Renewal at Gilgal: Circumcision and Passover
Joshua 5:1-12
Jos.5.1 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כשמע: CONJ
- כל: DET
- מלכי: NOUN,pl,m,cons
- האמרי: NOUN,m,sg,def
- אשר: PRON,rel
- בעבר: PREP+NOUN,m,sg,abs
- הירדן: NOUN,m,sg,def
- ימה: NOUN,f,sg,abs
- וכל: CONJ+PRON,indef
- מלכי: NOUN,pl,m,cons
- הכנעני: NOUN,m,sg,abs,def
- אשר: PRON,rel
- על: PREP
- הים: NOUN,m,sg,abs,def
- את: PRT,acc
- אשר: PRON,rel
- הוביש: VERB,hiph,perf,3,ms
- יהוה: NOUN,prop,m,sg,abs
- את: PRT,acc
- מי: PRON,interr,sg
- הירדן: NOUN,m,sg,def
- מפני: PREP
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- עד: PREP
- עברם: NOUN,m,sg,abs,3,m,pl
- וימס: VERB,qal,impf,3,m,sg
- לבבם: NOUN,m,sg,abs+3mp
- ולא: CONJ
- היה: VERB,qal,perf,3,m,sg
- בם: PREP+PRON,3,m,pl
- עוד: ADV
- רוח: NOUN,f,sg,abs
- מפני: PREP
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
Parallels
- Exodus 14:30-31 (verbal): Both passages report God’s miraculous drying up of waters (Red Sea/Jordan) and the resulting fear and belief of surrounding peoples—explicitly linking divine deliverance with nations’ terror and faith.
- Joshua 2:9-11 (verbal): Rahab’s report echoes the same motifs: the peoples have heard how the LORD dried up waters for Israel and their hearts melted—an immediate verbal and thematic parallel to Joshua 5:1.
- Joshua 4:23-24 (thematic): These verses state the purpose of the Jordan crossing — that all peoples might know the hand of the LORD and fear Israel — directly paralleling Joshua 5:1’s note that the kings’ hearts melted because of Israel.
- Deuteronomy 2:25 (thematic): God promises to put dread and fear of Israel into the hearts of other nations; this anticipatory promise explains and parallels the terrified reaction described in Joshua 5:1.
Alternative generated candidates
- When all the kings of the Amorites beyond the Jordan, to the west, and all the kings of the Canaanites by the sea heard that the LORD had dried up the waters of the Jordan before the people of Israel until they had crossed, their hearts melted and there was no longer any spirit in them because of the people of Israel.
- When all the Amorite kings west of the Jordan and all the Canaanite kings by the sea heard that the LORD had dried up the waters of the Jordan before the people of Israel until they had crossed, their hearts melted and there was no longer any spirit left in them because of the people of Israel.
Jos.5.2 - Details
Original Text
Morphology
- בעת: PREP+NOUN,f,sg,abs
- ההיא: DEM,f,sg
- אמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אל: NEG
- יהושע: NOUN,m,sg,abs
- עשה: VERB,qal,perf,3,m,sg
- לך: PRON,2,m,sg
- חרבות: NOUN,f,pl,abs
- צרים: ADJ,m,pl
- ושוב: CONJ+VERB,qal,imp,2,m,sg
- מל: VERB,qal,imp,2,m,sg
- את: PRT,acc
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- שנית: ADV
Parallels
- Genesis 17:9-14 (thematic): God's original covenantal command that every male be circumcised as a sign of the covenant with Abraham — antecedent law behind Joshua's order to circumcise Israel.
- Exodus 4:24-26 (structural): Narrative episode where failure to circumcise leads to divine threat and a hurried circumcision (Zipporah) — parallels the life-or-death significance and immediacy of renewing circumcision in Joshua.
- Joshua 5:3-5 (structural): Immediate narrative continuation explaining why Joshua must circumcise the Israelites (they were uncircumcised during the wilderness wanderings) and reporting the results — direct internal parallel/continuation of v.2.
- Deuteronomy 10:16 (thematic): Call to 'circumcise the foreskin of your heart' — thematically related to physical circumcision as a sign pointing to inward covenantal fidelity and purity required of Israel.
