TRV
Translation
King James Version
And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times.
KJV (with Strong's)
Complete Jewish Bible
On the seventh day, they got up early, at sunrise, and went around the city in the same way seven times. That was the only day they encircled the city seven times.
Berean Standard Bible
Then on the seventh day, they got up at dawn and marched around the city seven times in the same manner. That was the only day they circled the city seven times.
American Standard Version
And it came to pass on the seventh day, that they rose early at the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times.
World English Bible Messianic
On the seventh day, they rose early at the dawning of the day, and marched around the city in the same way seven times. Only on this day they marched around the city seven times.
Geneva Bible (1599)
And when the seuenth day came, they rose early, euen with the dawning of the day, and compassed the citie after ye same maner seuen times: only that day they compassed the citie seuen times.
Young's Literal Translation
And it cometh to pass, on the seventh day, that they rise early, at the ascending of the dawn, and compass the city, according to this manner, seven times; (only, on that day they have compassed the city seven times);
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Commentary on Joshua 6 verses 6–16
6 ¶ And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of the LORD.
7 And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the LORD.
8 And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams' horns passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them.
9 And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets.
10 And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.
11 So the ark of the LORD compassed the city, going about it once: and they came into the camp, and lodged in the camp.
12 And Joshua rose early in the morning, and the priests took up the ark of the LORD.
13 And seven priests bearing seven trumpets of rams' horns before the ark of the LORD went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the LORD, the priests going on, and blowing with the trumpets.
14 And the second day they compassed the city once, and returned into the camp: so they did six days.
15 And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times.
16 And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the LORD hath given you the city.
We have here an account of the cavalcade which Israel made about Jericho, the orders Joshua gave concerning it, as he had received them from the Lord and their punctual observance of these orders. We do not find that he gave the people the express assurances God had given him that he would deliver the city into their hands; but he tried whether they would obey orders with a general confidence that it would end well, and we find them very observant both of God and Joshua.
I. Wherever the ark went the people attended it, Jos 6:9. The armed men went before it to clear the way, not thinking it any disparagement to them, though they were men of war, to be pioneers to the ark of God. If any obstacle should be found in crossing the roads that led to the city (which they must do in walking round it) they would remove it; if any opposition should be made by the enemy, they would encounter it, that the priests' march with the ark might be easy and safe. It is an honour to the greatest men to do any good office to the ark and to serve the interests of religion in their country. The rereward, either another body of armed men, or Dan's squadron, which marched last through the wilderness, or, as some think, the multitude of the people who were not armed or disciplined for war (as many of them as would) followed the ark, to testify their respect to it, to grace the solemnity, and to be witnesses of what was done. Every faithful zealous Israelite would be willing to undergo the same fatigues and run the same hazard with the priests that bore the ark.
II. Seven priests went immediately before the ark, having trumpets in their hands, with which they were continually sounding, Jos 6:4, Jos 6:5, Jos 6:9, Jos 6:13. The priests were God's ministers, and thus in his name, 1. They proclaimed war with the Canaanites, and so stuck a terror upon them; for by terrors upon their spirits they were to be conquered and subdued. Thus God's ministers, by the solemn declarations of his wrath against all ungodliness and unrighteousness of men, must blow the trumpet in Zion, and sound an alarm in the holy mountain, that the sinners in Zion may be afraid. They are God's heralds to denounce war against all those that go on still in their trespasses, but say, "We shall have peace, though we go on." 2. They proclaimed God's gracious presence with Israel, and so put life and courage into them. It was appointed that when they went to war the priests should encourage them with the assurance of God's presence with them, Deu 20:2-4. And particularly their blowing with trumpets was to be a sign to the people that they should be remembered before the Lord Their God in the day of battle, Num 10:9. It encouraged Abijah, Ch2 13:12. Thus God's ministers, by sounding the Jubilee trumpet of the everlasting gospel, which proclaims liberty and victory, must encourage the good soldiers of Jesus Christ in their spiritual warfare.
III. The trumpets they used were not those silver trumpets which were appointed to be made for their ordinary service, but trumpets of rams' horns, bored hollow for the purpose, as some think. These trumpets were of the basest matter, dullest sound, and least show, that the excellency of the power might be of God. Thus by the foolishness of preaching, fitly compared to the sounding of these rams' horns, the devil's kingdom is thrown down; and the weapons of our warfare, though they are not carnal nor seem to a carnal eye likely to bring any thing to pass, are yet mighty through God to the pulling down of strong-holds, Co2 10:4, Co2 10:5. The word here is trumpets of Jobel, that is, such trumpets as they used to blow withal in the year of jubilee; so many interpreters understand it, as signifying the complete liberty to which Israel was now brought, and the bringing of the land of Canaan into the hands of its just and rightful owners.
