Joshua Chapter 5 verse 6 Holy Bible
For the children of Israel walked forty years in the wilderness, till all the nation, even the men of war that came forth out of Egypt, were consumed, because they hearkened not unto the voice of Jehovah: unto whom Jehovah sware that he would not let them see the land which Jehovah sware unto their fathers that he would give us, a land flowing with milk and honey.
read chapter 5 in ASV
For the children of Israel were wandering in the waste land for forty years, till all the nation, that is, all the fighting-men, who had come out of Egypt, were dead, because they did not give ear to the voice of the Lord: to whom the Lord said, with an oath, that he would not let them see the land which the Lord had given his word to their fathers to give us, a land flowing with milk and honey.
read chapter 5 in BBE
For the children of Israel had walked forty years in the wilderness, till the whole nation of men of war had perished who had come out of Egypt, who had not hearkened to the voice of Jehovah; to whom Jehovah had sworn that he would not show them the land which Jehovah had sworn unto their fathers that he would give us, a land flowing with milk and honey.
read chapter 5 in DARBY
For the children of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD: unto whom the LORD sware that he would not show them the land, which the LORD sware unto their fathers that he would give us, a land that floweth with milk and honey.
read chapter 5 in KJV
For the children of Israel walked forty years in the wilderness, till all the people that were men of war who came out of Egypt were consumed, because they obeyed not the voice of the LORD: to whom the LORD swore that he would not show them the land which the LORD swore to their fathers that he would give us, a land that floweth with milk and honey.
read chapter 5 in WBT
For the children of Israel walked forty years in the wilderness, until all the nation, even the men of war who came forth out of Egypt, were consumed, because they didn't listen to the voice of Yahweh: to whom Yahweh swore that he wouldn't let them see the land which Yahweh swore to their fathers that he would give us, a land flowing with milk and honey.
read chapter 5 in WEB
for forty years have the sons of Israel gone in the wilderness, till all the nation of the men of war who are coming out of Egypt, who hearkened not to the voice of Jehovah, to whom Jehovah hath sworn not to show them the land which Jehovah sware to their fathers to give to us, a land flowing with milk and honey, are consumed;
read chapter 5 in YLT
Pulpit Commentary
Pulpit CommentaryVerse 6. - Till all the people. The Hebrew here is גוֹּי, not the usual word for people, but that usually applied to the Gentiles (equivalent to ἔθνος, by which word it is usually rendered in the LXX.). It is applied to the Israelites in Joshua 3:17; Joshua 4:1; Isaiah 1:4; Isaiah 9:2; Isaiah 26:2. See also Exodus 33:13. In the singular it means a people in the more general sense, a nation, as distinguished from a people in whom one has an interest. In the plural it always means the Gentiles. עַס. (LXX., λαός), the word usually applied to the people of God, is not used here, because the people who "provoked God in the wilderness" had made themselves in a sense a rejected people. Delitzsch regards this (after Calvin) as a sign that, for the time at least, the covenant between God and Israel was annulled, permanently in the case of those who were condemned to die in the wilderness, temporarily only in their descendants, who were formally reconciled to God, and restored to their former covenant position by this solemn performance of the covenant rite of circumcision (see note on verse 2). So also Hengstenberg, 'Geschichte des Reiches Gottes,' p. 205. The difficulty about the passover may be met by supposing that those only who were circumcised - a constantly decreasing number, of course - were allowed to celebrate that feast. Knobel would understand that in consequence of the "unquiet, unsettled, uncomfortable life" the Israelites led in the wilderness, they could keep very few of the ordained feasts. He continues: "the Elohist knows nothing of any cessation." Nevertheless we read of no passover being kept after the one recorded in Numbers 9:5, so that if "the Elohist knows of no cessation," he knows as little of any continued observance of the feast. But there is no certainty on the point. Considering the loose way in which the word כֹל is used in Scripture (see, for instance, Genesis 4:14), we need not press the word to include all who were born after the departure from Egypt, but only those who were born after the rejection of the people recorded in Numbers 14:26, sqq. This rejection, be it remembered, did not include all the Israelites who were born in Egypt, but only those who were over twenty years of age (Numbers 14:29). The view of Kurz (3:323, Clark's translation), that circumcision was suspended on account of the continual movements of the Israelites, is refuted by Delitzsch's remark that the Israelites were not continually on the march, but that they often encamped in one place for a long period, a period far longer, in fact, than the time in which they abode in Gilgal. Delitzsch asks why this circumcision did not take place before, why it was not performed as soon as they crossed the brook Zered. The answer is that, until the Jordan was crossed, they had not taken formal possession of their own land. As soon as, under the Divine protection, they had crossed the Jordan, the long-delayed promise was fulfilled. God's covenant with Abraham was accomplished, and now they, in their turn, had to place themselves once more in the position of God's covenant people, bound to serve Him with their whole heart. For a fuller discussion of this question see Keil's Commentary, and Hengstenberg in the passage cited above. We may observe that God fulfils His part of the covenant first, and then it is man's duty to fulfil his. God, under the Christian dispensation, first places us in the state of salvation. Then it becomes our duty to make that salvation sure by overcoming God's enemies, by the help which He never fails to afford. Give us. This introduction of the first person into the middle of the sentence is unexpected. Some MSS. and editors read "to them" (see note on ver. 1, and Psalm 66:6, where there is a similar change of person). A land that floweth with milk and honey. This, says Keil, "is a standing expression in the Pentateuch to express the great fertility of the land of Canaan. Milk and honey are produced by a land rich in grass and flowers, which were both of them plentiful in Canaan (see Isaiah 7:15, 22). Milk, not only of cows, but of sheep and goats also (Deuteronomy 32:14), and eaten sometimes sweet, at other times thick or curdled (חמאה), was a leading article of food amongst the ancient Hebrews, as it is in the present day in most Eastern countries, and Palestine was peculiarly fitted for the rearing of cattle. Honey also, especially that of wild bees, was found in large quantities (Judges 14:8, sqq.; 1 Samuel 14:26; Matthew 3:4), and is still found, notwithstanding its present desolate condition." Some have thought דבַשׁ to mean the newly expressed juice of grapes, which, under the Arabic name of dibs, is largely used at present in Palestine, and is even exported to other countries. But in Deuteronomy 32:13, Psalm 81:16, wild honey is clearly meant, which is to this day deposited by bees, in the clefts of the rock, whence it often overflows and is received into vessels placed beneath (see Proverbs 5:3; Song of Solomon 4:11; Jahn, 'Biblical Archaeology;' and Smith's Dictionary of the Bible.)
Ellicott's Commentary
Ellicott's Commentary for English Readers(6) Us.--The first person is used here as in Joshua 4:23; Joshua 5:7. The whole passage from Joshua 4:22 to Joshua 5:6 seems intended to be the reply of the fathers to the children.