- Romans 2:28-29 (allusion): Paul's argument that true 'circumcision' is of the heart by the Spirit rather than merely physical — New Testament theological reflection on the significance of the physical rite commanded in Joshua 5:2.
Alternative generated candidates
- At that time the LORD said to Joshua, “Make for yourself flint knives, and circumcise again the sons of Israel.”
- At that time the LORD said to Joshua, "Make for yourself flint knives, and circumcise the sons of Israel again."
Jos.5.3 - Details
Original Text
Morphology
- ויעש: VERB,qal,impf,3,m,sg
- לו: PRON,3,m,sg
- יהושע: NOUN,m,sg,abs
- חרבות: NOUN,f,pl,abs
- צרים: NOUN,m,pl,abs
- וימל: VERB,qal,wayyiqtol,3,m,sg
- את: PRT,acc
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- אל: NEG
- גבעת: NOUN,f,sg,cons
- הערלות: NOUN,f,pl,def
Parallels
- Josh.5.2 (structural): Immediate literary parallel: God commands Joshua to make flint knives and circumcise Israel (v.2); v.3 reports Joshua carrying out that command.
- Exod.4.25 (verbal): Zipporah 'took a sharp stone' and circumcised her son to avert divine wrath — parallels the use of a sharp instrument (stone/knife) for circumcision and its crisis-avoiding significance.
- Gen.17:10-14 (thematic): Establishes circumcision as the covenant sign for Israel and foreigners; Joshua's mass circumcision at Gilgal functions as covenant renewal for the new generation.
- Exod.12:48-49 (structural): Passover regulations require circumcision of resident foreigners to partake; Joshua circumcises Israel prior to celebrating Passover (Josh.5:10), linking ritual eligibility and communal participation.
- Gen.34:25-26 (thematic): Another instance of large-scale circumcision (men of Shechem) — parallels the communal and political dimensions of mass circumcision in Israelite history.
Alternative generated candidates
- So Joshua made for himself flint knives and circumcised the sons of Israel at the hill of the foreskins.
- So Joshua made himself flint knives and circumcised the sons of Israel at Gibeath Ha'aralot.
Jos.5.4 - Details
Original Text
Morphology
- וזה: CONJ+PRON,dem,m,sg,abs
- הדבר: NOUN,m,sg,def
- אשר: PRON,rel
- מל: VERB,qal,imp,2,m,sg
- יהושע: NOUN,m,sg,abs
- כל: DET
- העם: NOUN,m,sg,def
- היצא: VERB,qal,part,ms,sg,def
- ממצרים: PREP+NOUN,m,pl,abs
- הזכרים: NOUN,m,pl,def
- כל: DET
- אנשי: NOUN,m,pl,cons
- המלחמה: NOUN,f,sg,def
- מתו: NOUN,m,sg,abs,3,m,sg
- במדבר: PREP+NOUN,m,sg,abs
- בדרך: PREP+NOUN,f,sg,abs
- בצאתם: PREP+VERB,qal,perf,3,m,pl
- ממצרים: PREP+NOUN,m,pl,abs
Parallels
- Numbers 14:29-30 (quotation): God's decree that the men of war who came out of Egypt will die in the wilderness and not enter the land — the same judgment referred to in Josh 5:4.
- Numbers 14:33-34 (thematic): Explains the forty years of wandering until the generation was consumed, giving the temporal framework for why the fighting men died before entering Canaan.
- Deuteronomy 1:35-36 (allusion): Moses' pronouncement that those who angered the Lord in the wilderness shall not see the land, with Caleb and Joshua as exceptions — parallels the statement that the warriors who left Egypt died.
- Numbers 26:65 (verbal): Reiterates that none of the men who provoked the LORD would see the good land, except Caleb and Joshua, echoing the outcome summarized in Josh 5:4.
Alternative generated candidates
- And this is the thing that Joshua circumcised: all the people who came out of Egypt— the males; all the warriors who came out of Egypt died in the wilderness on the way as they came out of Egypt.
- And this is the thing that Joshua circumcised: all the people who had come out of Egypt—male; all the warriors—had died in the wilderness along the way after they came out of Egypt.
