Joshua 9:17

KJV

And the children of Israel journeyed, and came unto their cities on the third day. Now their cities [were] Gibeon, and Chephirah, and Beeroth, and Kirjathjearim.

KJV (with Strong's)

And the children {H1121} of Israel {H3478} journeyed {H5265}, and came {H935} unto their cities {H5892} on the third {H7992} day {H3117}. Now their cities {H5892} were Gibeon {H1391}, and Chephirah {H3716}, and Beeroth {H881}, and Kirjathjearim {H7157}.

Complete Jewish Bible

The people of Isra'el traveled and arrived at their cities on the third day. Their cities were Giv'on, K'firah, Be'erot and Kiryat-Ye'arim.

Berean Standard Bible

So the Israelites set out and on the third day arrived at their cities—Gibeon, Chephirah, Beeroth, and Kiriath-jearim.

American Standard Version

And the children of Israel journeyed, and came unto their cities on the third day. Now their cities were Gibeon, and Chephirah, and Beeroth, and Kiriath-jearim.

Commentary

### SUMMARY
Joshua 9:17 meticulously chronicles the Israelites' journey to, and subsequent discovery of, the Gibeonite cities—Gibeon, Chephirah, Beeroth, and Kirjathjearim—on the third day following the solemnization of a deceptive covenant. This verse marks the critical moment when Israel's leaders realized the profound extent of the Gibeonites' elaborate ruse, as these cities were not, as claimed, from a distant land, but were in fact strategically located within the very heart of the promised land of Canaan, directly contravening God's explicit command to dispossess all its inhabitants.

