Greek Text · Translation · Interlinear · Discourse Structure

The Book of Joshua, Chapter 5ΙΗΣΟΥΣ Ε′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

Theme

Circumcision, Passover, and the commander of the Lord's army mark Israel's consecrated entry into the land.

Translation & textual notes

The Greek text of Joshua 5 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The Greek Joshua (Ἰησοῦς) frequently diverges from the Masoretic Text, and chapter 5 is a notable case: the LXX is generally shorter and rearranges several clauses, and it carries distinctive renderings absent from the Hebrew. At v. 1 the LXX names the western kings as those τῆς Φοινίκης ('of Phoenicia') rather than the Hebrew 'kings of the Canaanites,' a recurring LXX equivalence (Φοινίκη/Φοίνικες for כְּנַעַן/כְּנַעֲנִי). At v. 2 the instruction is to make μαχαίρας πετρίνας ἐκ πέτρας ἀκροτόμου ('stone knives from sharp/flinty rock'), the flint-knife circumcision; v. 3 locates it ἐπὶ τοῦ καλουμένου τόπου Βουνὸς τῶν ἀκροβυστιῶν ('at the place called Hill of the Foreskins'), a Greek place-name (Gibeath-haaraloth). Verses 4–6 form a long explanatory excursus, considerably reworked from the Hebrew, justifying why the wilderness generation was uncircumcised; the LXX uniquely gives the wilderness the gloss τῇ ἐρήμῳ τῇ Μαδβαρίτιδι (a transliterated Aramaic/Hebrew מַדְבְּרָא, 'of the wilderness'), and reckons τεσσαράκοντα καὶ δύο ἔτη ('forty-two years'). The theological climax of the circumcision unit is v. 9: ἐν τῇ σήμερον ἡμέρᾳ ἀφεῖλον τὸν ὀνειδισμὸν Αἰγύπτου ἀφ᾽ ὑμῶν ('today I have removed the reproach of Egypt from you'), with the etiology of Γαλγαλα (Gilgal). Verses 10–12 record the first Passover in the land (τὸ πασχα) on the plains of Jericho, the eating of the produce of the land (ἄζυμα καὶ νέα, 'unleavened bread and new grain'), and the cessation of the manna (ἐξέλιπεν τὸ μαννα) — the formal end of the wilderness era; the LXX adds ἐκαρπίσαντο δὲ τὴν χώραν τῶν Φοινίκων ('they harvested the territory of the Phoenicians'). Verses 13–15 narrate the theophany before Jericho: Joshua sees ἄνθρωπον … καὶ ἡ ῥομφαία ἐσπασμένη ('a man with drawn sword'), who declares himself ἀρχιστράτηγος δυνάμεως κυρίου ('commander of the army of the LORD'); the command λῦσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν σου ὁ γὰρ τόπος … ἅγιός ἐστιν ('loose the sandal from your feet, for the place is holy') deliberately echoes the burning-bush theophany of Exod 3:5 and has been read christologically (as a pre-incarnate appearance of the Word) throughout the patristic tradition.

1

καὶ ἐγένετο ὡς ἤκουσαν οἱ βασιλεῖς τῶν Αμορραίων οἳ ἦσαν πέραν τοῦ Ιορδάνου καὶ οἱ βασιλεῖς τῆς Φοινίκης οἱ παρὰ τὴν θάλασσαν ὅτι ἀπεξήρανεν κύριος ὁ θεὸς τὸν Ιορδάνην ποταμὸν ἐκ τῶν ἔμπροσθεν τῶν υἱῶν Ισραηλ ἐν τῷ διαβαίνειν αὐτούς καὶ ἐτάκησαν αὐτῶν αἱ διάνοιαι καὶ κατεπλάγησαν καὶ οὐκ ἦν ἐν αὐτοῖς φρόνησις οὐδεμία ἀπὸ προσώπου τῶν υἱῶν Ισραηλ

And it came about, when the kings of the Amorites who were beyond the Jordan and the kings of Phoenicia who were by the sea heard that the LORD God had dried up the Jordan river from before the sons of Israel as they crossed over, that their minds melted and they were panic-struck, and there was no understanding at all in them in the face of the sons of Israel.

Circumstantial narrative frame (reaction of the enemy kings to the Jordan crossing)καὶ ἐγένετο ὡς ἤκουσαν
The Hebraizing formula καὶ ἐγένετο ὡς ('and it came about when', rendering וַיְהִי כַּ-) sets a temporal-circumstantial frame: the kings' hearing of the dried-up Jordan is the trigger, their melting hearts the result. The verse closes chapter 4's crossing narrative and motivates chapter 5's circumcision: with the enemy demoralized, Israel can safely undergo a militarily incapacitating rite.
Word-by-word analysis· 59 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐγένετοit came aboutAor Mid Indic 3 Sg · γίνομαιmain verb (impersonal narrative frame)→ constative aorist (narrative event-onset)γίνομαι: 'become / happen / come to be'; the impersonal καὶ ἐγένετο renders the Hebrew narrative formula וַיְהִי, an extremely common LXX calque introducing a temporal setting for what follows.
ὡςwhentemporal conjunction (introducing ἤκουσαν clause)ὡς: 'when / as'; temporal here, rendering כַּאֲשֶׁר / כְּ; it subordinates the kings' hearing to the main clause (their melting hearts).
ἤκουσανthey heardAor Act Indic 3 Pl · ἀκούωverb of temporal clause→ constative aorist (point of report received)ἀκούω: 'hear / hear about'; renders שָׁמַע; the hearing of the Jordan miracle (not direct combat) is what shatters the kings' morale — the report of YHWH's act is itself the weapon.
οἱtheNominativearticle (with βασιλεῖς)οἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
βασιλεῖςkingsNominativesubject of ἤκουσαν (first group)βασιλεύς: 'king'; renders מֶלֶךְ; the plural designates the petty city-state kings of Canaan, each ruling a fortified town, who form the political-military opposition to the conquest.
τῶνof theGenitivearticle (with Αμορραίων)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑμορραίωνAmoritesGenitivegenitive (defining the kings: 'kings of the Amorites')Αμορραῖος: 'Amorite'; gentilic rendering Hebrew אֱמֹרִי; in the LXX of Joshua the Amorites are the trans-Jordan / hill-country kings; here distinguished from the coastal 'Phoenician' (Canaanite) kings.
οἳwhoNominativerelative pronoun (subject of ἦσαν, modifying βασιλεῖς)οἳ: pronominal form marking person, possession, or reference within the clause.
ἦσανwereImpf Act Indic 3 Pl · εἰμίverb of relative clause (locating the Amorite kings)→ descriptive imperfect (settled location)εἰμί: 'be'; the imperfect ἦσαν gives the standing geographical location of the Amorite kings — 'beyond the Jordan,' i.e. west of it from the narrator's vantage after the crossing.
πέρανbeyondimproper preposition + genitive (location)πέραν: 'beyond / on the other side'; with the genitive τοῦ Ιορδάνου; the deictic reference shifts with the speaker — here, the western (cisjordan) side that Israel has now entered.
τοῦtheGenitivearticle (with Ιορδάνου)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙορδάνουJordanGenitivegenitive object of πέρανΙορδάνης: 'Jordan'; declined as a first-declension masculine in the LXX (gen. Ιορδάνου); renders Hebrew יַרְדֵּן; the river just miraculously crossed (Josh 3–4).
καὶandcoordinate conjunction (introducing second group of kings)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οἱtheNominativearticle (with βασιλεῖς)οἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
βασιλεῖςkingsNominativesubject of ἤκουσαν (second group)βασιλεῖς: lexical item interpreted according to its local syntactic role in this passage.
τῆςofGenitivearticle (with Φοινίκης)τῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΦοινίκηςPhoeniciaGenitivegenitive (defining the kings: 'kings of Phoenicia')Φοινίκη: 'Phoenicia'; here the LXX's rendering of Hebrew כְּנַעַן ('Canaan') — Greek Joshua regularly equates the Canaanites of the coast with Φοίνικες/Φοινίκη, reflecting the Hellenistic geography of the Levantine seaboard.
οἱthoseNominativearticle (substantizing the following prepositional phrase: 'the ones by the sea')οἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρὰby / besidepreposition + accusative (location: 'along the sea')παρά + acc.: 'beside / along'; locates the Phoenician kings along the coastline of the Mediterranean (τὴν θάλασσαν), in contrast to the inland Amorites.
τὴνtheAccusativearticle (with θάλασσαν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
θάλασσανseaAccusativeaccusative object of παράθάλασσα: 'sea'; here the Mediterranean (the 'Great Sea'); renders Hebrew יָם; the coastal kings are geographically distinguished from the hill-country Amorites.
ὅτιthatconjunction (introducing content of ἤκουσαν)ὅτι: 'that'; introduces the indirect-discourse content of what the kings heard — namely the drying of the Jordan.
ἀπεξήρανενhad dried upAor Act Indic 3 Sg · ἀποξηραίνωverb of ὅτι-clause (content of the report)→ constative aorist (completed divine act, antecedent to the hearing)ἀποξηραίνω: 'dry up completely'; the compound ἀπο- intensifies ξηραίνω; renders הוֹבִישׁ (Hiphil of יבשׁ); attributes the Jordan miracle directly to YHWH as the divine warrior who controls the waters (cf. the Red Sea, Exod 14).
κύριοςLORDNominativesubject of ἀπεξήρανενκύριος: the standard LXX rendering of the Tetragrammaton יהוה; here in apposition with ὁ θεός, naming the God of Israel as the agent of the Jordan miracle.
theNominativearticle (with θεός)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativeapposition to κύριοςθεός: 'God'; renders אֱלֹהִים; the double title κύριος ὁ θεός ('the LORD God') is emphatic, underlining that it is Israel's covenant God who has acted against the natural barrier.
τὸνtheAccusativearticle (with Ιορδάνην)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙορδάνηνJordanAccusativedirect object of ἀπεξήρανενΙορδάνης: the Jordan as direct object of the drying; the noun ποταμόν stands in apposition, specifying it as a 'river.'
ποταμὸνriverAccusativeaccusative in apposition to Ιορδάνηνποταμός: 'river'; the appositional ποταμόν ('the Jordan river') is an explanatory addition typical of the LXX, clarifying the proper noun for a Greek readership.
ἐκfrompreposition + genitive (source / separation)ἐκ: preposition governing its complement and marking the relation specified by the clause.
τῶνtheGenitivearticle (substantizing ἔμπροσθεν: 'the things before')τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔμπροσθενbefore / in frontimproper preposition / adverb (with following genitive: 'from before')ἔμπροσθεν: 'in front of / before'; the construction ἐκ τῶν ἔμπροσθεν τῶν υἱῶν Ισραηλ ('from before the sons of Israel') is a Hebraism rendering מִפְּנֵי, indicating that the obstacle was removed out of Israel's path.
τῶνof theGenitivearticle (with υἱῶν)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive (with ἔμπροσθεν: 'before the sons of Israel')υἱός: 'son'; the phrase οἱ υἱοὶ Ισραηλ ('the sons of Israel') is the standard LXX designation of the covenant people, rendering בְּנֵי יִשְׂרָאֵל.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'of Israel')Ισραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here the eponymous designation of the nation in the phrase 'the sons of Israel.'
ἐνin / duringpreposition + dative (articular infinitive: temporal)ἐν τῷ + infinitive: a temporal construction ('while / as'), rendering the Hebrew בְּ + infinitive construct; here ἐν τῷ διαβαίνειν αὐτούς = 'as they crossed over.'
τῷtheDativearticle (with articular infinitive διαβαίνειν)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
διαβαίνεινto cross overPres Act Infin · διαβαίνωarticular infinitive (temporal: 'as they were crossing')→ imperfective infinitive (action in progress)διαβαίνω: 'cross over / pass through'; the verb of the Jordan crossing (cf. Josh 3–4); the present infinitive frames the crossing as the ongoing circumstance during which the river was held dry.
αὐτούςthey / themAccusativeaccusative subject of the infinitive διαβαίνειναὐτός: here the accusative subject of the articular infinitive, referring to the sons of Israel; standard Greek syntax for the subject of an infinitive.
καὶandnarrative conjunction (introducing the main-clause result)καὶ: here resumptive after the long temporal frame, introducing the apodosis — the kings' reaction.
ἐτάκησανmeltedAor Pass Indic 3 Pl · τήκωmain verb (result: hearts melt)→ ingressive aorist (onset of failure of courage)τήκω (aor. pass. ἐτάκησαν): 'melt / dissolve'; renders מָסַס (Niphal); the 'melting' of the mind/heart is a standard OT idiom for the collapse of courage in the face of YHWH's mighty acts (cf. Josh 2:11; Exod 15:15).
αὐτῶνtheirGenitivegenitive of possession (with αἱ διάνοιαι)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
αἱtheNominativearticle (with διάνοιαι)αἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
διάνοιαιmindsNominativesubject of ἐτάκησανδιάνοια: 'mind / understanding / faculty of thought'; renders לֵב ('heart') in the LXX where the heart is conceived as the seat of intellect and will; the kings' 'minds melted' — their capacity for resolve and strategy dissolved.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
κατεπλάγησανthey were panic-struckAor Pass Indic 3 Pl · καταπλήσσωmain verb (coordinate result)→ ingressive aorist (onset of terror)καταπλήσσω (aor. pass. κατεπλάγησαν): 'strike down with fear / astound / panic'; the compound κατα- intensifies; the passive denotes being overwhelmed by dread — the kings are paralyzed before battle is even joined.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οὐκnotnegative particle (with ἦν)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἦνthere wasImpf Act Indic 3 Sg · εἰμίmain verb (existential: 'there was no...')→ descriptive imperfect (state of mind)εἰμί: 'be'; existential ἦν with the negative οὐκ and the emphatic οὐδεμία — 'there was not any.'
ἐνinpreposition + dative (locative: 'in them')ἐν: preposition governing its complement and marking the relation specified by the clause.
αὐτοῖςthemDativedative object of ἐναὐτοῖς: lexical item interpreted according to its local syntactic role in this passage.
φρόνησιςunderstanding / good senseNominativesubject of ἦνφρόνησις: 'practical wisdom / prudence / good sense'; the loss of φρόνησις means the kings can form no coherent plan of resistance; their intellectual collapse complements the emotional collapse of the melted διάνοιαι.
οὐδεμίαnone at allNominativeattributive adjective (emphatic negation with φρόνησις)οὐδείς, οὐδεμία, οὐδέν: 'no one / none'; the feminine οὐδεμία agrees with φρόνησις, reinforcing οὐκ — 'no understanding whatsoever,' the total negation of the enemy's resolve.
ἀπὸfrom / because ofpreposition + genitive (causal/locative: 'in the face of')ἀπό προσώπου: a Hebraism rendering מִפְּנֵי ('from before / because of the presence of'); here the kings' loss of nerve is provoked by the very advance of Israel.
προσώπουface / presenceGenitivegenitive object of ἀπόπρόσωπον: 'face / presence'; in the idiom ἀπὸ προσώπου ('before / in the face of') it renders the Hebrew פָּנִים; the dread is occasioned by the looming presence of YHWH's people.
τῶνof theGenitivearticle (with υἱῶν)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive (with προσώπου: 'in the face of the sons')υἱῶν: lexical item interpreted according to its local syntactic role in this passage.
ΙσραηλIsraelgenitive of relationship (indeclinable)Ισραηλ: the closing repetition of 'the sons of Israel' forms an inclusio with the same phrase earlier in the verse, bracketing the kings' terror between two references to the advancing covenant people.
2