IV. All the people were commanded to be silent, not to speak a word, nor make any noise (Jos 6:10), that they might the more carefully attend to the sound of the sacred trumpets, which they were now to look upon as the voice of God among them; and it does not become us to speak when God is speaking. It likewise intimates their reverent expectation of the event. Zac 2:13, Be silent, O all flesh, before the Lord. Exo 14:14, God shall fight, and you shall hold your peace.
V. They were to do this once a day for six days together and seven times the seventh day, and they did so, Jos 6:14, Jos 6:15. God could have caused the walls of Jericho to fall upon the first surrounding of them, but they must go round them thirteen times before they fall, that they might be kept waiting patiently for the Lord. Though they had lately come into Canaan, and their time was very precious (for they had a great deal of work before them), yet they must linger so many days about Jericho, seeming to do nothing, nor to make any progress in their business. As promised deliverances must be expected in God's way, so they must be expected in his time. He that believes does not make haste, not more haste than God would have him make. Go yet seven times, before any thing hopeful appears, Kg1 18:43.
VI. One of these days must needs be a sabbath day, and the Jews say that it was the last, but this is not certain; however, if he that appointed them to rest on the other sabbath days appointed them to walk on this, that was sufficient to justify them in it; he never intended to bind himself by his own laws, but that when he pleased he might dispense with them. The impotent man went upon this principle when he argued (Joh 5:11), He that made me whole (and therefore has a divine power) said unto me, Take up thy bed. And, in this case here, it was an honour to the sabbath day, by which our time is divided into weeks, that just seven days were to be spent in this work, and seven priests were employed to sound seven trumpets, this number being, on this occasion, as well as many others, made remarkable, in remembrance of the six day's work of creation and the seventh day's rest from it. And, besides, the law of the sabbath forbids our own work, which is servile and secular, but this which they did was a religious act. It is certainly no breach of the sabbath rest to do the sabbath work, for the sake of which the rest was instituted; and what is the sabbath work but to attend the ark in all its motions?
VII. They continued to do this during the time appointed, and seven times the seventh day, though they saw not any effect of it, believing that at the end the vision would speak and not lie, Hab 2:3. If we persevere in the way of duty, we shall lose nothing by it in the long run. It is probable they walked at such a distance from the walls as to be out of the reach of the enemies' arrows and out of the hearing of their scoffs. We may suppose the oddness of the thing did at first amuse the besieged, but by the seventh day they had grown secure, feeling no harm from that which perhaps they looked upon as an enchantment. Probably they bantered the besiegers, as those mentioned in Neh 4:2, "What do these feeble Jews? Is this the people we thought so formidable? Are these their methods of attack?" Thus they cried peace and safety, that the destruction might be the more terrible when it came. Wicked men (says bishop Hall) think God in jest when he is preparing for their judgment; but they will be convinced of their mistake when it is too late.
VIII. At last they were to give a shout, and did so, and immediately the walls fell, Jos 6:16. This was a shout for mastery, a triumphant shout; the shout of a king is among them, Num 23:21. This was a shout of faith; they believed that the walls of Jericho would fall, and by this faith the walls were thrown down. It was a shot of prayer, an echo to the sound of the trumpets which proclaimed the promise that God would remember them; with one accord, as one man, they cry to heaven for help, and help comes in. Some allude to this to show that we must never expect a complete victory over our own corruptions till the very evening of our last day, and then we shall shout in triumph over them, when we come to the number and measure of our perfection, as bishop Hall expresses it. A good heart (says he) groans under the sense of his infirmities, fain would be rid of them, and strives and prays, but, when all is done, until the end of the seventh day it cannot be; then judgment shall be brought forth unto victory. And at the end of time, when our Lord shall descend from heaven with a shout, and the sound of a trumpet, Satan's kingdom shall be completely ruined, and not till then, when all opposing rule, principality, and power, shall be effectually and eternally put down.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–16. Public domain.
