Joshua 8 33

Joshua 8:33 kjv

And all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, which bare the ark of the covenant of the LORD, as well the stranger, as he that was born among them; half of them over against mount Gerizim, and half of them over against mount Ebal; as Moses the servant of the LORD had commanded before, that they should bless the people of Israel.

Joshua 8:33 nkjv

Then all Israel, with their elders and officers and judges, stood on either side of the ark before the priests, the Levites, who bore the ark of the covenant of the LORD, the stranger as well as he who was born among them. Half of them were in front of Mount Gerizim and half of them in front of Mount Ebal, as Moses the servant of the LORD had commanded before, that they should bless the people of Israel.

Joshua 8:33 niv

All the Israelites, with their elders, officials and judges, were standing on both sides of the ark of the covenant of the LORD, facing the Levitical priests who carried it. Both the foreigners living among them and the native-born were there. Half of the people stood in front of Mount Gerizim and half of them in front of Mount Ebal, as Moses the servant of the LORD had formerly commanded when he gave instructions to bless the people of Israel.

Joshua 8:33 esv

And all Israel, sojourner as well as native born, with their elders and officers and their judges, stood on opposite sides of the ark before the Levitical priests who carried the ark of the covenant of the LORD, half of them in front of Mount Gerizim and half of them in front of Mount Ebal, just as Moses the servant of the LORD had commanded at the first, to bless the people of Israel.

Joshua 8:33 nlt

Then all the Israelites ? foreigners and native-born alike ? along with the elders, officers, and judges, were divided into two groups. One group stood in front of Mount Gerizim, the other in front of Mount Ebal. Each group faced the other, and between them stood the Levitical priests carrying the Ark of the LORD's Covenant. This was all done according to the commands that Moses, the servant of the LORD, had previously given for blessing the people of Israel.

Joshua 8 verses

Joshua 8 33 Meaning

Joshua 8:33 describes a pivotal moment in Israel's history upon entering the Promised Land: the fulfillment of Moses' command to publicly affirm the Mosaic covenant at Shechem, positioned between Mount Gerizim and Mount Ebal. It details the precise arrangement of "all Israel" – including their leadership, priests, and even resident aliens – surrounding the Ark of the Covenant, with half the congregation facing Mount Gerizim and the other half facing Mount Ebal, ready to receive the blessings and curses of the Law. This act underscores their immediate and comprehensive submission to the Lord's commands before fully possessing the land.

Joshua 8 33 Context

Joshua 8:33 takes place immediately after Israel's victory over Ai, following a previous defeat and confession of sin (Achan's sin). The chapter demonstrates Joshua's complete obedience to the Lord's commands. Once the military campaign against Ai is successfully concluded, Joshua prioritizes the spiritual renewal and commitment to God's Law, even interrupting the conquest. This sacred ceremony occurred at Shechem, a natural amphitheater formed by Mount Gerizim to the south and Mount Ebal to the north. This geographical location was explicitly commanded by Moses (Deut 11:29-30) for the formal covenant ceremony, which included inscribing the Law on plastered stones (Josh 8:30-32) and publicly reading it. This event serves as a foundational act, establishing Israel's claim to the land not merely by military might, but by covenant with the Lord, reaffirming their identity as God's people bound by His Law before fully occupying Canaan. It also strongly countered Canaanite polytheism and chaotic idol worship by reaffirming Yahweh as the sole divine authority and source of their prosperity in the land.