ὑπὸ δὲ τοῦτον τὸν καιρὸν εἶπεν κύριος τῷ Ἰησοῖ ποίησον σεαυτῷ μαχαίρας πετρίνας ἐκ πέτρας ἀκροτόμου καὶ καθίσας περίτεμε τοὺς υἱοὺς Ισραηλ

And about this time the LORD said to Joshua, 'Make for yourself stone knives of sharp rock, and sit down and circumcise the sons of Israel.'

New divine speech-act introducing the circumcision command (temporal shift)ὑπὸ δὲ τοῦτον τὸν καιρὸν
The temporal phrase ὑπὸ … τὸν καιρόν ('about this time') and δέ mark a turn from the enemy reaction (v. 1) to a new divine initiative. YHWH commands the flint-knife circumcision; the LXX lacks the Hebrew's explicit 'a second time' here but the excursus of vv. 4–7 explains the need. The chain of imperatives ποίησον … περίτεμε frames Joshua as the personal agent of the rite.
Word-by-word analysis· 22 words
ὑπὸabout / atpreposition + accusative (temporal approximation)ὑπό + acc.: in a temporal sense, 'about / around (a time)'; the idiom ὑπὸ τὸν καιρόν ('about this time') situates the command loosely in the period after the crossing.
δὲand / nownarrative continuative (post-positive)δέ: post-positive particle marking the transition from the enemy's terror to YHWH's new command to Joshua.
τοῦτονthisAccusativedemonstrative (modifying καιρόν)οὗτος: 'this'; the demonstrative ties the command to the immediate aftermath of the Jordan crossing and the kings' demoralization.
τὸνtheAccusativearticle (with καιρόν)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
καιρὸνtime / occasionAccusativeaccusative object of ὑπό (temporal)καιρός: 'appointed time / season / occasion'; renders עֵת; here the opportune moment, secured by the enemy's paralysis, for the otherwise dangerous mass circumcision.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single completed speech-act)λέγω: 'say'; the aorist εἶπεν introduces direct YHWH-speech; the formula εἶπεν κύριος τῷ Ἰησοῖ recurs at each new divine commission to Joshua (cf. 1:1; 3:7; 4:1).
κύριοςLORDNominativesubject of εἶπενκύριος: rendering of the Tetragrammaton יהוה; the nominative subject of the speech-formula marks this as unmediated YHWH-speech to Joshua.
τῷtoDativearticle (with Ἰησοῖ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἸησοῖJoshuaDativeindirect object (recipient of the speech)Ἰησοῦς: the Greek form of Hebrew יְהוֹשֻׁעַ ('Joshua' = 'YHWH saves'); declined as a contract noun (dat. Ἰησοῖ); the same name later borne by Jesus, a fact patristic exegesis exploits typologically in this very chapter.
ποίησονmakeAor Act Impv 2 Sg · ποιέωmain verb (divine imperative to Joshua)→ ingressive aorist imperative (decisive command to act)ποιέω: 'make / do'; renders עָשָׂה; the aorist imperative frames the fashioning of the knives as a single decisive preparatory act.
σεαυτῷfor yourselfDativereflexive dative (dative of advantage / ethical dative)σεαυτοῦ: the reflexive 'yourself'; the dative ποίησον σεαυτῷ renders the Hebrew ethical dative עֲשֵׂה לְךָ ('make for yourself'), a frequent Hebraism stressing that Joshua is personally to undertake the action.
μαχαίραςknivesAccusativedirect object of ποίησονμάχαιρα: 'knife / short sword'; renders חֶרֶב; here the cutting blades for circumcision; the plural indicates the scale of the mass rite to be performed.
πετρίναςof stoneAccusativeattributive adjective (material, modifying μαχαίρας)πέτρινος: 'made of stone / rock'; the stone (flint) knives render Hebrew חַרְבוֹת צֻרִים ('knives of flints'); the use of stone rather than metal preserves an archaic ritual practice (cf. the flint of Exod 4:25, Zipporah's circumcision).
ἐκfrom / out ofpreposition + genitive (material source)ἐκ: preposition governing its complement and marking the relation specified by the clause.
πέτραςrockGenitivegenitive object of ἐκ (material)πέτρα: 'rock / crag'; renders צוּר; the knives are knapped from hard stone — i.e. flint, the traditional material for this rite.
ἀκροτόμουsharp / flintyGenitiveattributive adjective (modifying πέτρας)ἀκρότομος: 'sharp-edged / hard / flinty' (lit. 'cut at the point'); used of hard rock in the LXX (cf. Deut 8:15; Ps 113:8); here specifying the keen-edged flint suitable for surgical cutting.
καὶandcoordinate conjunction (linking the imperatives)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
καθίσαςhaving sat downAor Act Ptcp Nom Masc Sg · καθίζωcircumstantial participle (attendant circumstance with περίτεμε)→ antecedent aorist participle (action prior to / accompanying the imperative)καθίζω: 'sit down / be seated'; the aorist participle καθίσας ('sitting down') describes the posture for performing the rite; the participle agrees with the implied subject of the imperative περίτεμε (Joshua).
περίτεμεcircumciseAor Act Impv 2 Sg · περιτέμνωmain verb (second divine imperative)→ ingressive aorist imperative (begin / perform the rite)περιτέμνω: 'circumcise' (lit. 'cut around'); renders מוּל; the technical term for the covenant rite instituted in Gen 17; the LXX uses it throughout for the sign of the Abrahamic covenant now restored to the wilderness generation's sons.
τοὺςtheAccusativearticle (with υἱοὺς)τοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativedirect object of περίτεμευἱός: 'son'; the object of circumcision is 'the sons of Israel,' the wilderness-born generation who had not received the covenant sign.
ΙσραηλIsraelgenitive of relationship (indeclinable)Ισραηλ: indeclinable; in the phrase τοὺς υἱοὺς Ισραηλ ('the sons of Israel').
3

καὶ ἐποίησεν Ἰησοῦς μαχαίρας πετρίνας ἀκροτόμους καὶ περιέτεμεν τοὺς υἱοὺς Ισραηλ ἐπὶ τοῦ καλουμένου τόπου Βουνὸς τῶν ἀκροβυστιῶν

And Joshua made sharp stone knives and circumcised the sons of Israel at the place called Hill of the Foreskins.

Execution report (Joshua carries out the command of v. 2)καὶ ἐποίησεν Ἰησοῦς
v. 3 records the exact fulfilment of the double command of v. 2: Joshua makes the knives (ἐποίησεν … μαχαίρας πετρίνας ἀκροτόμους) and circumcises the people (περιέτεμεν). The command/execution correspondence is a standard OT narrative device underscoring perfect obedience. The etiological place-name Βουνὸς τῶν ἀκροβυστιῶν ('Hill of the Foreskins') memorializes the event.
Word-by-word analysis· 18 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐποίησενmadeAor Act Indic 3 Sg · ποιέωmain verb (execution of ποίησον, v. 2)→ constative aorist (completed act of obedience)ποιέω: the same verb as the command ποίησον in v. 2; the lexical repetition marks the obedience as exact — Joshua does precisely what was ordered.
ἸησοῦςJoshuaNominativesubject of ἐποίησενἸησοῦς: nominative form; the leader as personal agent of the covenant rite, fulfilling the command directed to him in v. 2.
μαχαίραςknivesAccusativedirect object of ἐποίησενμάχαιρα: 'knife'; the manufactured blades, echoing v. 2.
πετρίναςof stoneAccusativeattributive adjective (modifying μαχαίρας)πέτρινος: 'of stone'; the flint material, repeated from v. 2.
ἀκροτόμουςsharp / flintyAccusativeattributive adjective (modifying μαχαίρας)ἀκρότομος: 'sharp-edged / flinty'; here transferred from the rock (πέτρας ἀκροτόμου, v. 2) to the knives themselves — the manufactured blades retain the keen edge of the flint.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
περιέτεμενcircumcisedAor Act Indic 3 Sg · περιτέμνωmain verb (execution of περίτεμε, v. 2)→ constative aorist (completed performance of the rite)περιτέμνω: 'circumcise'; the aorist περιέτεμεν fulfils the imperative περίτεμε of v. 2; the augmented form here, with internal augment (περι-έ-τεμεν), is the regular LXX aorist of this compound.
τοὺςtheAccusativearticle (with υἱοὺς)τοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativedirect object of περιέτεμενυἱός: 'son'; the wilderness generation circumcised in fulfilment of the command.
ΙσραηλIsraelgenitive of relationship (indeclinable)Ισραηλ: function word shaping the local clause or phrase relation in this oracle.
ἐπὶat / uponpreposition + genitive (location)ἐπί + gen.: 'at / on'; locating the rite at a named place.
τοῦtheGenitivearticle (with τόπου)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
καλουμένουcalledPres Pass Ptcp Gen Masc Sg · καλέωattributive participle (modifying τόπου: 'the place called')→ descriptive present passive participle (standing designation)καλέω (pres. pass. ptcp.): 'call / name'; the participle τοῦ καλουμένου τόπου ('the place called') is a standard LXX formula introducing a place-name etymology or designation.
τόπουplaceGenitivegenitive object of ἐπίτόπος: 'place / location'; the site of the mass circumcision, here given a descriptive Greek name.
ΒουνὸςHillNominativenominative of appellation (the name itself, in apposition to τόπου)βουνός: 'hill / mound'; here the LXX renders the Hebrew place-name גִּבְעַת הָעֲרָלוֹת (Gibeath-haaraloth) by translating it into Greek as Βουνὸς τῶν ἀκροβυστιῶν ('Hill of the Foreskins'); the name stands in the nominative as the cited title.
τῶνof theGenitivearticle (with ἀκροβυστιῶν)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀκροβυστιῶνforeskinsGenitivegenitive (defining the hill: 'of the foreskins')ἀκροβυστία: 'foreskin / uncircumcision'; renders עָרְלָה; the place-name memorializes the heap of foreskins from the mass circumcision; the noun later becomes a key Pauline term for the uncircumcised Gentile state (Rom 2:25–27; 4:9–12).
4

