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6:1–27 Jericho falls to Joshua and the Israelites after the city’s walls fall down, leaving the city vulnerable. Joshua precisely followed Yahweh’s instructions for approaching the city, despite their unconventional nature. Yahweh commanded Joshua to march Israel’s army around the city once a day for six days (Josh 6:3). On the seventh day, they were to circle the city seven times—then the walls would fall down (v. 5).

The fall of Jericho has become one of the most contested subjects for those studying the history and archaeology of the biblical world. The debate centers on how to interpret the archaeological record from Jericho and how to relate that archaeological data to the biblical story. Part of the problem stems from the lack of certainty over the date of the exodus from Egypt.

Proponents of an exodus around 1446 bc look for evidence of Joshua’s conquest around 1400 bc. Middle Bronze Age Jericho was an impressively fortified city, so its fallen walls are sometimes attributed to Joshua. However, the Middle Bronze Age ends around 1550 bc, so the destruction of Middle Bronze Age Jericho would appear to be too early to attribute to Joshua. It is possible that while the Middle Bronze generally ended around 1550 that some Middle Bronze fortified cities stood into the Late Bronze Age (1550–1200 bc). The Jericho of the Late Bronze Age was in decline and unfortified. Proponents of a later exodus in the mid-13th century bc look for evidence of Joshua’s attack around 1200 bc, but the city of Jericho continued to be small and unfortified through the Late Bronze and early Iron Ages. The debate is far from settled and conclusions about archaeological data should be considered more tentative than decisive.

Jericho DOT: HB

6:1 no one was going out or coming in The people of Jericho were expecting the Israelites to besiege their city (compare 2:10–11).

6:3 you will do so for six days The Israelites’ behavior is essentially a spiritual exercise—a ritual act of obedience to Yahweh. There is no apparent military strategy behind the activity. See v. 4.

6:4 On the seventh day you will march around The role of the priests, the use of the ark of the covenant, and the number of days (seven) indicate these instructions are ritual in nature.

seven times The number seven is used symbolically in Scripture to denote completeness or totality (for example, the Sabbath week). The number appears frequently in the account.

the trumpets Chapter 6 uses three different Hebrew terms for horns or trumpets: qeren, shophar, yovel. All three are animal horns. The qeren is described as an instrument of sound in v. 5. The shophar was often used in warfare for signals. The yovel was also used to signal, though apparently not in war (Exod 19:13). Shophar is used 14 times in Josh 6, which focuses on warfare.

6:5 on the horn of the ram Refers to a qeren; see note on v. 4.

the trumpet Refers to a shophar; see note on v. 4.

the wall of the city will fall flat The text does not specify that every wall in every place would fall. Archaeological excavation indicates that the walls fell flat in various places (see vv. 15–21).

6:6 Joshua son of Nun See Exod 17:9 and note; Num 27:18–20.

the priests See note on Josh 3:3.

the ark of the covenant See note on Exod 25:10.

the trumpets of the rams’ horns Refers to yovelim; see note on Josh 6:4.

6:8 before the presence of Yahweh Before the ark, which symbolized God’s presence (see Exod 25:10 and note).

6:16 Yahweh has given you the city The biblical account is clear that Israel’s invasion of Canaan was authorized by Yahweh (compare Josh 10:29–30; 11:6) and that Yahweh would be assisting them to ensure success (see Exod 23:27–28). While the idea of divinely sanctioned warfare involving the wholesale destruction of towns and cities appears troublesome, Yahweh authorizes the invasion as judgment on the Canaanites for their wickedness (Dt 9:4–6; Ge 15:16). The wickedness of the Canaanite nations is partly rooted in the idea that all of these nations had rejected Yahweh and were under the authority of other divine beings—so-called “sons of god” who rule unjustly (compare Deut 32:8; Psa 82:1–2, 6–7). Israel is under the authority of Yahweh alone (Deut 4:19–20). Over and against these other divine beings, Yahweh is laying claim to what is rightfully His (Deut 32:9). This is a war against the people and the nations that worship other gods (compare Num 13:32–33).

