Joshua 9 11

Joshua 9:11 kjv

Wherefore our elders and all the inhabitants of our country spake to us, saying, Take victuals with you for the journey, and go to meet them, and say unto them, We are your servants: therefore now make ye a league with us.

Joshua 9:11 nkjv

Therefore our elders and all the inhabitants of our country spoke to us, saying, 'Take provisions with you for the journey, and go to meet them, and say to them, "We are your servants; now therefore, make a covenant with us." '

Joshua 9:11 niv

And our elders and all those living in our country said to us, 'Take provisions for your journey; go and meet them and say to them, "We are your servants; make a treaty with us."?'

Joshua 9:11 esv

So our elders and all the inhabitants of our country said to us, 'Take provisions in your hand for the journey and go to meet them and say to them, "We are your servants. Come now, make a covenant with us."'

Joshua 9:11 nlt

So our elders and all our people instructed us, 'Take supplies for a long journey. Go meet with the people of Israel and tell them, "We are your servants; please make a treaty with us."'

Joshua 9 verses

Joshua 9 11 Meaning

Joshua 9:11 describes the fabricated instructions given to the Gibeonite delegation by their supposed elders and all the people, intended to deceive Israel into believing they came from a very distant land. This narrative was crucial to their elaborate ruse, allowing them to solicit a peace treaty and avoid the destruction commanded for the local Canaanite inhabitants. Their plea presented them as humble servants seeking an urgent covenant, painting a picture of an extensive journey undertaken by the unified decision of a far-off nation.

Joshua 9 11 Context

Joshua chapter 9 opens with the reaction of the kings west of the Jordan after hearing of Israel's devastating victories at Jericho and Ai (Josh 9:1-2). Unlike these kings who prepared for war, the Gibeonites chose a strategy of deception for self-preservation (Josh 9:3-6). Being a large, royal city (Josh 10:2) and part of the Amorite league, they were designated for complete destruction under God's commands (Deut 7:1-5). Joshua 9:11 forms part of their elaborate lie to convince Joshua and the leaders of Israel that they were from a very distant land, too far for the ban of destruction to apply. This specific verse portrays them recalling their fictional instructions to pack meager provisions for a long journey and to immediately seek a "covenant" with Israel, framing their appeal as a communal decision from an unrelated nation. The context tragically culminates in Israel's leaders making a treaty with them without seeking the Lord's counsel (Josh 9:14), a clear disobedience to divine instruction with long-term consequences.

Word Analysis

• So: (Hebrew: וַיֹּאמְרוּ, vayomeru, "And they said") - This introductory word links directly to the preceding narrative where the Gibeonites decide on their deceptive plan. It indicates the commencement of their crafted story.
• our elders: (Hebrew: זִקְנֵינוּ, zikeneynu) - "Elders" refers to revered, older men in positions of authority or wisdom within the community. The Gibeonites' mention of "our elders" lends an air of legitimacy and formality to their plea. It suggests their mission was not arbitrary but an official, well-considered decision from established leadership, mirroring the respected role of elders in Israelite society.
• and all the inhabitants: (Hebrew: וְכָל יֹשְׁבֵי, vechol yoshvei, "and all dwellers/sitters of") - This phrase implies broad communal consensus, not just a few individuals or leaders. By claiming all the inhabitants agreed, the Gibeonites added weight and authority to their false story, presenting a united national front. It differentiates them from merely a few fearful individuals, claiming representativeness of an entire "country."
• of our country: (Hebrew: אַרְצֵנוּ, artzenu) - "Country" denotes their homeland, emphasizing its supposed geographic distance from Canaan. This claim was fundamental to their deception, as the laws of war differed for far-off lands (Deut 20:10-15) compared to immediate Canaanite inhabitants.
• spoke to us, saying: (Hebrew: אֵלֵינוּ לֵאמֹר, elenu lemor, "to us saying") - Standard biblical idiom to introduce direct speech or a command, making the relayed instruction sound authoritative and authentic, like a true directive from their "country."
• Take provisions: (Hebrew: קְחוּ לָכֶם צֵידָה, kechu lachem tzedah, "take for yourselves provision/food") - Refers to carrying supplies for travel. This detail helps authenticate their claim of a long journey; their actual provisions were old and moldy, evidence of their fabricated hardship.
• with you: Implies personal preparation for a demanding trip.
• for the journey: (Hebrew: לַמַּסָּע, lamassa, "for the expedition/travel") - Explicitly states the purpose of the provisions. The Gibeonites deliberately emphasized "the journey" to convince the Israelites of their distant origin. This was a crucial piece of circumstantial "evidence" for their deception.
• and go to meet them: Direct instruction for their envoys to confront or engage the Israelites, portraying an initiative from their "distant land."
• and say to them: Standard introductory phrase for conveying the message itself.
• "We are your servants": (Hebrew: עֲבָדֶיךָ אֲנַחְנוּ, avadeykha anachnu, "Your servants are we") - A declaration of humility and submission often used by those seeking favor or alliance from a powerful superior. This was a tactical phrase designed to disarm Israel and bypass any aggressive stance. It signals their intent for peace rather than conflict, a prerequisite for any covenant request.
• therefore: (Hebrew: וְעַתָּה, ve'attah, "and now") - Connects their humble declaration to the subsequent request, implying a logical conclusion. Often used in legal or covenant contexts to initiate a petition.
• make a covenant: (Hebrew: כִּרְתוּ לָנוּ בְרִית, kiretu lanu berit, "cut for us a covenant") - To establish a binding agreement, often sealed by a ritual act such as cutting an animal and passing between the pieces. A berit (covenant) in the biblical sense is a solemn, formal, and binding agreement between two parties, typically involving promises, conditions, and curses for disobedience. By asking for a "covenant," they aimed to appeal to a deeply ingrained practice within Israelite culture, one often invoked with God Himself (e.g., God's covenant with Noah, Abraham, Moses). This request made it incredibly difficult for Israel to go back on their word once the treaty was established.
• with us now": (Hebrew: אִתָּנוּ עָתָּה, ittanu attah) - The addition of "now" expresses urgency. It pressed the Israelites to make an immediate decision, leaving less time for inquiry, prayer, or careful consideration that might expose the Gibeonites' lie.

Joshua 9 11 Commentary

Joshua 9:11 is a meticulously crafted part of the Gibeonite deception. By portraying the decision to seek a covenant as emanating from "our elders" and "all the inhabitants" of their distant "country," they established an undeniable facade of legitimate authority and widespread consensus. This lent weight to their mission and made their plea for a treaty seem like a well-considered diplomatic overture rather than a desperate attempt at survival. The details of "taking provisions for the journey" were integral to their charade, designed to physically demonstrate their alleged distant origin, complementing their tattered clothing and stale food. Their use of "we are your servants" expressed a humble subservience, carefully chosen to illicit mercy and prevent an aggressive stance from Israel. Ultimately, their request to "make a covenant with us now" was a calculated move to secure a binding agreement under the guise of fear and desperation from a far-off land, playing on Israel's legal understanding of treaties while sidestepping God's explicit command regarding nearby nations. This highlights the dangers of human cunning overriding spiritual discernment when divine consultation is neglected.

Bonus Section

• The Gibeonites' strategy indicates their detailed awareness of Israel's actions and possibly even their laws concerning warfare against distant versus nearby peoples (Deut 20). This suggests they had spies or had gathered information following Israel's victories at Jericho and Ai.
• The "cutting of a covenant" (karat berit) was a deeply symbolic and religiously significant act in the ancient Near East and especially for Israel. It typically involved dire curses on the party that would break the agreement, invoking divine witness. The Gibeonites, by appealing to this term, essentially put themselves under the protection of Israel's God, knowing Israel took such oaths seriously.
• This verse underscores the spiritual danger of deception and highlights Israel's failure to consult the Lord, showcasing the pitfalls of relying on human senses and apparent circumstances rather than divine wisdom (Prov 3:5-6).
• The Gibeonites' fear-driven cunning ultimately led to a servile role for them in Israel (Josh 9:23), serving as woodcutters and water carriers, a stark contrast to their previous status as a great city. This serves as a cautionary tale of immediate survival coming at the cost of long-term freedom.