ὃν δὲ τρόπον περιεκάθαρεν Ἰησοῦς τοὺς υἱοὺς Ισραηλ ὅσοι ποτὲ ἐγένοντο ἐν τῇ ὁδῷ καὶ ὅσοι ποτὲ ἀπερίτμητοι ἦσαν τῶν ἐξεληλυθότων ἐξ Αἰγύπτου

Now this is the manner in which Joshua purified the sons of Israel: as many as had been born along the way, and as many as had been uncircumcised of those who had come out of Egypt —

Explanatory excursus begins (the narrator accounts for the uncircumcised generation)ὃν δὲ τρόπον
vv. 4–7 form a parenthetical excursus, considerably reworked in the LXX from the Hebrew, explaining why a mass circumcision was necessary. The construction ὃν … τρόπον ('in the manner in which') introduces an extended explanation. The LXX uses the striking verb περιεκάθαρεν ('purified all around'), assimilating circumcision to ritual purification — a distinctive Greek theological accent.
Word-by-word analysis· 23 words
ὃνwhichAccusativerelative pronoun (with τρόπον: 'in which manner')ὅς: relative pronoun; the accusative phrase ὃν τρόπον ('in which manner / the way that') is an adverbial accusative of manner, a common idiom = 'just as / how.'
δὲnownarrative continuative (post-positive, introducing the excursus)δέ: here marks the shift into the explanatory aside on the wilderness generation.
τρόπονmanner / wayAccusativeaccusative of manner (with ὃν)τρόπος: 'manner / way / mode'; the phrase ὃν τρόπον introduces the explanation of how and why Joshua circumcised the people.
περιεκάθαρενpurifiedAor Act Indic 3 Sg · περικαθαίρωmain verb of the relative clause (describing Joshua's act)→ constative aorist (completed act of purification)περικαθαίρω: 'cleanse / purify all around'; the compound περι- ('around') echoes περιτέμνω ('cut around'); the LXX's choice of a purification verb (rather than a simple 'circumcise') casts the rite theologically as a cleansing — removing the uncircumcision that defiled the covenant people.
ἸησοῦςJoshuaNominativesubject of περιεκάθαρενἸησοῦς: lexical item interpreted according to its local syntactic role in this passage.
τοὺςtheAccusativearticle (with υἱοὺς)τοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativedirect object of περιεκάθαρενυἱός: 'son'; the object of the purifying circumcision, further specified by the two ὅσοι-clauses that follow.
ΙσραηλIsraelgenitive of relationship (indeclinable)Ισραηλ: function word shaping the local clause or phrase relation in this oracle.
ὅσοιas many asNominativerelative/correlative pronoun (subject of ἐγένοντο)ὅσος: 'as many as / all who'; the first of two parallel ὅσοι-clauses partitioning the people to be circumcised — those born on the journey.
ποτὲever / at any pointindefinite temporal adverb (enclitic)ποτέ: 'ever / once / at some time'; the enclitic generalizes the relative clause — 'all who at any time were born along the way.'
ἐγένοντοwere bornAor Mid Indic 3 Pl · γίνομαιverb of the first ὅσοι-clause→ constative aorist (collective birth-events of the wilderness generation)γίνομαι: 'come to be / be born'; here ἐγένοντο ἐν τῇ ὁδῷ = 'were born on the way' (during the wilderness journey); these are the children born after the Exodus, never circumcised en route.
ἐνon / inpreposition + dative (locative)ἐν: preposition governing its complement and marking the relation specified by the clause.
τῇtheDativearticle (with ὁδῷ)τῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδῷway / journeyDativedative of place (locative: 'on the way')ὁδός: 'way / road / journey'; renders דֶּרֶךְ; the 'way' is the wilderness wandering between Egypt and Canaan, during which the rite of circumcision lapsed.
καὶandcoordinate conjunction (linking the two ὅσοι-clauses)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ὅσοιas many asNominativerelative/correlative pronoun (subject of ἦσαν)ὅσος: the second ὅσοι-clause — those who remained uncircumcised among the Exodus generation; the LXX's syntax is somewhat compressed relative to the Hebrew.
ποτὲever / at any pointindefinite temporal adverb (enclitic)ποτέ: 'ever / at some time'; generalizes the second clause in parallel with the first.
ἀπερίτμητοιuncircumcisedNominativepredicate adjective (with ἦσαν)ἀπερίτμητος: 'uncircumcised'; the alpha-privative of περιτέμνω; renders עָרֵל; the theological problem the chapter resolves — a covenant people lacking the covenant sign cannot rightly take possession of the covenant land or keep the Passover (cf. Exod 12:48).
ἦσανwereImpf Act Indic 3 Pl · εἰμίverb of the second ὅσοι-clause (predicating uncircumcision)→ descriptive imperfect (ongoing prior state)εἰμί: 'be'; the imperfect ἦσαν describes the standing condition of the Exodus generation — they had remained uncircumcised throughout the journey.
τῶνof thoseGenitivearticle (substantizing the participle ἐξεληλυθότων)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐξεληλυθότωνwho had come outPerf Act Ptcp Gen Masc Pl · ἐξέρχομαιsubstantival participle (partitive genitive: 'of those who had come out')→ resultative perfect participle (the completed Exodus with abiding identity)ἐξέρχομαι (perf. ptcp.): 'come/go out'; the perfect οἱ ἐξεληλυθότες ἐξ Αἰγύπτου ('those who had come out of Egypt') is a fixed designation for the Exodus generation; the perfect stresses their abiding status as the redeemed-yet-disobedient cohort.
ἐξout ofpreposition + genitive (source, elided before vowel)ἐξ: preposition governing its complement and marking the relation specified by the clause.
ΑἰγύπτουEgyptGenitivegenitive object of ἐξ (source of the exodus)Αἴγυπτος: standard LXX form of Hebrew מִצְרַיִם; the place of bondage from which the disobedient generation came out but to whose 'reproach' (v. 9) they remained bound until this circumcision.
5

πάντας τούτους περιέτεμεν Ἰησοῦς

all these Joshua circumcised.

Summary apodosis of the excursus (resuming v. 4's syntax)πάντας τούτους περιέτεμεν
v. 5 is the short main-clause apodosis that resolves the long protasis of v. 4: 'all these (the wilderness-born and uncircumcised) Joshua circumcised.' The fronted πάντας τούτους ('all these') is emphatic, summing up both ὅσοι-classes; the LXX here is markedly more compressed than the Hebrew, which gives a fuller statement about the circumcised-versus-uncircumcised.
Word-by-word analysis· 4 words
πάνταςallAccusativeadjective (emphatic, modifying τούτους)πᾶς: 'all / every'; the fronted accusative πάντας gathers up the whole company described in v. 4 — both those born en route and those left uncircumcised — as the comprehensive object of the rite.
τούτουςtheseAccusativedemonstrative pronoun (direct object of περιέτεμεν)οὗτος: 'this / these'; the demonstrative refers back to the two ὅσοι-groups of v. 4, making them the explicit object of the summarizing main verb.
περιέτεμενcircumcisedAor Act Indic 3 Sg · περιτέμνωmain verb (apodosis of the v. 4 construction)→ constative aorist (comprehensive completed act)περιτέμνω: 'circumcise'; the third occurrence of the verb in the unit (cf. vv. 2, 3), here summing up the whole operation — the covenant sign restored to the entire new generation at a stroke.
ἸησοῦςJoshuaNominativesubject of περιέτεμενἸησοῦς: Joshua named once more as the personal agent, closing the circumcision-execution unit (vv. 3–5) with his name as it opened.
6

τεσσαράκοντα γὰρ καὶ δύο ἔτη ἀνέστραπται Ισραηλ ἐν τῇ ἐρήμῳ τῇ Μαδβαρίτιδι διὸ ἀπερίτμητοι ἦσαν οἱ πλεῖστοι αὐτῶν τῶν μαχίμων τῶν ἐξεληλυθότων ἐκ γῆς Αἰγύπτου οἱ ἀπειθήσαντες τῶν ἐντολῶν τοῦ θεοῦ οἷς καὶ διώρισεν μὴ ἰδεῖν αὐτοὺς τὴν γῆν ἣν ὤμοσεν κύριος τοῖς πατράσιν αὐτῶν δοῦναι ἡμῖν γῆν ῥέουσαν γάλα καὶ μέλι

For forty-two years Israel had wandered in the wilderness, the wilderness of Madbaris; therefore most of them were uncircumcised — of the men of war who had come out of the land of Egypt, those who disobeyed the commandments of God, to whom also he determined that they should not see the land which the LORD swore to their fathers to give us, a land flowing with milk and honey.

