Genesis 30:31, Hosea 2:11 (Hosea 2:9, in our version). In 2 Kings 1:11, 13 we have the king's return to his former purpose in the second and third mission to Elijah. Thus here the word is used of the bringing back the children of Israel to their former state, that of a people who were in the enjoyment of a visible sign and seal (Romans 4:11) of their being God's covenant people. The meaning therefore would seem to be, "Restore the children of Israel a second time to the position they formerly held, as visibly bound to me, and placed under my protection, by the rite of circumcision." "The person must be in favour ere the work can hope to prosper; his predecessor Moses had like to have been slain for neglect of this sacrament, when he went to call the people out of Egypt; he justly fears his own safety, if now he omit it, when they are brought into Canaan" (Bp. Hall).

Parallel Commentaries ...


At that
הַהִ֗יא (ha·hî)
Article | Pronoun - third person feminine singular
Strong's 1931: He, self, the same, this, that, as, are

time
בָּעֵ֣ת (bā·‘êṯ)
Preposition-b, Article | Noun - common singular
Strong's 6256: Time, now, when

the LORD
יְהוָה֙ (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

said
אָמַ֤ר (’ā·mar)
Verb - Qal - Perfect - third person masculine singular
Strong's 559: To utter, say

to
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

Joshua,
יְהוֹשֻׁ֔עַ (yə·hō·wō·šu·a‘)
Noun - proper - masculine singular
Strong's 3091: Joshua -- 'the LORD is salvation', Moses' successor, also the name of a number of Israelites

“Make
עֲשֵׂ֥ה (‘ă·śêh)
Verb - Qal - Imperative - masculine singular
Strong's 6213: To do, make

flint
צֻרִ֑ים (ṣu·rîm)
Noun - masculine plural
Strong's 6697: A cliff, a rock, boulder, a refuge, an edge

knives
חַֽרְב֣וֹת (ḥar·ḇō·wṯ)
Noun - feminine plural construct
Strong's 2719: Drought, a cutting instrument, as a, knife, sword

and circumcise
מֹ֥ל (mōl)
Verb - Qal - Imperative - masculine singular
Strong's 4135: To cut short, curtail, to blunt, to destroy

the sons
בְּנֵֽי־ (bə·nê-)
Noun - masculine plural construct
Strong's 1121: A son

of Israel
יִשְׂרָאֵ֖ל (yiś·rā·’êl)
Noun - proper - masculine singular
Strong's 3478: Israel -- 'God strives', another name of Jacob and his desc

once again.”
וְשׁ֛וּב (wə·šūḇ)
Conjunctive waw | Verb - Qal - Imperative - masculine singular
Strong's 7725: To turn back, in, to retreat, again


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OT History: Joshua 5:2 At that time Yahweh said to Joshua (Josh. Jos)