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Maximus of TurinAD 465
SERMON 94.2
But what was done then to the city of Jericho, as we have said, was done in symbol, since now this very thing happens in reality. For we read that at that time the priests circled the aforementioned city continuously for seven days and that, although a band of armed men was unable to take it, it was overthrown by the sound of trumpets coming from all sides—of trumpets, I say, not played by a rough soldier but sounded by a consecrated priest. Who would not fear a person’s trumpet if he did not fear his sword? After seven days, therefore, the walls that were circled fell at the priestly trumpets; we read that in seven days the works of this world were completed. You see, then, that with this number seven it is not so much one city that is destroyed by the priests as the wickedness of the whole world that is destroyed. For just as in the naming of a single city the condition of the whole world is symbolized, so also the course of seven days indicates the space of seven thousand years during which the trumpets of priestly preaching announce destruction to the world and threaten judgment, as it is written: “For the world will also perish and all the things that are in the world, but the one who does the will of the Lord endures forever.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Joshua 6:15 marks the dramatic climax of the Jericho siege, meticulously detailing the intensified actions of the Israelites on the climactic seventh day. This verse records their precise and unwavering obedience to God's unconventional instructions, culminating in seven complete circuits around the formidable city walls at dawn, setting the stage for the miraculous divine intervention that brought about its collapse. It powerfully underscores the culmination of faith-filled perseverance, highlighting God's sovereign power, unique methodology, and the absolute necessity of obedience in securing victory for His people.
CONTEXT
Literary Context: Joshua 6:15 is situated at the very apex of the Jericho narrative, which encompasses the entirety of Joshua 6. Prior to this pivotal moment, the Israelites have miraculously crossed the Jordan River under divine guidance (Joshua 3), observed the covenant rituals of Passover and circumcision at Gilgal (Joshua 5:10-12), and Joshua himself has encountered the awe-inspiring Commander of the Lord's Army, receiving the precise, divinely orchestrated instructions for the siege of Jericho (Joshua 5:13-15 and Joshua 6:1-5). For six preceding days, the Israelites had faithfully executed a single circuit around the city, led by armed men, followed by priests bearing trumpets and the Ark of the Covenant, all in profound silence. Verse 15 dramatically heightens the tension and activity, serving as the immediate prelude to the city's miraculous and instantaneous fall in Joshua 6:20, making it the turning point of the entire chapter.
Historical & Cultural Context: Jericho, often poetically referred to as "the city of palm trees," was an exceptionally ancient and strategically vital city, serving as a key gateway to central Canaan from the eastern plains. Archaeological evidence strongly suggests it was indeed heavily fortified, likely boasting a formidable double-wall system, rendering it seemingly impregnable by any conventional ancient siege warfare standards. Typically, sieges of such cities involved prolonged blockades to starve out inhabitants, sapping (undermining walls), or direct, costly assaults with siege engines. God's command to Israel to merely march around the city, without employing any conventional weapons or military tactics, was an utterly radical departure from any known military strategy of the time. This profoundly unconventional approach was designed to emphasize that the impending victory would be solely God's, thereby preventing Israel from boasting in their own strength, military prowess, or strategic genius. The city's miraculous fall served as a "firstfruits" conquest, a powerful and undeniable demonstration of God's faithfulness to His covenant promises to grant Israel possession of the land.