Causal explanation (γάρ) grounding the uncircumcision of the generationτεσσαράκοντα γὰρ καὶ δύο ἔτη
v. 6 supplies the causal ground (γάρ) for the mass uncircumcision: the forty-two-year wilderness sojourn during which the rebel Exodus generation, barred from the land by divine oath, died out. The LXX's reckoning of forty-two (not forty) years and its transliterated gloss τῇ Μαδβαρίτιδι are distinctive. The clause closes with the oath-formula 'a land flowing with milk and honey,' jarringly retaining the first-person ἡμῖν ('to us') from the original divine oath-speech.
Word-by-word analysis· 52 words
τεσσαράκονταfortycardinal numeral (with δύο, modifying ἔτη)τεσσαράκοντα: 'forty'; indeclinable cardinal; the wilderness period is traditionally forty years (Num 14:33–34), but the LXX of Joshua here reckons 'forty and two,' perhaps counting from a different terminus or reflecting a variant tradition.
γὰρforcausal particle (post-positive, grounding v. 5)γάρ: 'for'; introduces the explanation of why the people were uncircumcised — the long wilderness sojourn in which the covenant rite lapsed and the rebel generation perished.
καὶandcoordinate conjunction (joining the numerals)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
δύοtwocardinal numeral (with τεσσαράκοντα)δύο: 'two'; with τεσσαράκοντα = 'forty-two'; the compound figure τεσσαράκοντα καὶ δύο ἔτη is the LXX's distinctive reckoning of the wilderness years here.
ἔτηyearsAccusativeaccusative of duration ('for forty-two years')ἔτος: 'year'; the accusative plural ἔτη expresses extent of time — the duration of the wandering.
ἀνέστραπταιhad wandered / had been turning aboutPerf Mid/Pass Indic 3 Sg · ἀναστρέφωmain verb (of the γάρ-clause)→ resultative perfect (settled outcome of the long wandering)ἀναστρέφω (perf. mid./pass. ἀνέστραπται): 'turn back and forth / move about / sojourn'; renders הָלַךְ / נָע; the perfect conveys the completed-yet-resultant fact of the protracted wilderness movement; the verb evokes aimless to-and-fro wandering rather than purposeful march.
ΙσραηλIsraelsubject of ἀνέστραπται (indeclinable)Ισραηλ: the nation as a collective singular subject (with singular verb), here the wandering people of the wilderness years.
ἐνinpreposition + dative (locative)ἐν: preposition governing its complement and marking the relation specified by the clause.
τῇtheDativearticle (with ἐρήμῳ)τῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐρήμῳwildernessDativedative of place (locative: 'in the wilderness')ἔρημος: 'wilderness / desert'; renders מִדְבָּר; the locus of the forty-(two-)year wandering and the testing of the generation.
τῇtheDativearticle (with Μαδβαρίτιδι, attributive to ἐρήμῳ)τῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
Μαδβαρίτιδιof Madbaris / the desert (transliterated)appositional gloss to ἐρήμῳ (transliterated form)Μαδβαρῖτις: a transliteration of the Aramaic/Hebrew מַדְבְּרָא / מִדְבָּר ('wilderness'); the LXX of Joshua here doubles the Greek ἐρήμῳ with a grecized Semitic form, effectively 'the wilderness, the Madbarite (desert)' — a redundant calque preserving the underlying word as if a proper name.
διὸthereforeinferential conjunctionδιό: 'therefore / for which reason'; draws the conclusion from the wandering — the long sojourn is why most of the people were uncircumcised.
ἀπερίτμητοιuncircumcisedNominativepredicate adjective (with ἦσαν)ἀπερίτμητος: 'uncircumcised'; here predicated of 'most of them' — the lapse of the rite during the wandering left the bulk of the people without the covenant sign.
ἦσανwereImpf Act Indic 3 Pl · εἰμίmain verb (predicating uncircumcision)→ descriptive imperfect (prior standing state)εἰμί: 'be'; the imperfect describes the abiding condition of uncircumcision through the wilderness period.
οἱtheNominativearticle (with πλεῖστοι)οἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλεῖστοιmostNominativesubject of ἦσαν (superlative substantive: 'the most / the majority')πλεῖστος: superlative of πολύς, 'most / the greatest number'; οἱ πλεῖστοι αὐτῶν = 'the majority of them'; the LXX's phrasing differs from the Hebrew, which speaks of the whole nation.
αὐτῶνof themGenitivepartitive genitive (with πλεῖστοι)αὐτῶν: lexical item interpreted according to its local syntactic role in this passage.
τῶνof theGenitivearticle (with μαχίμων)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
μαχίμωνmen of war / fighting menGenitivepartitive genitive (defining the group: 'of the warriors')μάχιμος: 'fit for war / warrior'; renders אַנְשֵׁי הַמִּלְחָמָה ('men of war'); specifies the military-age men of the Exodus generation, the ones under the death-sentence of Num 14 for the rebellion at Kadesh.
τῶνwhoGenitivearticle (substantizing ἐξεληλυθότων)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐξεληλυθότωνwho had come outPerf Act Ptcp Gen Masc Pl · ἐξέρχομαιsubstantival participle (defining the warriors as the Exodus generation)→ resultative perfect participle (the abiding Exodus identity)ἐξέρχομαι (perf. ptcp.): 'come out'; οἱ ἐξεληλυθότες ἐκ γῆς Αἰγύπτου — the fixed designation of the generation redeemed from Egypt; the perfect underlines their settled status as that doomed cohort.
ἐκout ofpreposition + genitive (source)ἐκ: preposition governing its complement and marking the relation specified by the clause.
γῆςlandGenitivegenitive object of ἐκ (with Αἰγύπτου)γῆ: 'land / earth'; the phrase γῆ Αἰγύπτου ('land of Egypt') renders אֶרֶץ מִצְרַיִם, the standard designation of the place of bondage.
ΑἰγύπτουEgyptGenitivegenitive of location (with γῆς)Αἰγύπτου: lexical item interpreted according to its local syntactic role in this passage.
οἱthe onesNominativearticle (substantizing ἀπειθήσαντες; nominative resuming οἱ πλεῖστοι)οἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀπειθήσαντεςhaving disobeyedAor Act Ptcp Nom Masc Pl · ἀπειθέωsubstantival participle (characterizing the warriors: 'those who disobeyed')→ constative aorist participle (the decisive act of rebellion)ἀπειθέω: 'disobey / refuse to be persuaded'; renders מָרָה / לֹא שָׁמַע; the participle identifies the warriors as the rebels of Kadesh (Num 14) whose disobedience earned the death-in-the-wilderness sentence; the nominative is loosely attached (constructio ad sensum) to οἱ πλεῖστοι.
τῶνtheGenitivearticle (with ἐντολῶν)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐντολῶνcommandmentsGenitivegenitive object of ἀπειθήσαντες (genitive of the thing disobeyed)ἐντολή: 'commandment / precept'; renders מִצְוָה; the genitive complement of ἀπειθέω here denotes that which was disobeyed — the commandments of God concerning entry into the land.
τοῦofGenitivearticle (with θεοῦ)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive of source (with ἐντολῶν: 'commandments of God')θεός: 'God'; the commandments are God's, making the wilderness generation's disobedience an offense against the divine word itself.
οἷςto whomDativerelative pronoun (dative, referring to the disobedient warriors)ὅς: relative pronoun; the dative οἷς ('to/concerning whom') is governed by διώρισεν, introducing the divine sentence pronounced against the rebels.
καὶalsoadverbial/ascensive conjunction ('also')καί: here ascensive 'also / indeed,' intensifying the relative clause — these are the very ones against whom God decreed exclusion.
διώρισενhe determined / decreedAor Act Indic 3 Sg · διορίζωverb of the relative clause (divine decree)→ constative aorist (definitive judicial act)διορίζω: 'mark off / determine / decree'; the compound δια- conveys a definitive boundary-setting; here the divine judicial sentence excluding the rebels from the land (cf. Num 14:22–23, 28–35).
μὴnotnegative particle (with the infinitive ἰδεῖν)μή: the negative used with the infinitive expressing the content of the decree — 'that they should not see.'
ἰδεῖνto seeAor Act Infin · ὁράωcomplementary infinitive (content of διώρισεν)→ constative aorist infinitive (the prohibited future experience)ὁράω (aor. inf. ἰδεῖν): 'see / experience'; 'to see the land' is an idiom for entering and enjoying it (cf. Ps 26:13 LXX); the decree barred the rebels from ever experiencing the promised inheritance.
αὐτοὺςthey / themAccusativeaccusative subject of the infinitive ἰδεῖναὐτός: the accusative subject of the infinitive, resuming the disobedient warriors as those forbidden to see the land.
τὴνtheAccusativearticle (with γῆν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of ἰδεῖνγῆ: 'land'; the promised land of Canaan, the object both of the oath and of the exclusion-decree.
ἣνwhichAccusativerelative pronoun (object of ὤμοσεν … δοῦναι, modifying γῆν)ὅς: relative pronoun, accusative, referring to the land sworn to the patriarchs.
ὤμοσενsworeAor Act Indic 3 Sg · ὄμνυμιverb of the relative clause (the patriarchal oath)→ constative aorist (the once-for-all sworn promise)ὄμνυμι: 'swear (an oath)'; renders נִשְׁבַּע; the divine oath to the patriarchs (Abraham, Isaac, Jacob) to give the land is a leitmotif of the Pentateuch (Gen 26:3; Exod 13:5; Deut 1:8); its fulfilment is now beginning in Joshua.
κύριοςLORDNominativesubject of ὤμοσενκύριος: rendering of the Tetragrammaton יהוה; the swearer of the land-oath to the patriarchs.
τοῖςto theDativearticle (with πατράσιν)τοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πατράσινfathersDativeindirect object of ὤμοσεν (recipients of the oath)πατήρ: 'father'; here the patriarchs (οἱ πατέρες), the recipients of the land-promise; renders אָבוֹת.
αὐτῶνtheirGenitivegenitive of possession (with πατράσιν)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
δοῦναιto giveAor Act Infin · δίδωμιcomplementary infinitive (content of the oath: 'swore to give')→ constative aorist infinitive (the sworn gift)δίδωμι (aor. inf. δοῦναι): 'give'; the infinitive expresses the content of the oath — the granting of the land; renders the Hebrew infinitive construct לָתֵת.
ἡμῖνto usDativeindirect object of δοῦναι (first-person, retained from the oath-speech)ἐγώ (dat. pl. ἡμῖν): 'to us'; the jarring first-person 'to us' (rather than 'to them') reflects the Hebrew, where the oath is quoted as the people's own confessional speech — Israel speaks of the land sworn 'to us'; a shift from third-person narration into communal voice.
γῆνa landAccusativeaccusative in apposition to the earlier γῆν / object of δοῦναιγῆ: 'land'; resumes the object of δοῦναι and is qualified by the famous oath-formula 'flowing with milk and honey.'
ῥέουσανflowingPres Act Ptcp Acc Fem Sg · ῥέωattributive participle (modifying γῆν: 'a land flowing')→ descriptive present participle (the land's abiding fertility)ῥέω: 'flow'; the participle in γῆν ῥέουσαν γάλα καὶ μέλι ('a land flowing with milk and honey') renders the formulaic אֶרֶץ זָבַת חָלָב וּדְבָשׁ; the milk-and-honey idiom denotes proverbial agricultural and pastoral abundance, the antithesis of the barren wilderness.
γάλαmilkAccusativeaccusative of content (with ῥέουσαν: 'flowing with milk')γάλα: 'milk'; renders חָלָב; with μέλι it forms the proverbial pair signifying the land's lush fertility.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
μέλιhoneyAccusativeaccusative of content (with ῥέουσαν: 'flowing with honey')μέλι: 'honey'; renders דְּבַשׁ; completing the formula 'milk and honey,' the standard biblical shorthand for the abundance of the promised land that the rebel generation forfeited but their circumcised sons now inherit.
7

ἀντὶ δὲ τούτων ἀντικατέστησεν τοὺς υἱοὺς αὐτῶν οὓς Ἰησοῦς περιέτεμεν διὰ τὸ αὐτοὺς γεγενῆσθαι κατὰ τὴν ὁδὸν ἀπεριτμήτους

But in their place he raised up their sons, whom Joshua circumcised, because they had been born along the way uncircumcised.