### CONTEXT
* **Literary Context:** This verse serves as the immediate and dramatic climax to the narrative of the Gibeonite deception, which unfolds in [Joshua 9:3-15](/joshua/9-3-15 "Joshua 9:3-15 - The Gibeonite Deception and Covenant"). Having heard of Israel's formidable victories at Jericho and Ai, the Gibeonites, a Hivite people, ingeniously disguised themselves as weary travelers from a far-off country to secure a peace treaty with Israel. The critical failure of Israel's leaders, including Joshua, was their neglect to [consult the Lord](/joshua/9-14 "Joshua 9:14 - Israel's Failure to Consult God") before entering into this binding covenant. Joshua 9:17 then vividly portrays the swift and shocking revelation of the truth, underscoring the immediate and unavoidable consequences of their hasty, unguided decision. This sudden discovery precipitates the profound ethical and theological dilemma faced by Israel's leadership in [Joshua 9:18-21](/joshua/9-18-21 "Joshua 9:18-21 - The Oath Upheld and Gibeonites Enslaved"), compelling them to grapple with the sanctity of an oath made under false pretenses.
* **Historical & Cultural Context:** The divine mandate for Israel's conquest of Canaan was unequivocal: to utterly destroy its idolatrous inhabitants, a command repeatedly emphasized in passages such as [Deuteronomy 7:1-5](/deuteronomy/7-1-5 "Deuteronomy 7:1-5 - God's Command to Destroy Canaanites") and [Deuteronomy 20:16-18](/deuteronomy/20-16-18 "Deuteronomy 20:16-18 - The Ban on Canaanite Cities"). This "ban" (Hebrew: *herem*) was not a display of arbitrary cruelty but a righteous judgment against the pervasive moral depravity and spiritual corruption of the Canaanite nations, designed to safeguard Israel's theological purity and covenant faithfulness. The Gibeonites, identified as Hivites, were explicitly among the peoples designated for destruction. The "third day" journey mentioned in the verse is culturally significant; in ancient Near Eastern travel, a three-day journey typically covered a relatively short distance, perhaps 30-50 miles, which dramatically highlighted the Gibeonites' proximity to Israel's camp at Gilgal. Gibeon itself was no minor settlement, but a formidable city, described in [Joshua 10:2](/joshua/10-2 "Joshua 10:2 - Gibeon's Significance and Military Strength") as "great, as one of the royal cities, and because all its men were mighty warriors," making their deception all the more audacious and the Israelites' oversight more profound.
* **Key Themes:** This verse profoundly contributes to several overarching themes within the book of Joshua and the broader Old Testament narrative. Firstly, it powerfully illustrates the **perilous consequences of hasty decisions and the critical failure to seek divine counsel**. Israel's leaders, relying solely on their own human judgment and outward appearances, were skillfully ensnared by a clever stratagem, demonstrating the inherent danger of operating without God's explicit guidance, a timeless principle echoed in [Proverbs 3:5-6](/proverbs/3-5-6 "Proverbs 3:5-6 - Trusting in the Lord with All Your Heart"). Secondly, the passage underscores the **binding nature and inviolable sanctity of oaths and covenants** within ancient Israelite culture. Despite the egregious deception, the Israelites felt compelled to honor their oath, fearing severe divine repercussions for breaking a promise made in the Lord's name, as articulated by the leaders in [Joshua 9:19](/joshua/9-19 "Joshua 9:19 - The Leaders' Commitment to the Oath"). Lastly, and perhaps most subtly, it reveals **God's overarching sovereignty even amidst human fallibility**. While Israel stumbled significantly, God's ultimate plan for the land and His chosen people continued to unfold, eventually integrating the Gibeonites into a subservient role, a development that would have its own complex and far-reaching implications for Israel's future history, as seen in later interactions in [2 Samuel 21](/2_samuel/21 "2 Samuel 21 - Saul's Violation of the Gibeonite Covenant").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Children (Hebrew, _bên'_):** (H1121) This term, often translated as "son," carries a broad semantic range, encompassing descendants, members of a group, or even those belonging to a particular quality or condition. In this context, "children of Israel" (H1121 H3478) refers to the collective body of the Israelite nation, emphasizing their corporate identity and responsibility under the covenant. It highlights that the entire community, through its representatives, was involved in the journey and discovery, and thus bore the consequences of the decision.
* **Gibeon (Hebrew, _Gibʻôwn'_):** (H1391) Derived from a root meaning "hill" or "elevated place," this name accurately describes the city's geographical prominence. Gibeon was indeed situated on a significant hill, strategically located in the territory later allotted to the tribe of Benjamin. Its name not only reflects its physical characteristic but also its importance as a major Hivite city, which would later become a significant Israelite city and a prominent high place for worship, as evidenced by Solomon's sacrifice there in [1 Kings 3:4](/1_kings/3-4 "1 Kings 3:4 - Solomon Sacrifices at Gibeon").
* **Day (Hebrew, _yôwm'_):** (H3117) This word signifies a literal day (from sunrise to sunset or one sunset to the next) but can also denote a defined period of time. In the phrase "on the third day," *yôwm* is crucial for establishing the immediate proximity of the Gibeonite cities to Israel's camp. This short duration of travel (three days) dramatically exposes the Gibeonites' lie about coming from a "very distant country" ([Joshua 9:6](/joshua/9-6 "Joshua 9:6 - Gibeonites' Claim of Distance")), making the Israelites' failure to discern the truth all the more glaring.

#### Verse Breakdown
* **"And the children of Israel journeyed, and came unto their cities on the third day."**: This clause details the immediate and direct action taken by the Israelite army and leadership following the covenant with the Gibeonites. The verb "journeyed" (Hebrew: *nâçaʻ*) implies a deliberate and purposeful movement from their encampment at Gilgal, indicating their intent to verify the Gibeonites' story or to escort them home. The crucial detail "on the third day" is not merely a temporal marker but a narrative device that immediately exposes the deception. A three-day journey in ancient times signified a relatively short distance, making it impossible for the Gibeonites to have traveled from a "very distant country." This swift discovery underscores the immediate and unavoidable consequences of Israel's unadvised decision.
* **"Now their cities [were] Gibeon, and Chephirah, and Beeroth, and Kirjathjearim."**: This concluding part of the verse explicitly names the four cities that comprised the Gibeonite confederacy. The precise naming of these cities serves to concretize the deception and highlight the direct violation of God's command to dispossess the Canaanite inhabitants. The geographical proximity of these specific cities to Israel's current position at Gilgal, coupled with their undeniable location within the very heart of the land of Canaan, irrefutably confirms the Gibeonites' elaborate lie and the Israelites' profound oversight.

