Joshua 8:35

KJV

There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them.

KJV (with Strong's)

There was not a word {H1697} of all that Moses {H4872} commanded {H6680}, which Joshua {H3091} read {H7121} not before all the congregation {H6951} of Israel {H3478}, with the women {H802}, and the little ones {H2945}, and the strangers {H1616} that were conversant {H1980} among {H7130} them.

Complete Jewish Bible

There was not a word of everything Moshe had ordered that Y'hoshua did not read before all Isra'el assembled, including the women, the little ones and the foreigners living with them.

Berean Standard Bible

There was not a word of all that Moses had commanded that Joshua failed to read before the whole assembly of Israel, including the women, the little ones, and the foreigners who lived among them.

American Standard Version

There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the sojourners that were among them.

Commentary

### SUMMARY
Joshua 8:35 stands as a profound testament to Joshua's unwavering obedience and Israel's covenant fidelity following their initial conquests in the Promised Land. This verse culminates the solemn covenant renewal ceremony at Mount Ebal and Mount Gerizim, emphasizing that Joshua meticulously read every single command given by Moses, ensuring the entire community—men, women, children, and resident aliens—heard and understood the divine Law. It underscores the foundational importance of God's Word as the bedrock of Israel's national and spiritual identity, a prerequisite for their continued flourishing in the land.

### CONTEXT
* **Literary Context:** Joshua 8:35 concludes a pivotal narrative arc that begins with Israel's defeat at Ai (Joshua 7) and subsequent victory (Joshua 8:1-29). The immediate context is the detailed account of the covenant renewal ceremony at Mount Ebal and Mount Gerizim (Joshua 8:30-35). This event serves as a crucial interlude between the initial military campaigns in central Canaan and the subsequent conquests in the south and north. It demonstrates that Israel's success in possessing the land was not merely a matter of military prowess but fundamentally dependent on their faithful adherence to the covenant established at Sinai. The public reading of the Law, as commanded by Moses in [Deuteronomy 27](/deuteronomy/27 "Deuteronomy 27 - Covenant Renewal Instructions") and [Deuteronomy 31](/deuteronomy/31 "Deuteronomy 31 - Moses' Final Instructions"), re-establishes the divine mandate for their occupation and serves as a solemn reminder of the blessings for obedience and curses for disobedience, setting the spiritual tone for the remainder of the book.
* **Historical & Cultural Context:** The ceremony at Mount Ebal and Mount Gerizim held immense historical and cultural significance. These two mountains, flanking a natural pass, formed a dramatic amphitheater, perfect for a large public assembly. Mount Gerizim, traditionally associated with blessings, and Mount Ebal, with curses (as outlined in [Deuteronomy 11:29](/deuteronomy/11-29 "Deuteronomy 11:29 - Blessings and Curses at Ebal and Gerizim") and [Deuteronomy 27:11-26](/deuteronomy/27-11-26 "Deuteronomy 27:11-26 - The Curses on Mount Ebal")), provided a powerful visual and auditory backdrop for the covenant renewal. In the ancient Near East, treaties and covenants were often publicly recited and ratified, sometimes involving the inscription of laws on stone monuments. Joshua's actions—building an altar, offering sacrifices, inscribing the Law on plastered stones, and reading it aloud—mirror these ancient practices, but with a unique theological emphasis on Yahweh as the sovereign King and Israel as His covenant people. This event solidified Israel's identity not just as a tribal confederation but as a nation bound by divine law, distinct from the surrounding pagan cultures.
* **Key Themes:** This verse powerfully reinforces several key themes central to the book of Joshua and the Pentateuch. First, it highlights **unwavering obedience** to God's commands as the cornerstone of faithful leadership and national prosperity. Joshua's meticulous adherence to "all that Moses commanded" sets a precedent for Israel's future. Second, it underscores the **centrality and authority of God's Word**. The Law is presented not as a mere set of rules but as the living constitution of their relationship with Yahweh, foundational for their spiritual, social, and political life in the land. The comprehensive reading ensures that the entire community is fully exposed to its terms, emphasizing its non-negotiable nature, a principle echoed in [Deuteronomy 4:2](/deuteronomy/4-2 "Deuteronomy 4:2 - Do Not Add or Subtract from the Word"). Third, the event signifies a profound act of **covenant renewal**, ensuring that the generation entering the Promised Land understood and affirmed their obligations to the covenant established at Sinai, thereby securing their inheritance and future. Finally, the explicit mention of "the women, and the little ones, and the strangers" emphasizes the **radical inclusivity** of God's covenant, demonstrating that His Word and covenant obligations extend to every member of the community, regardless of age, gender, or ethnic origin, making all accountable and all beneficiaries, a concept also seen in [Exodus 12:49](/exodus/12-49 "Exodus 12:49 - One Law for Native and Sojourner").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Word (Hebrew, _dâbâr'_):** The KJV translates "word" from the Hebrew _dâbâr_ (H1697), a rich term meaning not only "word" but also "thing," "matter," "command," or "decree." In this context, "not a word" emphasizes the absolute completeness and thoroughness of Joshua's reading, implying that no single command, instruction, or detail of the Mosaic Law was omitted. It conveys the idea of the entirety of the divine revelation, highlighting its comprehensive and non-negotiable nature.
* **Read (Hebrew, _qârâʼ'_):** The verb _qârâʼ_ (H7121) means "to call out to," "to proclaim," or "to read aloud." Here, it specifically denotes a public, audible recitation. This was not a silent, private study but a solemn, authoritative proclamation intended for the entire assembly to hear and comprehend. The act of "reading" in this context implies not just vocalization but also the authoritative declaration of the divine will, demanding attention and response from the audience.
* **Strangers (Hebrew, _gêr'_):** The Hebrew term _gêr_ (H1616) refers to a "sojourner," "resident alien," or "foreigner" who lives among the native population and is often afforded certain legal and social protections. Their inclusion ("strangers that were conversant among them") highlights the expansive nature of God's covenant, which extended beyond ethnic Israelites to those who had chosen to align themselves with Israel and its God, underscoring the universal reach of God's Law and His community.