Contrastive resolution (the sons replace the fallen generation)ἀντὶ δὲ τούτων
v. 7 closes the excursus with the generational substitution: in place of (ἀντί) the fallen rebels, God raised up their sons, and these are the ones Joshua circumcised. The causal clause διὰ τὸ … γεγενῆσθαι … ἀπεριτμήτους ('because they had been born uncircumcised') explains why the rite was necessary, looping back to v. 4.
Word-by-word analysis· 18 words
ἀντὶin place of / instead ofpreposition + genitive (substitution)ἀντί: 'in place of / instead of'; the substitutionary preposition sets the sons over against the fathers — a new generation replacing the doomed one.
δὲbutadversative (post-positive, contrasting sons with fathers)δέ: here adversative, marking the contrast between the fallen warriors and their surviving sons.
τούτωνtheseGenitivedemonstrative (object of ἀντί: 'in place of these')οὗτος: 'these'; refers back to the disobedient warriors of v. 6 who died in the wilderness.
ἀντικατέστησενhe raised up in their place / substitutedAor Act Indic 3 Sg · ἀντικαθίστημιmain verb (divine substitution of the generations)→ constative aorist (completed act of raising up the new generation)ἀντικαθίστημι: 'set up in place of / substitute / replace'; the double compound ἀντι-κατα- reinforces the ἀντί τούτων ('in place of these'); the implied subject is God (or Joshua as his agent); the same root recurs in Exod 11's vocabulary of replacement (cf. ἀντικατέστησεν, Exod 5:7 of substitution).
τοὺςtheAccusativearticle (with υἱοὺς)τοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativedirect object of ἀντικατέστησενυἱός: 'son'; the new generation, born in the wilderness, raised up to inherit what their fathers forfeited.
αὐτῶνtheirGenitivegenitive of possession (the fathers' sons)αὐτός: 'their'; refers to the fallen warriors — it is their sons who replace them.
οὓςwhomAccusativerelative pronoun (object of περιέτεμεν, modifying υἱοὺς)ὅς: relative pronoun, accusative plural, linking the sons to the circumcision Joshua performed.
ἸησοῦςJoshuaNominativesubject of περιέτεμεν (in the relative clause)Ἰησοῦς: Joshua again the agent of the rite, identifying the circumcised group as the new sons.
περιέτεμενcircumcisedAor Act Indic 3 Sg · περιτέμνωverb of the relative clause→ constative aorist (completed rite)περιτέμνω: 'circumcise'; the fourth occurrence in the unit, fixing the identity of the circumcised as precisely this replacement-generation.
διὰbecause ofpreposition + accusative (causal, with articular infinitive)διά + acc.: 'because of'; with the articular infinitive (διὰ τό … γεγενῆσθαι) it forms a causal clause — 'because they had been born...'.
τὸtheAccusativearticle (with the articular infinitive γεγενῆσθαι)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
αὐτοὺςthey / themAccusativeaccusative subject of the infinitive γεγενῆσθαιαὐτός: the accusative subject of the articular infinitive, referring to the sons.
γεγενῆσθαιto have been bornPerf Mid/Pass Infin · γίνομαιarticular infinitive (causal: 'because of their having been born')→ resultative perfect infinitive (the abiding fact of their wilderness birth)γίνομαι (perf. inf. γεγενῆσθαι): 'be born / come to be'; the perfect stresses the settled, irreversible fact of their having been born en route — and thus, uncircumcised.
κατὰalong / onpreposition + accusative (locative: 'along the way')κατά + acc.: 'along / throughout'; κατὰ τὴν ὁδόν = 'along the way,' i.e. during the wilderness journey, echoing ἐν τῇ ὁδῷ of v. 4.
τὴνtheAccusativearticle (with ὁδὸν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδὸνway / journeyAccusativeaccusative object of κατάὁδός: 'way / journey'; the wilderness route, during which the rite of circumcision lapsed.
ἀπεριτμήτουςuncircumcisedAccusativepredicate adjective (with γεγενῆσθαι: 'born uncircumcised')ἀπερίτμητος: 'uncircumcised'; the predicate accusative agrees with αὐτούς — the sons 'had been born uncircumcised' on the journey; this lack is precisely what Joshua's circumcision now remedies.
8

περιτμηθέντες δὲ ἡσυχίαν εἶχον αὐτόθι καθήμενοι ἐν τῇ παρεμβολῇ ἕως ὑγιάσθησαν

And when they had been circumcised, they kept quiet, remaining there in the camp until they were healed.

Sequel to the circumcision (the recovery period)περιτμηθέντες δὲ
v. 8 returns to the main narrative after the excursus: once circumcised, the people stay put in the camp until healed. The detail underscores the military vulnerability of the moment (cf. Gen 34:25, the Shechemites slain on the third day after circumcision) — recovery is possible only because the enemy kings' hearts have melted (v. 1).
Word-by-word analysis· 11 words
περιτμηθέντεςhaving been circumcisedAor Pass Ptcp Nom Masc Pl · περιτέμνωcircumstantial participle (temporal: 'after being circumcised')→ antecedent aorist passive participle (completed rite preceding the rest)περιτέμνω (aor. pass. ptcp.): 'circumcise'; the passive participle marks the people as recipients of the rite; the temporal force ('once circumcised') leads into the recovery period.
δὲandnarrative continuative (post-positive)δέ: resumes the main narrative line after the excursus of vv. 4–7.
ἡσυχίανquiet / restAccusativedirect object of εἶχον (idiom: 'kept quiet')ἡσυχία: 'quiet / stillness / rest'; the idiom ἡσυχίαν ἔχειν ('to keep quiet / remain still') denotes inactivity and repose; here the convalescent stillness imposed by the wound of circumcision.
εἶχονthey kept / hadImpf Act Indic 3 Pl · ἔχωmain verb (durative: 'they kept quiet')→ durative imperfect (ongoing state of rest)ἔχω: 'have / hold'; the imperfect εἶχον with ἡσυχίαν expresses the continued state of resting throughout the healing period.
αὐτόθιthere / on the spotadverb of place (locative: 'in that very place')αὐτόθι: 'in the very place / on the spot'; emphasizes that the people did not move during convalescence — they stayed exactly where the rite was performed.
καθήμενοιremaining / sittingPres Mid/Pass Ptcp Nom Masc Pl · κάθημαιcircumstantial participle (attendant: 'while sitting / staying')→ descriptive present participle (ongoing settled posture)κάθημαι: 'sit / remain / stay'; the present participle describes the people's settled, immobile encampment during the recovery; 'sitting' here = 'staying put.'
ἐνinpreposition + dative (locative)ἐν: preposition governing its complement and marking the relation specified by the clause.
τῇtheDativearticle (with παρεμβολῇ)τῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῇcampDativedative of place (locative: 'in the camp')παρεμβολή: 'camp / encampment / army-camp'; the standard LXX term for the Israelite wilderness/military camp, rendering מַחֲנֶה; here the encampment at Gilgal where the people recover.
ἕωςuntiltemporal conjunction (introducing ὑγιάσθησαν)ἕως: 'until'; marks the term of the rest period — the convalescence lasts until full healing.
ὑγιάσθησανthey were healedAor Pass Indic 3 Pl · ὑγιάζωverb of the ἕως-clause (terminus of the rest)→ constative aorist (completed healing)ὑγιάζω (aor. pass. ὑγιάσθησαν): 'make healthy / heal'; the passive 'they were healed' marks the recovery from the wound of circumcision; the term of convalescence after which the people are again fit for the campaign and for keeping the Passover.
9

καὶ εἶπεν κύριος τῷ Ἰησοῖ υἱῷ Ναυη ἐν τῇ σήμερον ἡμέρᾳ ἀφεῖλον τὸν ὀνειδισμὸν Αἰγύπτου ἀφ᾿ ὑμῶν καὶ ἐκάλεσεν τὸ ὄνομα τοῦ τόπου ἐκείνου Γαλγαλα

And the LORD said to Joshua son of Naue, 'Today I have removed the reproach of Egypt from you'; and he called the name of that place Gilgal.

Divine speech-act: the theological climax of the circumcision unitκαὶ εἶπεν κύριος
v. 9 supplies the theological meaning of the rite and the etiology of Gilgal. The emphatic ἐν τῇ σήμερον ἡμέρᾳ ('on this very day') and the verb ἀφεῖλον ('I have removed/rolled away') interpret circumcision as the lifting of 'the reproach of Egypt.' The place-name Γαλγαλα plays on the Hebrew root גלל ('roll'): the reproach is 'rolled away.' This verse is the hinge between the circumcision (vv. 2–8) and the Passover (vv. 10–12).
Word-by-word analysis· 25 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single completed speech-act)λέγω: 'say'; introduces the interpretive divine word that gives the circumcision its covenant meaning.
κύριοςLORDNominativesubject of εἶπενκύριος: rendering of the Tetragrammaton יהוה; YHWH himself pronounces the meaning of the rite — the removal of Egypt's reproach.
τῷtoDativearticle (with Ἰησοῖ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἸησοῖJoshuaDativeindirect object (recipient of the speech)Ἰησοῦς: dative Ἰησοῖ; Joshua, here given the patronymic 'son of Naue,' as the recipient of the divine word.
υἱῷsonDativedative in apposition to Ἰησοῖυἱός: 'son'; the patronymic 'son of Naue' (= Nun) is the standard fuller designation of Joshua (cf. Exod 33:11; Num 13:8), here lending solemnity to the climactic divine pronouncement.
ΝαυηNaue / Nungenitive of relationship (indeclinable patronymic)Ναυη: the LXX transliteration of Hebrew נוּן (Nun), Joshua's father; the Greek form Ναυη is fixed and indeclinable; 'Joshua son of Naue' is the LXX's regular full title for the leader.
ἐνon / inpreposition + dative (temporal)ἐν: preposition governing its complement and marking the relation specified by the clause.
τῇtheDativearticle (with ἡμέρᾳ)τῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
σήμερονtodayadverb (attributive with ἡμέρᾳ: 'this day')σήμερον: 'today'; the construction ἐν τῇ σήμερον ἡμέρᾳ ('on the day that is today / this very day') is emphatic, marking the decisive moment of covenantal restoration; renders הַיּוֹם.
ἡμέρᾳdayDativedative of time (when: 'on this day')ἡμέρα: 'day'; with σήμερον it stresses the immediacy and finality of the reproach's removal — accomplished now, by this act.
ἀφεῖλονI have removed / rolled awayAor Act Indic 1 Sg · ἀφαιρέωmain verb (divine first-person declaration)→ performative/effective aorist (the act accomplished in the speaking)ἀφαιρέω: 'take away / remove'; renders גָּלַל ('roll away') / the sense of גלותי; the first-person ἀφεῖλον ('I have removed') makes YHWH himself the remover of the reproach; the verb resonates with the place-name Gilgal (rolling away), even though ἀφαιρέω is not itself a 'rolling' word — the LXX captures the sense (removal) where Hebrew has the wordplay on גלל.
τὸνtheAccusativearticle (with ὀνειδισμὸν)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀνειδισμὸνreproach / disgraceAccusativedirect object of ἀφεῖλονὀνειδισμός: 'reproach / disgrace / taunt'; renders חֶרְפָּה; 'the reproach of Egypt' is most likely the shame of slavery / the uncircumcised servile condition associated with Egypt; by restoring the covenant sign, YHWH lifts the stigma of the bondage-era from his people; the term reappears in messianic contexts (Ps 68:10 LXX; cited Rom 15:3).
Αἰγύπτουof EgyptGenitivegenitive (defining ὀνειδισμόν: 'reproach of Egypt')Αἴγυπτος: the genitive 'of Egypt' identifies the reproach with the whole Egyptian bondage-experience; its removal signals that the slave-era is decisively over now that Israel stands circumcised in the land.
ἀφ᾿frompreposition + genitive (separation, elided before rough breathing)ἀπό: 'from / away from'; the elided ἀφ᾽ before ὑμῶν marks the reproach as removed 'from you,' addressed directly to the people through Joshua.
ὑμῶνyouGenitivegenitive object of ἀφ᾽ (the people from whom the reproach is taken)σύ (gen. pl. ὑμῶν): 'you'; the second-person plural addresses the whole people — the reproach is lifted from them collectively.
καὶandnarrative conjunction (introducing the naming)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐκάλεσενhe calledAor Act Indic 3 Sg · καλέωmain verb (etiological naming)→ constative aorist (act of naming)καλέω: 'call / name'; the naming-formula ἐκάλεσεν τὸ ὄνομα τοῦ τόπου ('he called the name of the place') is the standard LXX etiological idiom (cf. Gen 11:9; 28:19); it links the place-name to the event just narrated.
τὸtheAccusativearticle (with ὄνομα)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of ἐκάλεσενὄνομα: 'name'; the object of the naming-verb; renders שֵׁם.
τοῦof theGenitivearticle (with τόπου)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπουplaceGenitivegenitive (with ὄνομα: 'the name of the place')τόπος: 'place'; the site at Gilgal where the circumcision and its interpretation occurred.
ἐκείνουthatGenitivedemonstrative (modifying τόπου: 'that place')ἐκεῖνος: 'that'; the far demonstrative fixes the reference on the specific named site.
ΓαλγαλαGilgalaccusative of appellation (the name, indeclinable)Γαλγαλα: the LXX transliteration of Hebrew גִּלְגָּל (Gilgal); the name puns on the root גלל ('roll'), echoing the 'rolling away' of the reproach (v. 9a); indeclinable in Greek; Gilgal becomes Israel's first base of operations in the land (cf. Josh 9:6; 10:6).
10

καὶ ἐποίησαν οἱ υἱοὶ Ισραηλ τὸ πασχα τῇ τεσσαρεσκαιδεκάτῃ ἡμέρᾳ τοῦ μηνὸς ἀπὸ ἑσπέρας ἐπὶ δυσμῶν Ιεριχω ἐν τῷ πέραν τοῦ Ιορδάνου ἐν τῷ πεδίῳ

And the sons of Israel kept the Passover on the fourteenth day of the month, from evening, to the west of Jericho, on the far side of the Jordan, in the plain.