#### Literary Devices
Joshua 9:17 masterfully employs several literary devices to amplify its narrative impact and theological significance. **Irony** is profoundly evident, as the Israelites, fresh from decisive victories achieved through divine guidance, are outwitted not by military might but by a cunning deception, leading them directly into a covenant with inhabitants they were commanded to utterly destroy. The mention of the "third day" journey, revealing the close proximity of the cities, injects a potent layer of **dramatic irony**, underscoring how easily the Israelites were fooled and how close the truth was to their grasp. The explicit naming of the specific cities, particularly **Kirjathjearim**, functions as a subtle yet significant **foreshadowing** for discerning readers, as this city would later play a pivotal role in Israelite history as a temporary resting place for the Ark of the Covenant ([1 Samuel 7:1](/1_samuel/7-1 "1 Samuel 7:1 - The Ark at Kirjathjearim")), demonstrating God's continued working through His people even amidst their failures and the unforeseen consequences of their actions. Furthermore, the narrative employs **contrast** between Israel's previous obedience and unwavering reliance on God (e.g., the conquest of Jericho) and their current lapse in judgment, highlighting the inherent vulnerability of even divinely guided leaders to human weakness and the deceptive schemes of their adversaries.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 9:17 stands as a stark and enduring reminder of the profound spiritual danger inherent in making significant decisions without diligent divine consultation. The Israelites' failure to inquire of the Lord before entering into a binding covenant, despite having clear and repeated commands regarding the inhabitants of Canaan, plunged them into a morally and theologically complex situation that would have long-lasting repercussions. This incident powerfully underscores the biblical principle that even actions undertaken with seemingly good intentions, if not rooted in God's revealed wisdom and guided by His Spirit, can lead to unforeseen and deeply challenging consequences. It also highlights the sacredness of oaths and covenants in God's eyes, demonstrating that commitments made, even under duress or deception, carry significant weight and cannot be easily dismissed without incurring divine displeasure. Ultimately, the verse illustrates the perennial tension between human fallibility and divine sovereignty, showing how God's overarching purposes can still advance even through the mistakes and shortcomings of His people, albeit often with difficult and complex implications for their journey of faith.

* [Proverbs 14:12](/proverbs/14-12 "Proverbs 14:12 - The Way That Seems Right to a Man")
* [Psalm 15:4](/psalms/15-4 "Psalm 15:4 - One Who Keeps His Oath Even to His Hurt")
* [Romans 8:28](/romans/8-28 "Romans 8:28 - God Works All Things for Good")

### REFLECTION AND APPLICATION
Joshua 9:17 offers profound and enduring lessons for contemporary believers, emphasizing the critical importance of spiritual discernment, patient waiting upon the Lord, and unwavering reliance on God's guidance in all areas of life. In a world saturated with persuasive voices, appealing opportunities, and clever deceptions, it is remarkably easy to be swayed by outward appearances or compelling arguments, much as the Israelites were by the Gibeonites' elaborate charade. This passage serves as a powerful call to pause before making any significant commitments—whether in the realm of relationships, career choices, financial decisions, or ministry endeavors—and to diligently seek the Lord's will through fervent prayer, careful and consistent study of His Word, and wise counsel from godly mentors. Hasty decisions, often driven by fear, ambition, impatience, or a lack of spiritual discipline, frequently lead to entanglements and consequences that can persist for a long time, impacting not only ourselves but also those within our sphere of influence. Furthermore, the Israelites' commitment to uphold their oath, despite the deception, serves as a poignant reminder of the profound value of integrity and the sacredness of our spoken word. Even when circumstances change, or we realize we have been misled, our commitment to truthfulness and honoring our promises, insofar as it aligns with God's higher commands, powerfully reflects His character and bears witness to His faithfulness in a world often devoid of such integrity.