#### Verse Breakdown
* **"There was not a word of all that Moses commanded,"**: This initial clause emphasizes the absolute completeness and fidelity of Joshua's actions. It asserts that Joshua left nothing out; his reading was exhaustive, encompassing the entire body of divine instruction given through Moses. This highlights the supreme authority and sufficiency of the Mosaic Law as the foundational guide for Israel's life, implying that every single precept was vital and necessary.
* **"which Joshua read not before all the congregation of Israel,"**: This clause specifies the agent (Joshua), the action (read not, implying he read everything), and the audience (all the congregation of Israel). The public nature of the reading before the entire assembly underscores the corporate responsibility of the nation to hear, understand, and obey God's Law. It was a communal act of covenant reaffirmation, ensuring that no one could claim ignorance of its terms and solidifying the collective commitment to Yahweh's decrees.
* **"with the women, and the little ones, and the strangers that were conversant among them."**: This final, crucial clause details the comprehensive nature of the audience. The explicit mention of "women" (often excluded from public assemblies in other ancient cultures), "little ones" (children, indicating intergenerational transmission of faith and accountability from a young age), and "strangers" (resident aliens who had chosen to live among Israel) demonstrates the radical inclusivity of God's covenant. It signifies that God's Law and its implications were for every single individual within the Israelite community, regardless of age, gender, or ethnic background, making them all accountable and beneficiaries of the covenant.

#### Literary Devices
Joshua 8:35 employs several powerful literary devices to convey its message. The most prominent is **Emphasis through Negative Assertion/Hyperbole**: "There was not a word... which Joshua read not." This double negative strongly emphasizes the absolute completeness and meticulousness of Joshua's obedience. It functions as a form of hyperbole, stressing that every single detail of Moses' command was fulfilled, leaving no room for doubt or omission. Another device is **Inclusivity/Merism**: The phrase "with the women, and the little ones, and the strangers" is a merism, representing the entirety of the community by listing distinct, representative groups. This emphasizes that the covenant and its obligations extended to every demographic within Israel, from the most vulnerable to the most marginalized, highlighting the comprehensive reach of God's Law. Finally, the verse functions as a **Fulfillment Narrative**, demonstrating Joshua's faithful execution of Moses' prior commands regarding the covenant renewal ceremony at Ebal and Gerizim, thereby validating his leadership and reinforcing the continuity of God's plan.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 8:35 is a theological cornerstone, emphasizing the profound importance of God's revealed Word as the foundation for individual and corporate life. It highlights that true blessing and success for God's people are directly proportional to their diligent hearing, understanding, and obedience to His commands. This event serves as a powerful reminder that the covenant is not merely a historical document but a living agreement that demands continuous reaffirmation and commitment from every generation and every member of the community. The inclusivity demonstrated by the diverse audience foreshadows God's broader redemptive plan, which extends beyond a single nation to encompass all who would come to Him.