New narrative scene (the first Passover in the land)καὶ ἐποίησαν οἱ υἱοὶ Ισραηλ τὸ πασχα
v. 10 opens the Passover unit (vv. 10–12). Now circumcised, the people may keep the Passover (cf. Exod 12:48, where the uncircumcised may not eat it). The precise dating (fourteenth of the month, from evening) and the localization 'to the west of Jericho … in the plain' anchor this first land-Passover at Gilgal, linking the conquest's beginning to the Exodus's foundational feast.
Word-by-word analysis· 25 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐποίησανkept / madeAor Act Indic 3 Pl · ποιέωmain verb (cultic idiom: 'keep the Passover')→ constative aorist (completed observance)ποιέω: 'do / make / keep'; the idiom ποιεῖν τὸ πασχα ('keep/celebrate the Passover') renders עָשָׂה פֶּסַח (cf. Exod 12:48; Num 9:2); 'make' here = 'observe / hold' the feast.
οἱtheNominativearticle (with υἱοὶ)οἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of ἐποίησανυἱός: 'son'; 'the sons of Israel' (οἱ υἱοὶ Ισραηλ) as the cultic community now restored to covenant standing through circumcision and so eligible to keep the Passover.
ΙσραηλIsraelgenitive of relationship (indeclinable)Ισραηλ: function word shaping the local clause or phrase relation in this oracle.
τὸtheAccusativearticle (with πασχα)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πασχαPassoverAccusativedirect object of ἐποίησανπασχα: indeclinable transliteration of Aramaic פַּסְחָא / Hebrew פֶּסַח; with the neuter article τὸ πασχα; the Passover commemorates the Exodus deliverance (Exod 12); this is its first celebration in the promised land, framing the conquest as a new act of the same redeeming God.
τῇon theDativearticle (with τεσσαρεσκαιδεκάτῃ ἡμέρᾳ)τῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
τεσσαρεσκαιδεκάτῃfourteenthDativeordinal adjective (modifying ἡμέρᾳ)τεσσαρεσκαιδέκατος: 'fourteenth'; the prescribed date of Passover (Exod 12:6; Lev 23:5), the fourteenth of the first month (Nisan/Abib); the exact dating signals scrupulous obedience to the Torah's calendar.
ἡμέρᾳdayDativedative of time (when)ἡμέρα: 'day'; the dative of time specifying the calendar date of the observance.
τοῦof theGenitivearticle (with μηνὸς)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μηνὸςmonthGenitivegenitive (partitive: 'of the month')μήν: 'month'; the first month (Nisan/Abib) of the cultic year (Exod 12:2); the genitive locates the fourteenth day within it.
ἀπὸfrompreposition + genitive (temporal starting point)ἀπό: 'from'; ἀπὸ ἑσπέρας ('from evening') reflects the prescribed twilight beginning of Passover (Exod 12:6, 'between the two evenings'), since the Israelite day begins at sundown.
ἑσπέραςeveningGenitivegenitive object of ἀπό (temporal)ἑσπέρα: 'evening'; renders עֶרֶב; the Passover is slaughtered and eaten in the evening, the hinge of the new day; the detail keeps the observance in step with the Exodus prescription.
ἐπὶto / towardpreposition + genitive (direction/location: 'to the west of')ἐπί + gen.: here in the locative phrase ἐπὶ δυσμῶν ('on the west / to the west of'), situating the camp relative to Jericho.
δυσμῶνwestGenitivegenitive object of ἐπί (locative: 'on the west')δυσμή (usu. pl. δυσμαί): 'west / setting (of the sun)'; ἐπὶ δυσμῶν Ιεριχω = 'to the west of Jericho,' locating the encampment on the plains; the literal sense ('toward the sunset') derives from the sun's setting place.
ΙεριχωJerichogenitive of relationship (indeclinable: 'of Jericho')Ιεριχω: indeclinable transliteration of Hebrew יְרִיחוֹ (Jericho); the first city to be taken in the conquest (Josh 6); the Passover is kept within sight of it, framing the coming campaign.
ἐνin / onpreposition + dative (locative)ἐν: preposition governing its complement and marking the relation specified by the clause.
τῷtheDativearticle (substantizing πέραν: 'the region beyond')τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πέρανfar side / beyondadverb substantized by τῷ (locative: 'on the far side')πέραν: 'on the other side / beyond'; the substantized ἐν τῷ πέραν τοῦ Ιορδάνου ('in the region beyond the Jordan') here designates the western side, now that Israel has crossed; the deictic shifts with the narrator's standpoint.
τοῦtheGenitivearticle (with Ιορδάνου)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙορδάνουJordanGenitivegenitive (with πέραν: 'beyond the Jordan')Ιορδάνης: the Jordan, now behind them; the location 'beyond the Jordan, in the plain' fixes the Passover at the Gilgal camp on the western plains by Jericho.
ἐνinpreposition + dative (locative)ἐν: preposition governing its complement and marking the relation specified by the clause.
τῷtheDativearticle (with πεδίῳ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πεδίῳplainDativedative of place (locative: 'in the plain')πεδίον: 'plain / level ground'; renders עֲרָבָה / מִישׁוֹר; the plains of Jericho (the lower Jordan valley) where Israel encamped — fertile, with ripening grain (cf. v. 11).
11

καὶ ἐφάγοσαν ἀπὸ τοῦ σίτου τῆς γῆς ἄζυμα καὶ νέα ἐν ταύτῃ τῇ ἡμέρᾳ

And they ate of the grain of the land — unleavened bread and new grain — on that day.

Sequential narrative (eating the produce of the land)καὶ ἐφάγοσαν ἀπὸ τοῦ σίτου τῆς γῆς
v. 11 marks the decisive transition: for the first time the people eat τοῦ σίτου τῆς γῆς ('of the grain of the land') — local produce, not the wilderness manna. The pairing ἄζυμα καὶ νέα ('unleavened bread and new grain') keeps the meal within the Passover/Unleavened-Bread festival frame while signaling the new agrarian sustenance of the land. The Hellenistic-vernacular aorist ἐφάγοσαν (-οσαν ending) is characteristic of LXX Greek.
Word-by-word analysis· 14 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐφάγοσανthey ateAor Act Indic 3 Pl · ἐσθίωmain verb (eating the land's produce)→ constative aorist (completed act of eating)ἐσθίω (aor. ἔφαγον; vernacular 3 pl. ἐφάγοσαν): 'eat'; the -οσαν ending for the 3rd-plural aorist is a hallmark of Koine/LXX morphology (cf. ἤλθοσαν); the act of eating the land's grain is the narrative pivot away from the manna economy.
ἀπὸof / frompreposition + genitive (partitive: 'some of')ἀπό: here partitive, 'of / from' — they ate (some) of the grain; a common Koine partitive use with verbs of eating.
τοῦtheGenitivearticle (with σίτου)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
σίτουgrain / wheatGenitivegenitive object of ἀπό (partitive)σῖτος: 'grain / wheat / corn'; renders עֲבוּר / דָּגָן; the cultivated grain of Canaan — the produce of a settled land, as opposed to the daily manna of the wilderness.
τῆςof theGenitivearticle (with γῆς)τῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive (with σίτου: 'grain of the land')γῆ: 'land'; 'the grain of the land' is the promised land's own yield — the tangible first-fruits of the inheritance, replacing the heaven-sent manna.
ἄζυμαunleavened breadAccusativeaccusative in apposition / object specifying what was eatenἄζυμος (neut. pl. ἄζυμα): 'unleavened (bread/cakes)'; renders מַצּוֹת; the unleavened bread of the Passover/Unleavened-Bread feast (Exod 12:8, 15); its mention keeps the new meal within the festal observance just begun.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
νέαnew (grain) / freshAccusativeaccusative (substantized adjective: 'new grain / fresh produce')νέος (neut. pl. νέα): 'new / fresh'; here substantized as 'new (parched) grain' — the freshly harvested produce of that season; renders קָלוּי ('parched/roasted grain'); the contrast with the long-familiar manna heightens the sense of a fresh beginning.
ἐνonpreposition + dative (temporal)ἐν: preposition governing its complement and marking the relation specified by the clause.
ταύτῃthisDativedemonstrative (modifying ἡμέρᾳ)οὗτος: 'this'; 'on this day' (the day after the Passover, cf. the morrow of v. 12) fixes the eating of the land's produce to a precise, memorable moment.
τῇtheDativearticle (with ἡμέρᾳ)τῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (when)ἡμέρα: 'day'; the dative of time marks the day of the first eating of the land's grain — the threshold of the post-wilderness era.
12

ἐξέλιπεν τὸ μαννα μετὰ τὸ βεβρωκέναι αὐτοὺς ἐκ τοῦ σίτου τῆς γῆς καὶ οὐκέτι ὑπῆρχεν τοῖς υἱοῖς Ισραηλ μαννα ἐκαρπίσαντο δὲ τὴν χώραν τῶν Φοινίκων ἐν τῷ ἐνιαυτῷ ἐκείνῳ

The manna ceased after they had eaten of the grain of the land, and there was no longer any manna for the sons of Israel; and they harvested the territory of the Phoenicians in that year.

Climactic statement (the end of the wilderness provision)ἐξέλιπεν τὸ μαννα
v. 12 is the climax of the Passover unit and of the whole wilderness era: the manna ceases (ἐξέλιπεν). The asyndetic, fronted verb gives the statement solemn finality. The double assertion (it ceased; there was no longer any) underscores the decisive break. The LXX-only clause ἐκαρπίσαντο … τὴν χώραν τῶν Φοινίκων ('they harvested the territory of the Phoenicians') confirms the new agrarian life: Israel now lives off the land of Canaan itself.
Word-by-word analysis· 29 words
ἐξέλιπενceased / failedAor Act Indic 3 Sg · ἐκλείπωmain verb (fronted, asyndetic: 'the manna ceased')→ constative aorist (the definitive cessation)ἐκλείπω: 'fail / cease / give out'; renders שָׁבַת ('cease'); the verb of an ending — the same root used of failing strength, eclipsed light, or a line dying out; here the miraculous provision of forty years comes to its appointed end.
τὸtheNominativearticle (with μαννα)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μανναmannaNominativesubject of ἐξέλιπεν (indeclinable, neuter with τὸ)μαννα: indeclinable transliteration of Hebrew מָן; the bread from heaven given throughout the wilderness wandering (Exod 16); the LXX treats it as a neuter noun with the article τὸ μαννα; its cessation marks the formal end of the wilderness epoch.
μετὰafterpreposition + accusative (temporal, with articular infinitive)μετά + acc.: 'after'; with the articular infinitive μετὰ τὸ βεβρωκέναι ('after their having eaten') it forms a temporal clause specifying the moment the manna stopped.
τὸtheAccusativearticle (with the articular infinitive βεβρωκέναι)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
βεβρωκέναιto have eatenPerf Act Infin · βιβρώσκωarticular infinitive (temporal: 'after their having eaten')→ resultative perfect infinitive (completed eating with abiding effect)βιβρώσκω (perf. inf. βεβρωκέναι): 'eat / consume'; a more literary verb than ἐσθίω; the perfect stresses the accomplished fact of having eaten the land's grain — the very act that renders the manna unnecessary.
αὐτοὺςthey / themAccusativeaccusative subject of the infinitive βεβρωκέναιαὐτός: the accusative subject of the articular infinitive, referring to the sons of Israel.
ἐκof / frompreposition + genitive (partitive)ἐκ: here partitive with the verb of eating — 'of the grain.'
τοῦtheGenitivearticle (with σίτου)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
σίτουgrainGenitivegenitive object of ἐκ (partitive)σῖτος: 'grain'; the land's produce, repeated from v. 11 (τοῦ σίτου τῆς γῆς), tightly binding the eating of grain to the ceasing of manna.
τῆςof theGenitivearticle (with γῆς)τῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive (with σίτου)γῆ: 'land'; 'of the land,' confirming the shift to settled agrarian sustenance.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οὐκέτιno longeradverb of time (negative: 'no longer')οὐκέτι: 'no longer / no more'; emphatic temporal negation reinforcing ἐξέλιπεν — the manna does not merely pause but is gone for good.
ὑπῆρχενthere was / was availableImpf Act Indic 3 Sg · ὑπάρχωmain verb (existential: 'there was no longer')→ descriptive imperfect (the settled new state of affairs)ὑπάρχω: 'exist / be present / be available'; the imperfect ὑπῆρχεν with οὐκέτι describes the new ongoing reality — no manna was any longer at the people's disposal.
τοῖςfor theDativearticle (with υἱοῖς)τοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative of advantage/possession ('for the sons of Israel')υἱός: 'son'; the dative τοῖς υἱοῖς Ισραηλ ('for the sons of Israel') marks them as the ones for whom the manna is no longer provided.
ΙσραηλIsraelgenitive of relationship (indeclinable)Ισραηλ: function word shaping the local clause or phrase relation in this oracle.
μανναmannaNominativesubject of ὑπῆρχεν (indeclinable; repeated for emphasis)μαννα: the repetition of μαννα as subject of ὑπῆρχεν drives home the finality — there was no longer any manna at all; the doubled mention frames the cessation as epoch-ending.
ἐκαρπίσαντοthey harvested / reaped the fruit ofAor Mid Indic 3 Pl · καρπίζομαιmain verb (LXX-distinctive clause: the new agrarian life)→ constative aorist (completed harvesting)καρπίζομαι: 'gather fruit / harvest / enjoy the produce of'; from καρπός ('fruit'); the middle voice ('they reaped for themselves the produce') describes Israel's first agricultural living off the land; this clause is distinctive to the LXX, absent from the Hebrew.
δὲand / moreovernarrative continuative (post-positive)δέ: connects the harvesting note to the cessation of manna — the positive correlate of the manna's end is the reaping of Canaan's produce.
τὴνtheAccusativearticle (with χώραν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
χώρανterritory / regionAccusativedirect object of ἐκαρπίσαντοχώρα: 'land / region / territory / countryside'; here the cultivated farmland of Canaan whose harvest Israel now gathers; renders the sense of the Canaanite/Phoenician agricultural land.
τῶνof theGenitivearticle (with Φοινίκων)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΦοινίκωνPhoeniciansGenitivegenitive of possession (defining χώραν: 'territory of the Phoenicians')Φοῖνιξ (pl. Φοίνικες): 'Phoenician'; the LXX of Joshua's regular equivalent for the Canaanites (cf. v. 1, τῆς Φοινίκης); the land's former inhabitants, whose fields and produce now pass to Israel — the inheritance promised in the oath of v. 6.
ἐνinpreposition + dative (temporal)ἐν: preposition governing its complement and marking the relation specified by the clause.
τῷtheDativearticle (with ἐνιαυτῷ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνιαυτῷyearDativedative of time (when: 'in that year')ἐνιαυτός: 'year'; renders שָׁנָה; 'in that year' marks the first agricultural season in the land — the turning of the page from wilderness dependence to settled cultivation.
ἐκείνῳthatDativedemonstrative (modifying ἐνιαυτῷ)ἐκεῖνος: 'that'; the far demonstrative fixes the harvest to the memorable first year in the promised land.
13

καὶ ἐγένετο ὡς ἦν Ἰησοῦς ἐν Ιεριχω καὶ ἀναβλέψας τοῖς ὀφθαλμοῖς εἶδεν ἄνθρωπον ἑστηκότα ἐναντίον αὐτοῦ καὶ ἡ ῥομφαία ἐσπασμένη ἐν τῇ χειρὶ αὐτοῦ καὶ προσελθὼν Ἰησοῦς εἶπεν αὐτῷ ἡμέτερος εἶ ἢ τῶν ὑπεναντίων

And it came about, when Joshua was at Jericho, that he looked up with his eyes and saw a man standing opposite him, and his sword was drawn in his hand; and Joshua approached and said to him, 'Are you one of ours, or of our adversaries?'

New narrative scene (the theophany before Jericho)καὶ ἐγένετο ὡς ἦν Ἰησοῦς ἐν Ιεριχω
v. 13 opens the climactic theophany unit (vv. 13–15) with the same Hebraizing frame as v. 1 (καὶ ἐγένετο ὡς). Joshua, reconnoitering Jericho, sees an armed man and challenges him as friend or foe. The drawn sword (ἡ ῥομφαία ἐσπασμένη) marks the figure as a warrior; the scene deliberately recalls the angelic confrontations of Gen 32 and Num 22, and prepares for the holy-ground revelation of vv. 14–15.
Word-by-word analysis· 34 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐγένετοit came aboutAor Mid Indic 3 Sg · γίνομαιmain verb (impersonal narrative frame)→ constative aorist (narrative event-onset)γίνομαι: the impersonal καὶ ἐγένετο (וַיְהִי) introduces the new scene, framing the theophany as it framed the kings' terror in v. 1; the inclusio-like repetition binds the chapter.
ὡςwhentemporal conjunctionὡς: 'when'; subordinates Joshua's being at Jericho to the main event (his seeing the man).
ἦνwasImpf Act Indic 3 Sg · εἰμίverb of the temporal clause (locating Joshua)→ descriptive imperfect (setting the scene)εἰμί: 'be'; the imperfect ἦν sets the circumstance — Joshua's presence at/near Jericho — within which the encounter unfolds.
ἸησοῦςJoshuaNominativesubject of ἦνἸησοῦς: Joshua, now reconnoitering the city he is about to besiege.
ἐνat / inpreposition + dative (locative)ἐν: preposition governing its complement and marking the relation specified by the clause.
ΙεριχωJerichodative/locative object of ἐν (indeclinable)Ιεριχω: indeclinable; 'at Jericho' = in the vicinity of the city; the imminent target of the conquest, before whose walls the divine commander appears.
καὶandnarrative conjunction (apodosis after the temporal frame)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀναβλέψαςhaving looked upAor Act Ptcp Nom Masc Sg · ἀναβλέπωcircumstantial participle (attendant: 'looking up')→ antecedent aorist participle (action preceding εἶδεν)ἀναβλέπω: 'look up / lift the eyes'; the idiom ἀναβλέψας τοῖς ὀφθαλμοῖς ('lifting up his eyes') renders וַיִּשָּׂא עֵינָיו, a stock Hebrew narrative phrase introducing a sudden, significant sight (cf. Gen 18:2; 22:13).
τοῖςthe / hisDativearticle (with ὀφθαλμοῖς)τοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμοῖςeyesDativedative of instrument/respect (with ἀναβλέψας)ὀφθαλμός: 'eye'; the dative τοῖς ὀφθαλμοῖς ('with the eyes') completes the Hebraic 'lifted up his eyes' idiom; renders עֵינַיִם.
εἶδενhe sawAor Act Indic 3 Sg · ὁράωmain verb (the act of seeing)→ constative aorist (the moment of perception)ὁράω (aor. εἶδεν): 'see'; the aorist marks the sudden perception of the standing figure — the visual onset of the theophany.
ἄνθρωπονa manAccusativedirect object of εἶδενἄνθρωπος: 'man / human being'; the figure first appears merely as 'a man' — the narrative withholds his identity until v. 14, building suspense; the same reticent designation attends the divine wrestler of Gen 32:24 (ἄνθρωπος).
ἑστηκόταstandingPerf Act Ptcp Acc Masc Sg · ἵστημιcircumstantial participle (predicate of ἄνθρωπον: 'standing')→ stative perfect participle (the figure's fixed posture)ἵστημι (perf. ptcp. ἑστηκότα): 'stand / have taken a stand'; the perfect denotes a settled standing posture; the man stands ἐναντίον αὐτοῦ — squarely facing Joshua, a confrontational stance befitting the drawn sword.
ἐναντίονopposite / beforeimproper preposition + genitive (location: 'opposite him')ἐναντίον: 'opposite / facing / in front of'; with the genitive αὐτοῦ; the figure stands directly confronting Joshua, the posture intensified by the drawn sword.
αὐτοῦhimGenitivegenitive object of ἐναντίον (= Joshua)αὐτοῦ: lexical item interpreted according to its local syntactic role in this passage.
καὶandcoordinate conjunction (introducing the sword-clause)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
theNominativearticle (with ῥομφαία)ἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥομφαίαswordNominativesubject of the implied 'was' (nominal clause: 'his sword [was] drawn')ῥομφαία: 'great sword / broadsword'; renders חֶרֶב; a large two-edged blade (distinct from the smaller μάχαιρα of v. 2); the drawn ῥομφαία signals readiness for war — and recalls the sword of the cherubim (Gen 3:24) and the LORD's sword of judgment.
ἐσπασμένηdrawn / unsheathedPerf Mid/Pass Ptcp Nom Fem Sg · σπάωpredicate participle (with ῥομφαία: 'drawn')→ resultative perfect participle (the sword's standing drawn state)σπάω (perf. mid./pass. ptcp. ἐσπασμένη): 'draw / pull out'; the perfect denotes the sword's resultant drawn condition — already unsheathed, poised for action; the participle forms a periphrastic-like nominal clause with the implied copula.
ἐνinpreposition + dative (locative)ἐν: preposition governing its complement and marking the relation specified by the clause.
τῇthe / hisDativearticle (with χειρὶ)τῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
χειρὶhandDativedative of place (locative: 'in his hand')χείρ: 'hand'; the sword 'in his hand' makes the threat concrete and immediate; renders יָד.
αὐτοῦhisGenitivegenitive of possession (with χειρὶ: the man's hand)αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
προσελθὼνhaving approachedAor Act Ptcp Nom Masc Sg · προσέρχομαιcircumstantial participle (attendant: 'approaching')→ antecedent aorist participle (action preceding εἶπεν)προσέρχομαι: 'come to / approach'; Joshua's bold advance toward an armed stranger displays the courage of the divinely commissioned leader; the participle precedes his challenge.
ἸησοῦςJoshuaNominativesubject of εἶπενἸησοῦς: lexical item interpreted according to its local syntactic role in this passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω: 'say'; introduces Joshua's challenge to the armed figure.
αὐτῷto himDativeindirect object of εἶπεν (the man)αὐτῷ: lexical item interpreted according to its local syntactic role in this passage.
ἡμέτερος(one) of oursNominativepredicate adjective (with εἶ: 'are you ours?')ἡμέτερος: possessive adjective 'our / of ours'; Joshua's blunt soldier's question — friend or foe? — frames the encounter in military terms, not yet recognizing the figure's divine status.
εἶare youPres Act Indic 2 Sg · εἰμίmain verb of the direct question→ stative present (current allegiance)εἰμί (2 sg. εἶ): 'you are'; the present tense of the direct question — 'Are you (one) of ours, or of our adversaries?'
ordisjunctive particle (alternative question)ἤ: 'or'; sets the two alternatives of the challenge — allied or hostile.
τῶνof theGenitivearticle (substantizing ὑπεναντίων)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑπεναντίωνadversaries / enemiesGenitivepredicate genitive (of class: 'of the adversaries')ὑπεναντίος: 'opposed / hostile'; substantively 'the adversaries / enemies'; renders צָר / אֹיֵב; the partitive/possessive genitive τῶν ὑπεναντίων ('one of the enemy') completes the alternative — the divine commander's answer (v. 14) transcends both options.
14

ὁ δὲ εἶπεν αὐτῷ ἐγὼ ἀρχιστράτηγος δυνάμεως κυρίου νυνὶ παραγέγονα καὶ Ἰησοῦς ἔπεσεν ἐπὶ πρόσωπον ἐπὶ τὴν γῆν καὶ εἶπεν αὐτῷ δέσποτα τί προστάσσεις τῷ σῷ οἰκέτῃ

And he said to him, 'I am commander of the army of the LORD; I have now arrived.' And Joshua fell on his face to the ground and said to him, 'Master, what do you command your servant?'