#### Questions for Reflection
* **In what specific areas of my life am I most prone to making hasty decisions without diligently seeking God's counsel?**
* **How does my commitment to integrity and honoring my word, even when it's inconvenient, reflect my relationship with God and my witness to others?**
* **What practical and spiritual steps can I implement to cultivate greater discernment, patience, and a deeper reliance on the Holy Spirit in my daily decision-making process?**

### FAQ

**Why was it so important for the Israelites to consult the Lord before making treaties?**

Answer: It was critically important for the Israelites to consult the Lord before making treaties because their entire existence, their covenant relationship with God, and their success in the Promised Land were predicated upon their absolute obedience to God's specific commands. God had explicitly forbidden them from making treaties or covenants with the inhabitants of Canaan (e.g., [Exodus 23:32](/exodus/23-32 "Exodus 23:32 - No Covenant with Canaanites"), [Deuteronomy 7:2](/deuteronomy/7-2 "Deuteronomy 7:2 - God's Command to Destroy Canaanites")). This prohibition was not arbitrary; it was a protective measure designed to prevent Israel from adopting the idolatrous, immoral, and detestable practices of the Canaanites, which would inevitably lead to their spiritual corruption, the breaking of their covenant with Yahweh, and ultimately, divine judgment. By consulting the Lord, Israel would receive divine wisdom, be protected from deception, and ensure that their actions aligned perfectly with God's overarching redemptive plan for His people and the land. Their profound failure to do so, as highlighted in [Joshua 9:14](/joshua/9-14 "Joshua 9:14 - Israel's Failure to Consult God"), led directly to the complex and enduring dilemma described in [Joshua 9:17](/joshua/9-17 "The Discovery of Gibeon's Proximity"), demonstrating the severe consequences of operating outside divine counsel.

### CHRIST-CENTERED FULFILLMENT
Joshua 9:17, with its narrative of cunning deception, a binding oath, and the complex consequences of human error, finds profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The Gibeonites' desperate and deceptive attempt to secure peace and escape judgment through a false covenant powerfully illustrates humanity's inherent fallenness and its futile attempts to save itself or secure peace on its own terms. Yet, unlike the flawed and problematic covenant made by Joshua and the leaders of Israel, God's new covenant in Christ is not predicated on human deception or legalistic adherence, but on divine truth, perfect obedience, and an unbreakable, eternal oath. Jesus Christ is the ultimate fulfillment of all God's promises, the one who perfectly upholds the divine covenant, not through trickery or human strength, but through His perfect life, His sacrificial death on the cross, and His glorious resurrection. He is the true [Lamb of God, who takes away the sin of the world!](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), establishing a covenant of grace that genuinely reconciles fallen humanity to a holy God. Furthermore, just as the Gibeonites, through a flawed covenant, were incorporated into Israel in a subservient role, so too, through Christ, Gentiles who were once "aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world" ([Ephesians 2:12](/ephesians/2-12 "Ephesians 2:12 - Gentiles Without Christ")) are now, by the blood of Christ, brought near and made "fellow citizens with the saints and members of the household of God" ([Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - Fellow Citizens with the Saints")). The Gibeonite episode underscores humanity's desperate need for divine wisdom, a wisdom perfectly embodied in Christ, who is "the power of God and the wisdom of God" ([1 Corinthians 1:24](/1_corinthians/1-24 "1 Corinthians 1:24 - Christ the Wisdom of God")), guiding us away from the deceptions and pitfalls of the world and into the liberating truth of His saving grace.

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

Joshua 18:25

Gibeon, and Ramah, and Beeroth,

Joshua 18:28

And Zelah, Eleph, and Jebusi, which [is] Jerusalem, Gibeath, [and] Kirjath; fourteen cities with their villages. This [is] the inheritance of the children of Benjamin according to their families.

Ezra 2:25

The children of Kirjatharim, Chephirah, and Beeroth, seven hundred and forty and three.

Joshua 15:9

And the border was drawn from the top of the hill unto the fountain of the water of Nephtoah, and went out to the cities of mount Ephron; and the border was drawn to Baalah, which [is] Kirjathjearim:

Joshua 10:2

That they feared greatly, because Gibeon [was] a great city, as one of the royal cities, and because it [was] greater than Ai, and all the men thereof [were] mighty.

2 Chronicles 1:3

So Solomon, and all the congregation with him, went to the high place that [was] at Gibeon; for there was the tabernacle of the congregation of God, which Moses the servant of the LORD had made in the wilderness.

2 Chronicles 1:4

But the ark of God had David brought up from Kirjathjearim to [the place which] David had prepared for it: for he had pitched a tent for it at Jerusalem.