TRV
Translation
King James Version
¶ 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.
KJV (with Strong's)
Complete Jewish Bible
Y'hoshua the son of Nun called the cohanim and told them, "Take up the ark for the covenant, and have seven cohanim carry seven shofars ahead of the ark of ADONAI."
Berean Standard Bible
So Joshua son of Nun summoned the priests and said, “Take up the ark of the covenant and have seven priests carry seven rams’ horns in front of the ark of the LORD.”
American Standard Version
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 Jehovah.
World English Bible Messianic
Joshua the son of Nun called the priests, and said to them, “Take up the ark of the covenant, and let seven priests bear seven shofars of rams’ horns before the LORD’s ark.”
Geneva Bible (1599)
Then, Ioshua the sonne of Nun called the Priests and said vnto them, Take vp the Arke of the couenant, and let seuen Priests beare seuen trumpets of rams hornes before the Arke of the Lord.
Young's Literal Translation
And Joshua son of Nun calleth unto the priests, and saith unto them, `Bear ye the ark of the covenant, and seven priests do bear seven trumpets of the jubilee before the ark of Jehovah;'
See on the biblical-era map
In the KJVVerse 5,956 of 31,102
Study This Verse
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.
Copy as
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.
Copy as
Continue studying Joshua 6:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Joshua 6:6 details a pivotal moment in the divine strategy for the conquest of Jericho, as Joshua, acting on God's precise instructions, commands the priests to take up the Ark of the Covenant and seven priests to bear seven rams' horn trumpets. This verse underscores the unconventional nature of the impending battle, highlighting that the victory would be achieved not through human military might, but through divine power manifested through obedient, faith-filled action and the symbolic presence of God among His people, setting the stage for one of the most miraculous events in Israel's history.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning and impact. Symbolism is paramount, with the Ark of the Covenant representing God's active presence, covenant faithfulness, and the very throne of His divine authority. The rams' horn trumpets (shofars) symbolize divine pronouncement, spiritual warfare, a call to sacred action, and the heralding of God's intervention. The number Seven functions as a powerful numerical symbol, signifying completeness, divine perfection, and the culmination of God's plan, echoing its pervasive use throughout biblical narratives of creation and covenant. The narrative structure itself is a classic Divine Command Narrative, where God's precise instructions are relayed and immediately acted upon by Joshua, highlighting the crucial theme of obedience. Furthermore, the unusual and seemingly irrational nature of the commands creates a strong sense of Anticipation and Dramatic Irony, as the reader, privy to God's promise, understands the miraculous outcome while the participants are called to trust in an unconventional strategy that defies human logic.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 6:6 profoundly illustrates the principle that God's ways are often counter-intuitive to human logic, requiring radical faith and obedience for His purposes to be fulfilled. The battle of Jericho was not a test of Israel's military might, but a grand demonstration of God's absolute sovereignty over creation and His unwavering faithfulness to His covenant promises. By placing the Ark and the priests with their shofars at the forefront, God teaches Israel, and us, that true victory in spiritual warfare comes not through human strength or clever strategies, but through acknowledging God's presence, obeying His commands, and relying on His power. This sets a precedent for understanding that God often chooses the weak and foolish things of the world to shame the wise and strong, ensuring that all glory redounds to Him alone.
REFLECTION AND APPLICATION
Joshua 6:6 serves as a powerful reminder that our greatest obstacles, our "Jericho walls," often require a divine strategy rather than a human one. In our lives, we frequently face challenges that seem insurmountable, tempting us to rely on our own strength, wisdom, or conventional methods. This verse calls us to a different path: one of radical obedience and unwavering trust in God's unconventional plans. It challenges us to lay down our "swords" and pick up our "shofars"—to engage in spiritual warfare with spiritual weapons, trusting that God's presence and His commands are sufficient to bring down any barrier. It teaches us that faith is not about understanding the "how" but about trusting the "Who," believing that God will act powerfully when we align our actions with His revealed will, even when it seems illogical or foolish to the world. It invites us to consider what it means to truly surrender our strategies and embrace God's.
Questions for Reflection
FAQ
Why were priests, not soldiers, at the front of the procession?
Answer: The placement of priests, bearing the Ark of the Covenant and rams' horn trumpets, at the forefront of the procession rather than armed soldiers, was a deliberate and profound theological statement. It underscored that the battle for Jericho was not a conventional military engagement to be won by human might, but a holy war initiated and won by God Himself. The priests symbolized God's presence and the spiritual nature of the conflict, acting as instruments of divine will rather than military combatants. Their role emphasized that the victory would come through divine intervention, faith, and obedience to God's unique plan, rather than through Israel's military prowess. This arrangement ensured that all glory for the victory would go to Yahweh, not to human strength, a principle famously articulated in Psalm 44:3.
What is the significance of the Ark of the Covenant in this context?
Answer: The Ark of the Covenant was the most sacred object in ancient Israel, symbolizing God's throne, His dwelling presence among His people, and the physical representation of His covenant with them. Its presence at the head of the Jericho procession was immensely significant because it indicated that God Himself was leading the charge against the city, making the battle His own. The Ark's movement before the people was a tangible sign of God's active involvement, demonstrating His faithfulness to His promises to give Israel the land and His power to overcome any obstacle, even a heavily fortified city like Jericho. It served as a visible reminder that the Lord was fighting for His people, as seen in passages like Numbers 10:33-36.
What is a "trumpet of rams' horns" (shofar), and why was it used?
Answer: A "trumpet of rams' horns" refers to the shofar (שׁוֹפָר), an ancient musical instrument made from a hollowed-out ram's horn. Unlike the silver trumpets used for signaling in camp, the shofar had deep spiritual and symbolic meaning in Israelite culture. It was used to announce new moons, festivals, and the Jubilee year (Leviticus 25:9). Crucially, it was associated with divine revelation and the presence of God, as its sound accompanied God's descent on Mount Sinai (Exodus 19:16). In the context of Jericho, the shofar's blast was not merely a military signal but a spiritual declaration, a prophetic sound that summoned divine power and heralded God's intervention, making the battle a sacred act of worship and obedience. Its use underscored that the victory would be achieved by supernatural means, not conventional warfare.
CHRIST-CENTERED FULFILLMENT
Joshua 6:6, with its depiction of a divinely orchestrated, unconventional victory, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. Just as Joshua, whose name means "Yahweh saves," led Israel into the Promised Land through a strategy of faith and obedience, Jesus, our greater Joshua, leads His people into the ultimate spiritual promised land—the Kingdom of God. The fall of Jericho's walls, not by human might but by God's power through the Ark and the shofars, foreshadows Christ's victory over sin, death, and the powers of darkness. This victory was achieved not through conventional warfare or worldly strength but through His seemingly weak and foolish act of self-sacrifice on the cross, which is nonetheless the power and wisdom of God (1 Corinthians 1:23-25). The Ark of the Covenant, symbolizing God's presence and covenant faithfulness, points ultimately to Jesus, who is Emmanuel, "God with us" (Matthew 1:23), the very embodiment of God's covenant with humanity. The priests bearing the shofars, heralding divine action, prefigure Christ's ultimate priestly ministry and His triumphant declaration of victory over the spiritual "walls" that separate humanity from God. Our spiritual battles are won not by our strength, but by relying on the finished work of Christ, whose "shofar blast"—the powerful proclamation of the gospel—triumphs over every stronghold and brings down every spiritual barrier (2 Corinthians 10:4-5). He is the one who has disarmed the powers and authorities, triumphing over them by the cross (Colossians 2:15), making a public spectacle of their defeat.