* [Deuteronomy 27:1-8](/deuteronomy/27-1-8 "Deuteronomy 27:1-8 - Instructions for Inscribing the Law")
* [Deuteronomy 31:9-13](/deuteronomy/31-9-13 "Deuteronomy 31:9-13 - The Reading of the Law Every Seven Years")
* [Nehemiah 8:1-8](/nehemiah/8-1-8 "Nehemiah 8:1-8 - Ezra Reads the Law to the People")

### REFLECTION AND APPLICATION
Joshua 8:35 offers timeless principles for believers today, underscoring the enduring relevance of God's Word in shaping our lives and communities. Just as the Law was central to Israel's identity and success, so too is the Bible the indispensable guide for Christian faith and practice. We are called to approach Scripture with the same reverence and diligence that Joshua displayed, not merely as a historical text but as the living, active voice of God. This verse challenges us to consider the completeness of our engagement with God's truth: are we truly hearing and heeding "every word" that God has commanded? For leaders, it serves as a powerful call to faithful stewardship of the Word, ensuring that the full counsel of God is proclaimed without omission or compromise. For families, it highlights the vital importance of intergenerational discipleship, actively teaching children and young ones the truths of Scripture. And for the church, it champions radical inclusivity, reminding us that God's invitation to covenant relationship extends to all people, regardless of background, age, or social standing, echoing the universal scope of the Gospel.

#### Questions for Reflection
* **How does Joshua's thoroughness in reading the Law challenge my own approach to studying and obeying God's Word?**
* **In what ways can I, as an individual or part of a community, ensure that "not a word" of God's command is neglected in my life or our shared practice?**
* **What practical steps can I take to foster intergenerational discipleship and spiritual formation for "the little ones" in my family or church?**
* **How can the church better embody the inclusivity demonstrated in Joshua 8:35, welcoming and integrating "strangers" into the community of faith?**

### FAQ
**Why was it so important that "not a word" was omitted from Joshua's reading?**

Answer: The emphasis on "not a word" being omitted (a double negative in the KJV, "read not") underscores the absolute authority and completeness of God's revelation through Moses. For Israel, the Mosaic Law was not merely a collection of good advice but the very constitution of their covenant relationship with Yahweh. Every command, statute, and ordinance was divinely given and essential for their spiritual purity, social order, and national identity. Omitting any part would imply that human wisdom could improve upon or disregard divine instruction, which was an act of rebellion. Joshua's meticulousness affirmed God's sovereignty and the non-negotiable nature of His Word, ensuring that the entire community was fully exposed to the terms of their covenant, leaving no room for ignorance or excuse. This fidelity was crucial for Israel's continued blessing and success in the Promised Land, as outlined in [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings for Obedience, Curses for Disobedience").

**What is the significance of "strangers" being present during the reading of the Law?**

Answer: The inclusion of "strangers that were conversant among them" (Hebrew: _gerim_) is highly significant. These were resident aliens, non-Israelites who had chosen to live within the Israelite community. Their presence highlights the expansive and inclusive nature of God's covenant and His Law. It demonstrates that God's commands were not exclusively for those born into the nation of Israel but extended to anyone who chose to align themselves with the people of God and live under His statutes. This foreshadows the broader, universal scope of God's redemptive plan, which ultimately embraces people from "every tribe and language and people and nation" ([Revelation 5:9](/revelation/5-9 "Revelation 5:9 - Redeemed from Every Tribe")). It also underscores the principle that all who dwell within God's community are accountable to His Word and beneficiaries of its blessings, regardless of their ethnic origin, reinforcing the idea that God's grace extends beyond national boundaries.

### CHRIST-CENTERED FULFILLMENT
Joshua 8:35, with its profound emphasis on the complete and public reading of "all that Moses commanded," finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Joshua's meticulous obedience foreshadows Christ's perfect and unwavering obedience to the Father's will, not a single command of the Law left unfulfilled or a single detail of God's redemptive plan omitted. Where Israel, and even Joshua, would eventually falter in perfect obedience, Jesus perfectly embodied the Law, declaring, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them" ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")). Furthermore, just as Joshua publicly proclaimed the Law to all, Jesus is the ultimate "Word made flesh" ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")), the divine revelation fully embodied. He is the one who perfectly teaches and explains the Father's will, not merely reading it but living it out and making it accessible to all who believe. The inclusivity of the audience in Joshua 8:35—women, children, and strangers—beautifully prefigures Christ's universal invitation to salvation, breaking down all barriers of gender, age, or ethnicity. Through His atoning sacrifice, Christ establishes a new covenant, not written on stones but on hearts ([Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant")), inviting all, Jew and Gentile alike, to enter into a saving relationship with God, fulfilling the promise that "everyone who calls on the name of the Lord will be saved" ([Romans 10:13](/romans/10-13 "Romans 10:13 - Salvation for All")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 31:12

Gather the people together, men, and women, and children, and thy stranger that [is] within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law:

Nehemiah 8:2

And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month.

Jeremiah 26:2

Thus saith the LORD; Stand in the court of the LORD'S house, and speak unto all the cities of Judah, which come to worship in the LORD'S house, all the words that I command thee to speak unto them; diminish not a word:

Joel 2:16

Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet.

Ezra 10:1

¶ Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.

Mark 10:14

But when Jesus saw [it], he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.

Deuteronomy 29:11

Your little ones, your wives, and thy stranger that [is] in thy camp, from the hewer of thy wood unto the drawer of thy water: