Joshua 5:5
in Joshua 5Though all who had come out were circumcised, none of those born in the wilderness on the journey from Egypt had been circumcised.
BSB
The same verse in ASV and KJV ▾
ASV
For all the people that came out were circumcised; but all the people that were born in the wilderness by the way as they came forth out of Egypt, they had not circumcised.
KJV
Now all the people that came out were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised.
⋯
This verse in Joshua 5
Commentary
5 notes on this verseThe circumcision was given to Abraham before the law, after the blessings and after the promise, as a sign to set him and those born of him and those of his household apart from the Gentiles in whose midst he was living. And this is obvious, because, when Israel spent forty years alone by themselves in the desert without mixing with any other nation, all those who were born in the desert were not circumcised. However, when Joshua brought them across the Jordan, they were circumcised and a second law of circumcision was made.
This site's exposition
Make flint knives
on Joshua 5:2-7
The covenant sign had lapsed through the wilderness. The generation that carried the sign died in the desert, and the one that lacked it is taking the land. So the first act inside the country is to put the mark of Genesis 17 back on the people.
This site's exposition
none of those born in the wilderness
Barnes and Clarke both qualify the none. Boys born in the first year out of Egypt would have been circumcised before the passover in Numbers 9:1-5, since Exodus 12:48 required it. The lapse belongs to the years of wandering after that.
The record, by era
The Puritans and the Awakening2 voices
Rather, it was a continued token of God's displeasure against them, for their unbelief and murmuring: a token that they should never have the benefit of that promise, whereof circumcision was the seal.
Now all the people that came out were circumcised,....
The words behind it
15 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| כִּֽי־ | ki- | for | H3588 → | 4482 times |
| מֻלִ֣ים | mulim | circumcised | H4135 → | 37 times |
| הָי֔וּ | hayu | they had been | H1961 → | 3559 times |
| כָּל־ | kol- | all | H3605 → | 5413 times |
| הָעָ֖ם | haam | the people | H5971 → | 1873 times |
| הַיֹּֽצְאִ֑ים | haiyotzeim | which came out | H3318 → | 1067 times |
| וְכָל־ | vekhol | and all | H3605 → | 5413 times |
| הָ֠עָם | haom | the people | H5971 → | 1873 times |
| הַיִּלֹּדִ֨ים | haiyilodim | <the> born | H3209 → | |
| בַּמִּדְבָּ֥ר | bamidbar | in the wilderness | H4057 → | 270 times |
| בַּדֶּ֛רֶךְ | baderekh | on the way | H1870 → | 707 times |
| בְּצֵאתָ֥ם | betzetam | when went out they | H3318 → | 1067 times |
| מִמִּצְרַ֖יִם | mimitzrayim | from Egypt | H4714 → | 641 times |
| לֹא־ | lo'- | not | H3808 → | 5168 times |
| מָֽלוּ׃ | malu | people had circumcised | H4135 → | 37 times |
כִּֽי־for
ki-H3588 →4482 times
מֻלִ֣יםcircumcised
mulimH4135 →37 times
הָי֔וּthey had been
hayuH1961 →3559 times
כָּל־all
kol-H3605 →5413 times
הָעָ֖םthe people
haamH5971 →1873 times
הַיֹּֽצְאִ֑יםwhich came out
haiyotzeimH3318 →1067 times
וְכָל־and all
vekholH3605 →5413 times
הָ֠עָםthe people
haomH5971 →1873 times
הַיִּלֹּדִ֨ים<the> born
haiyilodimH3209 →
בַּמִּדְבָּ֥רin the wilderness
bamidbarH4057 →270 times
בַּדֶּ֛רֶךְon the way
baderekhH1870 →707 times
בְּצֵאתָ֥םwhen went out they
betzetamH3318 →1067 times
מִמִּצְרַ֖יִםfrom Egypt
mimitzrayimH4714 →641 times
לֹא־not
lo'-H3808 →5168 times
מָֽלוּ׃people had circumcised
maluH4135 →37 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Matthew 12:7If only you had known the meaning of ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent.
it leads to
- Hosea 6:6
For I desire mercy, not sacrifice, and the knowledge of God rather than burnt offerings.
- Matthew 9:13
But go and learn what this means: ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous, but sinners.”
- Micah 6:6–8
With what shall I come before the LORD when I bow before the God on high? Should I come to Him with burnt offerings, with year-old calves?
- Hosea 6:6
Through
Galatians 5:6For in Christ Jesus neither circumcision nor uncircumcision has any value. All that matters is faith, expressed through love.
it leads to
- Galatians 6:15
For neither circumcision nor uncircumcision means anything. What counts is a new creation.
Reached by 2 separate paths from here.
- Galatians 6:15
Through
Galatians 6:15For neither circumcision nor uncircumcision means anything. What counts is a new creation.
it leads to
- Galatians 5:6
For in Christ Jesus neither circumcision nor uncircumcision has any value. All that matters is faith, expressed through love.
Reached by 2 separate paths from here.
- 2 Corinthians 5:17
Therefore if anyone is in Christ, he is a new creation. The old has passed away. Behold, the new has come!
- Colossians 3:10–11
and have put on the new self, which is being renewed in knowledge in the image of its Creator.
- Ephesians 2:10
For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance as our way of life.
- Galatians 5:6
Where this verse is studied
About Joshua

Who and where
1 name in this verse with a page on the site.
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the Old Testament; John Damascene, ORTHODOX FAITH 4.25; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Keil and Delitzsch, Biblical Commentary on the Old Testament: Joshua, Judges, Ruth and Matthew Henry, Commentary on the Whole Bible.