Key Themes: The Jericho narrative, and particularly the intensified obedience described in Joshua 6:15, powerfully articulates several foundational biblical themes. Divine Instruction and Obedience is paramount; Israel's success hinges entirely on their meticulous, unwavering adherence to God's seemingly illogical commands, demonstrating that God's ways and thoughts are infinitely higher and wiser than human wisdom (Isaiah 55:8-9). Faith in Action is another central theme, as the repetitive, disciplined marching was not a military maneuver but an act of profound, active trust that God would indeed fulfill His promise, a truth later explicitly affirmed in Hebrews 11:30. Finally, God's Sovereignty and Timing are strikingly highlighted by the pervasive recurrence of the number seven, a number symbolizing completeness, perfection, and divine orchestration throughout Scripture. The seven days of marching, the seven priests, the seven trumpets, and the seven circuits on the seventh day all powerfully underscore that the victory was precisely timed and executed according to God's perfect will, not through human effort, military might, or strategic planning.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 6:15 masterfully employs Repetition and Emphasis to underscore its profound message. The phrase "seven times" is repeated within the verse itself, and the overarching concept of the "seventh day" is central to the entire narrative, creating a powerful sense of Climax and Fulfillment. This deliberate repetition is not redundant but serves to highlight the extraordinary nature of the final day's activity and the profound significance of the number seven in God's meticulously planned intervention. The detail that they rose "early about the dawning of the day" adds a subtle yet potent touch of Foreshadowing, building anticipation for the dramatic, divinely orchestrated event that is about to unfold and signaling the Israelites' readiness for God's decisive action. Furthermore, the entire narrative of the Jericho siege can be interpreted as an Extended Metaphor for spiritual warfare, where victory is achieved not through human might or conventional strategy, but solely through divine power activated by unwavering, faithful obedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 6:15 stands as a profound testament to the power of obedient faith and God's often counter-intuitive methods. It teaches us that God's ways are frequently beyond human logic and conventional understanding, yet they are perfectly designed to display His glory, accomplish His purposes, and test the faithfulness of His people. The Israelites' diligent, repetitive, and intensely focused obedience on the seventh day was not a military strategy but a deeply spiritual act, a tangible demonstration of their absolute reliance on God's word and power. This narrative powerfully illustrates that true spiritual breakthroughs and the overcoming of seemingly insurmountable obstacles often require sustained, persistent, and sometimes even seemingly illogical acts of faith and perseverance, culminating in God's sovereign and miraculous intervention. It serves as a timeless reminder that victory ultimately belongs to the Lord, and our primary role as His people is to faithfully follow His leading, even when the path is unclear, demanding, or defies human reasoning.
REFLECTION AND APPLICATION
Joshua 6:15 offers timeless and profound lessons for believers navigating life's formidable challenges. Just as Jericho's walls seemed utterly insurmountable, we frequently face "walls" in our own lives—be they personal struggles, entrenched societal injustices, spiritual strongholds, or seemingly impossible circumstances—that appear impervious to our conventional efforts. This verse powerfully calls us to embrace God's often unconventional and supernatural strategies, which frequently involve persistent, faith-filled obedience rather than relying on human might, clever tactics, or worldly wisdom. It reminds us that spiritual victories are rarely achieved through a single, dramatic act, but often through consistent, disciplined, and sometimes intensified, acts of faith, even when the outcome is not immediately visible or the process seems illogical. Our sacred task, then, is to metaphorically "rise early" and diligently follow God's specific instructions for our lives, trusting implicitly that His timing and methods are perfect, and that He alone will bring down the "walls" in His time and for His glory, often in ways that defy our expectations.
Questions for Reflection
FAQ
Why did God command such an unusual method for taking Jericho, especially the seven circuits on the seventh day?
Answer: God's command for the Israelites to march around Jericho was deliberately unconventional to highlight that the victory would be His alone, not a result of Israel's military might, strategic genius, or human strength. This method served as a powerful test of faith and obedience for the entire nation, demonstrating that God's power operates independently of human capabilities. The pervasive repetition of the number seven—seven days of marching, seven priests, seven trumpets, and seven circuits on the seventh day—carries deep biblical symbolism, representing completeness, perfection, and divine orchestration. It underscored that the timing and the power for the city's fall were entirely God's, ensuring that He received all the glory. It was a profound demonstration that spiritual battles are won by divine power, not by human might or strength (Zechariah 4:6).
CHRIST-CENTERED FULFILLMENT
The dramatic fall of Jericho, culminating in the intensified obedience of Joshua 6:15, serves as a profound Old Testament foreshadowing of Christ's ultimate victory over sin and death, and the very nature of the New Covenant. Just as Jericho was the first, formidable, and seemingly impregnable obstacle to Israel's entry into the physical Promised Land, so too was sin and death the seemingly impenetrable stronghold preventing humanity's entry into God's eternal kingdom and spiritual rest. Christ, the true Joshua (the Greek form of the name "Joshua" is "Jesus"), did not conquer through conventional warfare or human strength but through an act of supreme, perfect, and obedient sacrifice. His "marching around" the stronghold of sin and death involved His perfect life, His atoning crucifixion, and His glorious resurrection, culminating in a decisive and complete victory that utterly shattered the power of darkness and disarmed the spiritual rulers and authorities (Colossians 2:15). The "seventh day" intensity of Israel's obedience points to Christ's complete and perfect obedience to the Father's will, even to the point of death on a cross (Philippians 2:8). Through His finished work on the cross, the "walls" that separated humanity from a holy God have fallen, and believers are now invited to enter a spiritual "promised land" of rest, reconciliation, and communion with God, not by their own works or marching, but by faith in the Lamb of God who takes away the sin of the world (John 1:29).