Jos.5.5 - Details
Original Text
Morphology
- כי: CONJ
- מלים: NOUN,f,pl,abs
- היו: VERB,qal,perf,3,m,pl
- כל: DET
- העם: NOUN,m,sg,def
- היצאים: NOUN,m,pl,def
- וכל: CONJ+PRON,indef
- העם: NOUN,m,sg,def
- הילדים: NOUN,m,pl,def
- במדבר: PREP+NOUN,m,sg,abs
- בדרך: PREP+NOUN,f,sg,abs
- בצאתם: PREP+VERB,qal,perf,3,m,pl
- ממצרים: PREP+NOUN,m,pl,abs
- לא: PART_NEG
- מלו: VERB,qal,perf,3,m,pl
Parallels
- Genesis 17:10-14 (verbal): Circumcision established as the sign of the Abrahamic covenant (ordination of male circumcision), which is the institution invoked by Joshua when he has the uncircumcised males of the wilderness generation circumcised.
- Exodus 4:24-26 (structural): Narrative episode in which a son is circumcised during the journey from Egypt; echoes the motif of travel and urgent circumcision of males born in the wilderness.
- Deuteronomy 10:16 (thematic): Calls Israel to 'circumcise the foreskin of your heart,' linking physical circumcision with covenant faithfulness and interior renewal — a theme underscored by Joshua’s covenant-renewal circumcision before entering Canaan.
- Romans 2:25-29 (thematic): Paul’s discussion of physical versus inward (spiritual) circumcision reframes the significance of bodily circumcision practiced in Joshua 5, treating the rite’s covenantal and moral implications.
Alternative generated candidates
- For all the people who came out were circumcised, but all the people born in the wilderness on the way as they came out of Egypt had not been circumcised.
- For all the people who had come out were circumcised, but all the people born in the wilderness on the way as they came out of Egypt had not been circumcised.
Jos.5.6 - Details
Original Text
Morphology
- כי: CONJ
- ארבעים: NUM,m,pl
- שנה: NOUN,f,sg,abs
- הלכו: VERB,qal,perf,3,m,pl
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- במדבר: PREP+NOUN,m,sg,abs
- עד: PREP
- תם: ADJ,m,sg,abs
- כל: DET
- הגוי: NOUN,m,sg,def
- אנשי: NOUN,m,pl,cons
- המלחמה: NOUN,f,sg,def
- היצאים: NOUN,m,pl,def
- ממצרים: PREP+NOUN,m,pl,abs
- אשר: PRON,rel
- לא: PART_NEG
- שמעו: VERB,qal,impv,2,m,pl
- בקול: PREP+NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- אשר: PRON,rel
- נשבע: VERB,niphal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- להם: PREP+PRON,3,m,pl
- לבלתי: PART,neg
- הראותם: VERB,qal,infc,3,m,pl
- את: PRT,acc
- הארץ: NOUN,f,sg,def
- אשר: PRON,rel
- נשבע: VERB,niphal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- לאבותם: PREP+NOUN,m,pl,abs+SUFF,3,m,pl
- לתת: VERB,qal,inf
- לנו: PREP+PRON,1,pl
- ארץ: NOUN,f,sg,abs
- זבת: PART,qal,ptc,prs,f,sg
- חלב: NOUN,m,sg,abs
- ודבש: CONJ+NOUN,m,sg,abs
Parallels
- Numbers 14:26-35 (verbal): The original pronouncement of judgment after Israel’s refusal to enter Canaan: the LORD declares forty years of wandering until that generation (the fighting men who came out of Egypt) dies out—direct substantive parallel to Joshua 5:6.
- Deuteronomy 1:35-36 (verbal): Moses’ rehearsal of the sentence that the disobedient generation would not enter the land, with the exception of Caleb and Joshua—restate same reason and outcome mentioned in Joshua 5:6.
- Psalm 95:10-11 (thematic): A liturgical reflection on the wilderness rebellion and God’s oath that the disobedient would not enter his rest (the promised land)—theological/thematic echo of Joshua 5:6.
- Hebrews 3:16-19 (allusion): New Testament use of the wilderness episode as a warning: cites the unbelief of the Israelites and that God barred that generation from entering his rest—interprets the same event cited in Joshua 5:6.
Alternative generated candidates
- For forty years the people of Israel walked in the wilderness until the whole nation, the men of war who came out of Egypt— those who had not obeyed the voice of the LORD— were consumed. The LORD had sworn to them that he would not show them the land that he had sworn to their fathers to give to us, a land flowing with milk and honey.