Joshua 8 33 Word analysis

• And all Israel, and their elders, and officers, and their judges:
  • And all Israel (וְכָל יִשְׂרָאֵל, v'chol Yisra'el): "All Israel" denotes comprehensive national participation and unity, encompassing all tribes and individuals. This signifies corporate accountability and collective assent to the covenant, showing the unified dedication to God's commands at the dawn of their nationhood in the land. It also includes the full spectrum of the community, not just fighting men.
  • elders (זְקֵנִים, zeqenim): Represents the seasoned leaders, tribal heads, and patriarchal figures who guided the people through counsel and tradition. They were the key decision-makers and upholders of community standards.
  • officers (שׁוֹטְרִים, shoterim): These were administrative officials or scribes, often responsible for maintaining records, managing public affairs, enforcing directives, and organizing the people, highlighting order and administrative structure in the assembly.
  • judges (שֹׁפְטִים, shophetim): Individuals responsible for rendering legal decisions, upholding justice, and mediating disputes within the community. Their presence underscores the legal and judicial commitment to the Law being affirmed. This tri-part leadership structure highlights the comprehensive and ordered participation of the entire leadership framework.
• stood (עָמְדוּ, amdu): From the verb עָמַד (amad), "to stand." Implies a posture of respect, readiness, and attentiveness. It signifies a solemn, official stance for witnessing and participating in a significant event.
• on this side the ark and on that side: Refers to the physical positioning, emphasizing that the congregation was arrayed to either side, effectively surrounding or forming a double line around the central Ark. This setup visually prepared for the division facing the two mountains.
• before the priests the Levites, which bare the ark of the covenant of the Lord:
  • priests the Levites (הַכֹּהֲנִים הַלְוִיִּם, hakohanim haLeviyim): Identifies the specific roles: priests (from Aaron's line, performing sacred service) and Levites (from the tribe of Levi, assigned to assist priests and care for sacred objects). They were the divinely appointed custodians of the Ark and mediators of the covenant.
  • bare (נֹשְׂאִים, nose'im): From the verb נָשָׂא (nasa), "to carry" or "to bear." Refers to their duty of carrying the sacred Ark. This action emphasizes the Ark's central and vital role as the symbol of God's presence and covenant with Israel.
  • the ark of the covenant of the Lord (אֲרוֹן בְּרִית יְהוָה, aron berit YHWH): The most sacred object in Israel, containing the tablets of the Ten Commandments. It represents God's dwelling among His people and the tangible representation of His covenant relationship. Its central position highlights that the ceremony revolves around God's presence and His Law.
• as well the stranger, as he that was born among them;
  • stranger (הַגֵּר, hagger): Refers to the ger or sojourner, a non-Israelite who resided permanently or semi-permanently within Israelite society and typically adhered to the basic laws and customs. This inclusion signifies the covenant's expansive nature, extending God's blessings and requirements beyond ethnic Israelites, highlighting the divine concern for all who choose to join His people (Ex 12:49, Lev 19:33-34).
  • born among them (הָאֶזְרָח, ha'ezrach): Refers to the native-born Israelite. The phrase contrasts natives with strangers, demonstrating the universality of the covenant's claims on everyone dwelling within the land of Israel, regardless of birth or origin.
• half of them over against mount Gerizim, and half of them over against mount Ebal;
  • mount Gerizim (הַר גְּרִזִים, har Gerizim): The mountain designated for pronouncing the blessings of the Law (Deut 11:29; Deut 27:12). Symbolically, it points to God's promises of life and prosperity for obedience.
  • mount Ebal (הַר עֵיבָל, har Ebal): The mountain designated for pronouncing the curses of the Law (Deut 11:29; Deut 27:13). Symbolically, it points to the consequences of disobedience, underscoring the serious nature of the covenant. The physical separation emphasizes the clear distinction between the two paths: blessing or curse.
• as Moses the servant of the Lord had commanded before, that they should bless the people of Israel.
  • as Moses the servant of the Lord had commanded before (כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד יְהוָה מִבָּרִאשֹׁנָה, ka'asher tzivah Moshe eved YHWH miBarishonah): Explicitly links Joshua's actions to the divine instructions given through Moses. This validates the entire ceremony as a faithful act of obedience and confirms Joshua's leadership as Moses' divinely appointed successor. "Servant of the Lord" (eved YHWH) is a highly honorific title signifying complete dedication and faithfulness to God's will.
  • commanded (צִוָּה, tzivah): Denotes a direct, authoritative instruction from God via His appointed prophet.
  • that they should bless the people of Israel (לְבָרֵךְ אֶת־הָעָם אֶת־יִשְׂרָאֵל, lebarekh et-ha'am et-Yisrael): Specifies the immediate purpose of the ceremony—to pronounce blessings. While curses were also declared (as seen in Josh 8:34), the verse foregrounds the intent of God's covenant: for His people to receive blessing through obedience, emphasizing the positive goal of the covenant.

Joshua 8 33 Bonus section

This act at Shechem in Joshua 8:33 is considered one of the most important ceremonies in Israel's early history in Canaan, rivaling the Exodus event in its foundational significance for establishing their identity as a covenant nation in the land. The strategic timing, immediately following a military conquest, highlights a theological priority: obedience to God's word transcends military success and even initial land possession. It signifies that the terms of occupying the land were paramount, rather than just the occupation itself. The specific details of the ceremony, down to the positioning of people and sacred objects, reveal the highly ritualized and performative nature of ancient Near Eastern covenants, yet uniquely centered on a holy God and His Law. The explicit mention of the "stranger" (ger) is a significant point of theological development, anticipating a more inclusive understanding of God's people found in later prophecies (e.g., Isa 56) and ultimately fulfilled in the New Covenant through Christ, where nationality and ethnicity no longer define access to God's blessings. The Gerizim-Ebal dualism creates a profound auditory experience (as implied in Deuteronomy, with Levites shouting curses/blessings), impressing upon every listener the non-negotiable choice presented by God's Law: life and blessing through obedience, or death and curse through disobedience.

Joshua 8 33 Commentary

Joshua 8:33 records a profound moment of national dedication, fulfilling Moses' detailed instructions from Deuteronomy. After the significant military success at Ai, Israel pauses their conquest to reaffirm their allegiance to God's Law. This sequence teaches that military victory and earthly possession are secondary to spiritual obedience and fidelity to the covenant. The diverse gathering – leaders, common people, and foreigners alike – positioned centrally around the Ark and geographically divided between Gerizim (blessings) and Ebal (curses), vividly illustrates the foundational truth of Israel's existence: their blessings in the land were contingent upon their adherence to God's commands. This act established their identity, not merely as an ethnic group, but as a covenant people. It also subtly reinforces monotheism and Israel's unique relationship with Yahweh, standing in stark contrast to the surrounding pagan cultures. This ceremony underscores the absolute authority of the Law given through Moses, affirming Joshua's faithful leadership and setting a precedent for future generations that the Word of God must always be at the heart of their national life and destiny.