Reply and response (the figure's self-disclosure and Joshua's prostration)ὁ δὲ εἶπεν αὐτῷ
v. 14 is the heart of the theophany: the figure answers neither 'ours' nor 'theirs' but ἀρχιστράτηγος δυνάμεως κυρίου ('commander of the army of the LORD'). Joshua's immediate prostration (ἔπεσεν ἐπὶ πρόσωπον) and his address δέσποτα ('Master') show he recognizes a superhuman, indeed divine, presence. The exchange establishes that the conquest is YHWH's own war, led by his heavenly commander.
Word-by-word analysis· 27 words
heNominativearticle used as pronoun (subject: 'and he')ὁ δέ: the article with δέ functions as a pronoun ('and he / but he'), a standard Greek device for marking a change of speaker — here from Joshua to the commander.
δὲand / butnarrative continuative (post-positive, with ὁ marking speaker-change)δέ: marks the shift of speaker and the reply to Joshua's challenge.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω: 'say'; introduces the commander's self-identifying reply.
αὐτῷto himDativeindirect object of εἶπεν (Joshua)αὐτῷ: lexical item interpreted according to its local syntactic role in this passage.
ἐγὼINominativeemphatic subject pronoun (with implied 'am')ἐγώ: the emphatic 'I' fronts the self-disclosure; the nominal clause ἐγὼ ἀρχιστράτηγος ('I [am] commander') has no copula, in Hebraic/Greek nominal-sentence style.
ἀρχιστράτηγοςcommander-in-chief / chief captainNominativepredicate nominative (the figure's title)ἀρχιστράτηγος: 'commander-in-chief / supreme general' (ἀρχι- + στρατηγός); renders שַׂר-צְבָא ('captain of the host'); the title designates the leader of YHWH's heavenly army; in later angelology it attaches to Michael (cf. Dan 8:11 LXX; Jude 9), but here the figure's acceptance of worship (v. 14b) and the holy-ground command (v. 15) have led much of the patristic tradition to read it as a christophany — a manifestation of the pre-incarnate Word.
δυνάμεωςof the army / hostGenitivegenitive (defining ἀρχιστράτηγος: 'commander of the host')δύναμις: 'power / force / army'; here in the military sense 'host / army' (cf. κύριος τῶν δυνάμεων, 'LORD of hosts'); renders צָבָא; 'the army of the LORD' is the heavenly host, marshaled for the holy war of the conquest.
κυρίουof the LORDGenitivegenitive of possession (with δυνάμεως: 'the LORD's army')κύριος: rendering of the Tetragrammaton יהוה; the host belongs to YHWH; the commander is thus the leader of God's own armies — the conquest is YHWH's war, not Joshua's.
νυνὶnowadverb of time (emphatic 'now')νυνί: the emphatic form of νῦν, 'now / at this very moment'; stresses the timeliness of the commander's arrival — precisely as the campaign against Jericho is to begin.
παραγέγοναI have arrived / comePerf Act Indic 1 Sg · παραγίνομαιmain verb (the commander's announcement of arrival)→ resultative perfect (arrival completed, presence now standing)παραγίνομαι (perf. παραγέγονα): 'come / arrive / be present'; the perfect stresses the resultant state — 'I have arrived (and am now here)'; the heavenly commander has come at the decisive hour to lead the conquest.
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἸησοῦςJoshuaNominativesubject of ἔπεσενἸησοῦς: Joshua, who now responds to the self-disclosure with an act of worship/homage.
ἔπεσενfellAor Act Indic 3 Sg · πίπτωmain verb (Joshua's prostration)→ constative aorist (the act of falling down)πίπτω (aor. ἔπεσεν): 'fall'; the idiom ἔπεσεν ἐπὶ πρόσωπον ἐπὶ τὴν γῆν ('fell on his face to the ground') is the standard gesture of worship/homage before a divine being or king (cf. Gen 17:3; Num 16:22); that the commander does not forbid it (unlike the angel of Rev 19:10; 22:9) supports a divine identification.
ἐπὶuponpreposition + accusative (direction: 'on his face')ἐπὶ: preposition governing its complement and marking the relation specified by the clause.
πρόσωπονfaceAccusativeaccusative object of ἐπί (the part to the ground)πρόσωπον: 'face'; ἐπὶ πρόσωπον ('on the face') with the following ἐπὶ τὴν γῆν specifies full prostration — face to the earth, the posture of profound reverence.
ἐπὶto / uponpreposition + accusative (direction: 'to the ground')ἐπὶ: preposition governing its complement and marking the relation specified by the clause.
τὴνtheAccusativearticle (with γῆν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνground / earthAccusativeaccusative object of ἐπί (the surface)γῆ: 'earth / ground'; the doubled ἐπὶ πρόσωπον ἐπὶ τὴν γῆν renders the Hebrew אַרְצָה ('to the ground'), reinforcing the completeness of the prostration.
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Joshua's deferential question)→ constative aorist (single speech-act)λέγω: 'say'; introduces Joshua's submissive question, now addressing the figure as 'Master.'
αὐτῷto himDativeindirect object of εἶπεναὐτῷ: lexical item interpreted according to its local syntactic role in this passage.
δέσποταMaster / LordVocativevocative (direct address)δεσπότης (voc. δέσποτα): 'master / lord / sovereign'; an address connoting absolute authority over a servant; Joshua's shift from a soldier's challenge (v. 13) to 'Master' marks his recognition of the figure's supreme rank; the term is used of God in LXX prayers (cf. Gen 15:2, 8).
τίwhatAccusativeinterrogative pronoun (object of προστάσσεις)τίς, τί: interrogative 'what?'; introduces Joshua's question — 'what do you command?' — the posture of a servant awaiting orders.
προστάσσειςdo you command / orderPres Act Indic 2 Sg · προστάσσωmain verb of the direct question→ imperfective present (seeking the standing/forthcoming order)προστάσσω: 'command / order / enjoin'; renders צִוָּה; Joshua asks for orders as a subordinate to his commander — acknowledging the figure's authority to direct the campaign and himself as the obedient agent.
τῷthe / yourDativearticle (with οἰκέτῃ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σῷyourDativepossessive adjective (with οἰκέτῃ: 'your servant')σός: 'your'; the possessive τῷ σῷ οἰκέτῃ ('your servant') is a self-abasing courtly idiom by which Joshua casts himself as the commander's household slave, awaiting orders.
οἰκέτῃservant / household slaveDativeindirect object of προστάσσεις (the one commanded)οἰκέτης: 'household servant / domestic slave'; renders עֶבֶד; Joshua's self-designation as the commander's οἰκέτης expresses total submission — he places himself entirely at the divine commander's disposal.
15

καὶ λέγει ὁ ἀρχιστράτηγος κυρίου πρὸς Ἰησοῦν λῦσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν σου ὁ γὰρ τόπος ἐφ᾿ ᾧ σὺ ἕστηκας ἅγιός ἐστιν

And the commander of the LORD said to Joshua, 'Loose the sandal from your feet, for the place on which you stand is holy.'

Climactic command (the holy-ground revelation)καὶ λέγει ὁ ἀρχιστράτηγος κυρίου
v. 15 closes the chapter and the theophany with the command to remove the sandal, for the ground is holy — a near-verbatim reprise of the burning-bush theophany (Exod 3:5). The historic present λέγει heightens the immediacy. The holy-ground motif certifies that the figure bears or manifests the divine presence, and frames the conquest of Jericho (Josh 6) as sacred, YHWH-led warfare; the Exodus echo binds Joshua's commission to Moses' and underlies the patristic christological reading.
Word-by-word analysis· 23 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present: vivid speech-introduction)→ historic present (dramatic immediacy of the command)λέγω (pres. λέγει): the historic present vivifies the climactic command, drawing the reader into the moment; a frequent LXX device at narrative high points.
theNominativearticle (with ἀρχιστράτηγος)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀρχιστράτηγοςcommanderNominativesubject of λέγειἀρχιστράτηγος: 'commander-in-chief'; the title from v. 14 now repeated as the speaker's designation; here abbreviated as ἀρχιστράτηγος κυρίου ('commander of the LORD'), tightening the identification of the figure with YHWH's own authority.
κυρίουof the LORDGenitivegenitive of possession (with ἀρχιστράτηγος)κύριος: rendering of the Tetragrammaton יהוה; 'the commander of the LORD' — the figure acts with and for YHWH; the omission of δυνάμεως here (cf. v. 14) makes the bond to the LORD himself even more direct.
πρὸςtopreposition + accusative (direction of speech)πρὸς: preposition governing its complement and marking the relation specified by the clause.
ἸησοῦνJoshuaAccusativeaccusative object of πρός (recipient of the command)Ἰησοῦς (acc. Ἰησοῦν): Joshua, the recipient of the holy-ground command — placed, like Moses at the bush, before the divine presence.
λῦσαιloose / undoAor Act Impv 2 Sg · λύωmain verb (imperative command)→ ingressive aorist imperative (perform the act now)λύω (aor. impv. λῦσαι): 'loose / untie / remove'; renders שַׁל (Exod 3:5) / נָשַׁל; the command to unbind the sandal is the gesture of reverence before holy ground; the form λῦσαι is the 2nd-singular aorist active imperative (identical in spelling to the aorist active infinitive, but here imperatival in force).
τὸtheAccusativearticle (with ὑπόδημα)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑπόδημαsandalAccusativedirect object of λῦσαιὑπόδημα: 'sandal / footwear' (lit. 'what is bound under' the foot); renders נַעַל; the removal of the sandal acknowledges the holiness of the ground and the unworthiness of the worshiper to tread it shod — exactly the gesture commanded to Moses at Horeb (Exod 3:5).
ἐκfrompreposition + genitive (separation)ἐκ: preposition governing its complement and marking the relation specified by the clause.
τῶνthe / yourGenitivearticle (with ποδῶν)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ποδῶνfeetGenitivegenitive object of ἐκ (source of removal)πούς (gen. pl. ποδῶν): 'foot'; renders רֶגֶל; 'from your feet' specifies the removal; the LXX has the plural 'feet' (sandals), whereas Exod 3:5 has the singular — a minor variation on the shared formula.
σουyourGenitivegenitive of possession (with ποδῶν)σύ (gen. σου): 'your'; marks the feet as Joshua's own — he personally must bare them before the holy ground.
theNominativearticle (with τόπος)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
γὰρforcausal particle (post-positive, grounding the command)γάρ: 'for'; supplies the reason for the command — the holiness of the place; the same causal grounding as Exod 3:5 (ὁ γὰρ τόπος … ἅγιός ἐστιν).
τόποςplaceNominativesubject of ἐστιντόπος: 'place'; the ground before Jericho is declared holy by the divine presence — sacred space is constituted not by a sanctuary but by the manifest presence of the LORD's commander.
ἐφ᾿onpreposition + dative (location, elided before relative)ἐπί + dat.: 'on / upon'; ἐφ᾽ ᾧ ('on which') locates Joshua's standing-place as the holy ground.
whichDativerelative pronoun (object of ἐφ᾽, modifying τόπος)ὅς: relative pronoun, dative, governed by ἐπί — 'on which (place) you stand.'
σὺyouNominativeemphatic subject pronoun (with ἕστηκας)σύ: the emphatic 'you' stresses that it is the very spot where Joshua himself stands that is hallowed by the presence.
ἕστηκαςstand / are standingPerf Act Indic 2 Sg · ἵστημιverb of the relative clause (Joshua's standing)→ stative perfect (present standing posture)ἵστημι (perf. ἕστηκας): 'stand'; the perfect has present force ('you stand / are standing'); echoes the participle ἑστηκότα of v. 13 (the man standing), now turned upon Joshua — he stands on holy ground.
ἅγιόςholyNominativepredicate adjective (with ἐστιν: 'is holy')ἅγιος: 'holy / set apart'; renders קֹדֶשׁ / קָדוֹשׁ; the predicate declares the ground sacred because of the divine presence — the climactic word of the chapter, sealing the conquest as holy war under YHWH's own command and binding Joshua's commission to the Sinai theophany of Moses.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (copula of the causal clause)→ stative present (abiding fact of holiness)εἰμί (3 sg. ἐστιν): 'is'; the copula of the predication ἅγιός ἐστιν ('is holy'); the present tense states the abiding sacred character of the place so long as the divine presence is there.