- For forty years the people of Israel walked in the wilderness, until the whole nation of the warriors who had come out of Egypt perished—because they did not obey the voice of the LORD; to whom the LORD had sworn that he would not show them the land that he had sworn to their fathers to give us, a land flowing with milk and honey.
Jos.5.7 - Details
Original Text
Morphology
- ואת: CONJ
- בניהם: NOUN,m,pl,abs+3,pl
- הקים: VERB,hiph,perf,3,m,sg
- תחתם: PREP+PRON,3,m,pl
- אתם: PRON,2,m,pl
- מל: VERB,qal,inf
- יהושע: NOUN,m,sg,abs
- כי: CONJ
- ערלים: ADJ,m,pl
- היו: VERB,qal,perf,3,m,pl
- כי: CONJ
- לא: PART_NEG
- מלו: VERB,qal,perf,3,m,pl
- אותם: PRON,3,m,pl,obj
- בדרך: PREP+NOUN,f,sg,abs
Parallels
- Josh.5.2-9 (structural): Immediate narrative context — the account of circumcising the males born in the wilderness at Gilgal and preparing Israel for entry into Canaan.
- Gen.17:9-14 (verbal): Establishes circumcision as the covenantal sign for every male — the law underlying Joshua’s action of circumcising the uncircumcised.
- Exod.4:24-26 (structural): A crisis-of-journey episode where circumcision is performed to remove divine jeopardy during travel — parallels the theme of urgent circumcision arising from a journey.
- Deut.10:16 (thematic): Calls for circumcising the 'foreskin of your heart' — thematically linked as an inward/spiritual complement to the physical circumcision enacted in Joshua 5.
- Rom.2:28-29 (thematic): Reinterprets true circumcision as inward, spiritual transformation rather than merely a physical rite — offers a theological contrast to the literal circumcision of Joshua 5:7.
Alternative generated candidates
- And their children rose up in their place; Joshua circumcised them, for they were uncircumcised— he had not circumcised them on the way.
- And their children whom he raised up in their place Joshua circumcised, for they were uncircumcised—because they had not been circumcised on the way.
Jos.5.8 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כאשר: CONJ
- תמו: VERB,qal,perf,3,m,pl
- כל: DET
- הגוי: NOUN,m,sg,def
- להמול: INF,qal
- וישבו: VERB,qal,impf,3,m,pl
- תחתם: PREP+PRON,3,m,pl
- במחנה: PREP+NOUN,m,sg,abs
- עד: PREP
- חיותם: NOUN,f,sg,abs+PRON,3,m,pl
Parallels
- Genesis 17:10-14 (verbal): Establishes circumcision as the covenant sign commanded to Abraham and his descendants, providing the foundational law behind Israel's mass circumcision in Joshua 5.
- Genesis 17:23 (structural): Narrates Abraham's immediate obedience in circumcising his household; parallels Joshua's communal observance and the restoration of covenant practice.
- Exodus 4:24-26 (allusion): An earlier narrative where failure to circumcise brings divine threat and is averted by immediate circumcision, underscoring the life-and-death significance of the rite reflected in Joshua 5.
- Deuteronomy 10:16 (thematic): Calls for the 'circumcision of the heart' as well as the flesh, thematically connecting physical circumcision in Joshua to covenantal obedience and inward renewal.
- Romans 2:28-29 (thematic): New Testament reinterpretation that contrasts external/fleshly circumcision with true, inward circumcision of the heart—engages the significance of the physical rite performed in Joshua 5.
Alternative generated candidates
- When Joshua had finished circumcising all the people, they remained in their places in the camp until they recovered.
- When they had finished circumcising the whole nation, they remained in their places in the camp until they had recovered.
Jos.5.9 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אל: NEG
- יהושע: NOUN,m,sg,abs
- היום: NOUN,m,sg,def
- גלותי: VERB,qal,perf,1,_,sg
- את: PRT,acc
- חרפת: NOUN,f,sg,const
- מצרים: NOUN,f,pl,abs
- מעליכם: PREP+PRON,2,pl
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- שם: ADV
- המקום: NOUN,m,sg,def
- ההוא: DEM,ms,sg
- גלגל: NOUN,prop,m,sg
- עד: PREP
- היום: NOUN,m,sg,def
- הזה: DEM,m,sg
Parallels
- Josh.4:19 (structural): Same narrative sequence and place: after crossing the Jordan the people encamped at Gilgal—this locates and explains the name/commemoration mentioned in Josh 5:9.
