Yosua 5:7

Bahasa Indonesia Sehari-hari

Tetapi anak-anak mereka yang telah dijadikan-Nya ganti mereka, mereka itulah yang disunat Yosua, sebab mereka belum bersunat, karena mereka tidak disunat dalam perjalanan.

Parallel Translations

Alkitab Terjemahan Baru
Tetapi anak-anak mereka yang telah dijadikan-Nya ganti mereka, mereka itulah yang disunat Yosua, sebab mereka belum bersunat, karena mereka tidak disunat dalam perjalanan.

Alkitab Terjemahan Lama
Maka dijadikannya anak-anak mereka itu akan gantinya, maka itulah dia yang dikhatankan oleh Yusak, sebab belum mereka itu berkhatan, karena dalam perjalanan itu tiada dikhatankan ia.

Contextual Overview

¹ And whe al the kinges of ye Amorites which are beyonde Iordane westwarde, and al the kynges of the Chanaanites which were by the sea, heard howe ye Lorde had dried vp the waters of Iordane before the chyldren of Israel vntill they were gone ouer, their heartes faynted for feare, and there was no spirite in them any more for the presence of the children of Israel. ² That same time the Lorde saide vnto Iosuah: Make thee sharp kniues, and go to agayne and circumcise the children of Israel the seconde time. ³ And Iosuah made him sharpe kniues, and circumcised the children of Israel in the hill of the foreskinnes. ⁴ And this is the cause why Iosuah circumcised all the people, euen the males that came out of Egypt: because that al the men of warre died in the wildernes by ye way, after they came out of Egypt. ⁵ For all the people that came out, were circumcised: but al the people that were borne in the wildernes by the way after they came out of Egypt were not circumcised. ⁶ For the chyldren of Israel walked fourtie yeres in the wildernesse, till al ye people of ye men of warre that came out of Egypt were consumed, because they hearkened not vnto the voyce of the Lorde: Unto whom the Lorde sware, that he woulde not shewe them ye lande which the Lorde sware vnto their fathers that he woulde geue vs, euen a lande that floweth with mylke & hony. ⁷ And their children whom he set vp in their steede, them Iosuah circumcised, for they were vncircumcised: because they circumcised them not by the way. ⁸ And when they had circumcised al the people, they abode in their places in the campe tyll they were whole. ⁹ And the Lorde sayde vnto Iosuah: This day haue I taken away the shame of Egypt from you: wherefore the name of the same place is called Gilgal, vnto this day.

Bible Verse Review
  from Treasury of Scripure Knowledge

their children: Numbers 14:31, Deuteronomy 1:39

Gill's Notes on the Bible

And the children [whom] he raised up in their stead, them Joshua circumcised,.... Who were born to them in the wilderness, and succeeded them, some of which might be near forty years of age; as for those that were born before, of which there might be many now living, they had been circumcised already, but others, were not:

for they were circumcised, because they had not circumcised them by the way; or while journeying the forty years in the wilderness; which, as before observed, seems to be the true reason of the omission of circumcision.

Barnes' Notes on the Bible

Of the whole nation those only were already circumcised at the time of the passage of the Jordan who had been under twenty years of age at the time of the complaining and consequent rejection at Kadesh (compare the marginal reference). These would have been circumcised before they left Egypt, and there would still survive of them more than a quarter of a million of thirty-eight years old and upward.

The statements of these verses are of a general kind. The “forty years” of Joshua 5:6 is a round number, and the statement in the latter part of Joshua 5:5 cannot be strictly accurate. For there must have been male children born in the wilderness during the first year after the Exodus, and these must have been circumcised before the celebration of the Passover at Sinai in the first month of the second year (compare Numbers 9:1-5, and Exodus 12:48). The statements of the verses are, however, sufficiently close to the facts for the purpose in hand; namely, to render a reason for the general circumcising which is here recorded.

The reason why circumcision was omitted in the wilderness, was that the sentence of Numbers 14:28 ff placed the whole nation for the time under a ban; and that the discontinuance of circumcision, and the consequent omission of the Passover, was a consequence and a token of that ban. The rejection was not, indeed, total, for the children of the complainers were to enter into the rest; nor final, for when the children had borne the punishment of the fathers’ sins for the appointed years, and the complainers were dead, then it was to be removed, as now by Joshua. But for the time the covenant was abrogated, though God’s purpose to restore it was from the first made known, and confirmed by the visible marks of His favor which He still vouchsafed to bestow during the wandering. The years of rejection were indeed exhausted before the death of Moses (compare Deuteronomy 2:14): but God would not call upon the people to renew their engagement to Him until He had first given them glorious proof of His will and power to fulfill His engagements to them. So He gave them the first fruits of the promised inheritance - the kingdoms of Sihon and Og; and through a miracle planted their feet on the very soil that still remained to be conquered; and then recalled them to His covenant. It is to be noted, too, that they were just about to go to war against foes mightier than themselves. Their only hope of success lay in the help of God. At such a crisis the need of full communion with God would be felt indeed; and the blessing and strength of it are accordingly granted.

The revival of the two great ordinances - circumcision and the Passover - after so long an intermission could not but awaken the zeal and invigorate the faith and fortitude of the people. Both as seals and as means of grace and God’s good purpose toward them then, the general circumcision of the people, followed up by the solemn celebration of the Passover - the one formally restoring the covenant and reconciling them nationally to God, the other ratifying and confirming all that circumcision intended - were at this juncture most opportune.