When Yahweh promises the land to Abraham and his descendants, He says the people will return to the land after the sin of the Amorites has reached its pinnacle (Gen 15:16–21)—showing that they were given nearly 500 years to change their ways. When Yahweh gives Moses instructions related to the future conquest of Canaan, the command to destroy the native Canaanite peoples is closely linked with the potential that Israel will be led into idolatry by any survivors (Exod 23:23–33; compare Deut 7:1–6; 20:18; 32:15–17). Israel benefits from Yahweh’s judgment on the Canaanites by inheriting the land of Canaan, but they will be judged in turn and be driven from the land if they too stray from following Yahweh and adopt the religious practices of the Canaanites (Dt 6:14–15; 7:1–16; 12:29–31; 28:58–63).

6:17 devoted to Yahweh The act is described using the Hebrew noun cherem, which indicates things being set apart as sacred property. (There is no good English equivalent for this concept, so translations usually discuss things being put “under the ban” or “devoted to destruction” to represent the idea.) No one was allowed to profit personally from the attack (Josh 7:1). The spoils of war belonged to God, so their destruction ensured no one else acquired them. However, some of the valuables were not destroyed but placed in Yahweh’s treasury (v. 19). Compare note on 2:10.

Charam NIDOTTE

Cherem TLOT

Cherem

The Hebrew verb charam (used in v. 18) always designates a special action of setting something or someone apart permanently as the property of God. The noun cherem sometimes indicates something or someone that has been set apart for service or use in the sanctuary (Lev 27:28; Mic 4:13). These items were devoted to sacred use and not necessarily destroyed (Josh 6:19). The priests took possession of these items as the ones in charge of Yahweh’s sanctuary (Num 18:14; Ezek 44:29).

However, the act of placing entire cities or populations under cherem often entailed the complete annihilation of a place and its people. The word is used when God instructs Moses to devote to destruction certain cities and populations in the land of Canaan (Num 21:2–3; Deut 7:2; 9:5; 13:15; 20:17). Joshua was charged with carrying out these instructions as well, and he did so (Josh 6:18–21; 8:26; 10:28–40; 11:11–21). The practice of cherem was not unique to ancient Israel. In the Mesha Stele, King Mesha of Moab describes how he captured Israelite cities and killed all the people because he had designated them as cherem for the Moabite god Chemosh. However, Yahweh is not like other gods. Yahweh demands rules of engagement—including that this action can only happen by His command (Deut 20)—and goes so far as to provide provisions for female captives (Deut 21:10–14; compare Exod 23:9).

she hid the messengers whom we sent See Josh 2.

6:19 holy to Yahweh Indicates that they are set apart to Yahweh for His ownership and use. This command relates to the cherem (see note on v. 17).

they must go to Yahweh’s treasury The Hebrew term otsar is also used for the treasury in Solomon’s temple (see 1 Kgs 7:51). Since there was no temple in Joshua’s time, the nature of this “treasury” is uncertain.

6:22 two men who spied on See Josh 2:1.

the prostitute’s house Refers to Rahab; see 2:1 and note.

bring out from there the woman See 2:12–21.

6:25 she has lived in the midst of Israel See note on 4:9. Can refer only to time within the span of Rahab’s own lifetime.

she hid the messengers See 2:1–7.

6:26 at the cost of his youngest Similar to Moses’ directions in Deut 13:12–16 that cities tolerating the worship other gods besides Yahweh should be destroyed.

The curse came into play years later when a man named Hiel rebuilt the city and lost his firstborn and youngest sons in the process (1 Kgs 16:34). The city was apparently habitable at some point after the conquest (see Josh 18:21; Judg 3:13; 2 Sam 10:5). However, Hiel was apparently the first to attempt to rebuild it.

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