- Exod.14:30-31 (thematic): The Exodus/Red Sea deliverance that ends Egyptian domination and shame over Israel; Josh 5:9 links that deliverance to the removal of Egypt's reproach.
- Exod.15:1-2 (thematic): The Song of Moses celebrates Yahweh's triumph over Egypt and Israel's vindication—themewise parallel to God 'rolling away the reproach of Egypt.'
- Acts 7:36 (allusion): Stephen’s retelling of Israel’s rescue and reception of the land echoes the same salvation-history moment: God delivered them from Egypt and placed them in the land (the context for Gilgal and the end of Egyptian reproach).
Alternative generated candidates
- And the LORD said to Joshua, “Today I have rolled away the reproach of Egypt from you.” And he called the name of that place Gilgal to this day.
- And the LORD said to Joshua, "Today I have rolled away the reproach of Egypt from you." Therefore the name of the place is called Gilgal to this day.
Jos.5.10 - Details
Original Text
Morphology
- ויחנו: VERB,qal,perf,3,m,pl
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- בגלגל: PREP+NOUN,m,sg,abs
- ויעשו: VERB,qal,perf,3,m,pl
- את: PRT,acc
- הפסח: NOUN,m,sg,def
- בארבעה: PREP+NUM,card,m,sg
- עשר: NUM,card,m,sg,cons
- יום: NOUN,m,sg,abs
- לחדש: NOUN,m,sg,abs
- בערב: PREP+NOUN,m,sg,abs
- בערבות: PREP+NOUN,f,pl,abs
- יריחו: NOUN,m,sg,cstr
Parallels
- Exodus 12:6 (verbal): Specifies the Passover lamb is to be kept until the 14th day and sacrificed at twilight—this is the primary legal/ritual source echoed by Joshua’s observance on the 14th at evening.
- Leviticus 23:5 (verbal): Gives the calendrical rule: the Passover is on the fourteenth day of the first month at twilight. Joshua’s timing follows this liturgical prescription.
- Numbers 9:1-5 (verbal): Narrative report of Israel keeping the Passover on the fourteenth day at twilight in the wilderness; parallels Joshua’s communal observance and repeats the same phrasing.
- Deuteronomy 16:1-8 (thematic): Law regulating the time and place of Passover and related observances; thematically connected as Joshua institutes the festival observance for the community upon entering the land (Gilgal).
Alternative generated candidates
- The people of Israel camped at Gilgal, and they kept the Passover on the fourteenth day of the month, at evening, on the plains of Jericho.
- The Israelites encamped at Gilgal, and they observed the Passover on the fourteenth day of the month at twilight, on the plains of Jericho.
Jos.5.11 - Details
Original Text
Morphology
- ויאכלו: VERB,qal,impf,3,m,pl
- מעבור: NOUN,m,sg,cs
- הארץ: NOUN,f,sg,def
- ממחרת: PREP+NOUN,f,sg,abs
- הפסח: NOUN,m,sg,def
- מצות: NOUN,f,pl,abs
- וקלוי: CONJ+ADJ,m,sg,abs
- בעצם: PREP+NOUN,f,sg,cons
- היום: NOUN,m,sg,def
- הזה: DEM,m,sg
Parallels
- Exodus 12:8 (verbal): Both verses link Passover to eating unleavened bread (מַצָּה). Joshua 5:11’s mention of 'unleavened cakes' echoes Exodus 12:8’s instruction to eat the Passover with unleavened bread, tying the event to the Passover ritual.
- Leviticus 23:6-8 (structural): Leviticus sets out the Feast of Unleavened Bread immediately following Passover. Joshua 5:11’s timing—eating produce 'the day after the Passover' and consuming unleavened items—reflects that liturgical calendar and festival practice.
- Exodus 16:35 (thematic): Exodus 16 states that the Israelites ate manna until they reached a 'habitable land.' Joshua 5:11–12 marks the transition from manna to eating the produce of Canaan; Exodus 16:35 provides the earlier background for that change.
- Ruth 2:14 (verbal): Ruth 2:14 uses the same Hebrew term קלוי ('parched grain') as Joshua 5:11. The lexical parallel highlights the kind of food described and its role in Israelite diet and narrative scenes of eating.
Alternative generated candidates
- On the day after the Passover they ate of the produce of the land— unleavened cakes and roasted grain— on that very day.
- And from the day after the Passover they ate of the produce of the land: unleavened bread and roasted grain on that very day.
Jos.5.12 - Details
Original Text
Morphology
- וישבת: VERB,qal,perf,2,m,sg
- המן: NOUN,m,sg,def
- ממחרת: PREP+NOUN,f,sg,abs
- באכלם: PREP+NOUN,m,sg,abs+3,m,pl
- מעבור: NOUN,m,sg,abs
- הארץ: NOUN,f,sg,def
- ולא: CONJ
- היה: VERB,qal,perf,3,m,sg
- עוד: ADV
- לבני: PREP
- ישראל: NOUN,m,sg,abs
- מן: PREP
- ויאכלו: VERB,qal,impf,3,m,pl
- מתבואת: PREP+NOUN,f,sg,cons
- ארץ: NOUN,f,sg,abs
- כנען: NOUN,m,sg,abs
- בשנה: PREP+NOUN,f,sg,abs
- ההיא: DEM,f,sg
Parallels
- Exod.16:35 (verbal): Explicitly connects to Joshua by stating that Israel ate manna until they came to an inhabited land — parallels the cessation of manna when they began eating the produce of Canaan.
- Deut.8:3 (thematic): Speaks of God feeding Israel with manna in the wilderness to humble and teach dependence on him; contrasts manna provision with the later provision of the land in Joshua.
- Deut.8:7-9 (thematic): Describes the fertile produce of the land of Canaan (wheat, barley, vines, figs, pomegranates, olive oil, honey) — provides the background for Joshua’s statement that they began to eat the land’s yield.
- Ps.78:24-25 (verbal): Poetically recounts God raining down manna for Israel to eat, echoing the motif of manna as God’s provision that later ceases when the people enter the land.
- John 6:31-35 (allusion): Jesus invokes the manna tradition (‘our fathers ate manna’) and contrasts it with himself as the true bread of life — New Testament theological reflection on the manna episode and its fulfillment/transition.
Alternative generated candidates
- And the manna ceased on the day after they ate of the produce of the land; the people of Israel had no more manna, and they ate of the yield of the land of Canaan that year.
- And the manna ceased on the day after they ate the produce of the land; and there was no longer manna for the Israelites. They ate the yield of the land of Canaan that year.
When all the kings of the Amorites who were beyond the Jordan westward and all the kings of the Canaanites by the sea heard that the LORD had dried up the waters of the Jordan before the people of Israel until they had crossed, their hearts melted and there was no longer any spirit in them because of the people of Israel.
At that time the LORD said to Joshua, Make for yourself flint knives, and circumcise the people of Israel anew. So Joshua made for himself flint knives and circumcised the people of Israel at Gibeath-haaraloth.
This is what Joshua circumcised: all the people who had come out of Egypt—the males, every man of war—had died in the wilderness on the way, as they came out of Egypt.
For all the people who came out were circumcised; but all the people born in the wilderness on the way, in their coming out from Egypt, had not been circumcised.
For forty years the people of Israel walked in the wilderness until the whole generation of warriors who had come out of Egypt was consumed—because they did not obey the voice of the LORD; the LORD had sworn to them that he would not show them the land which he had sworn to their fathers to give to us, a land flowing with milk and honey.
Their children, whom he raised up in their stead, Joshua circumcised; for they were uncircumcised—because they had not been circumcised on the way.
When they had finished circumcising all the people, they remained in their camp until they had recovered. And the LORD said to Joshua, Today I have rolled away the reproach of Egypt from you. Therefore he called the name of that place Gilgal to this day.
The people of Israel camped at Gilgal and kept the Passover on the fourteenth day of the month in the evening, on the plains of Jericho.
On the day after the Passover they ate of the produce of the land—unleavened bread and roasted grain—on that very day. And the manna ceased the day after they ate the produce of the land; there was no longer manna for the people of Israel. They ate of the yield of the land of Canaan that year.