Joshua 9 12

Joshua 9:12 kjv

This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy:

Joshua 9:12 nkjv

This bread of ours we took hot for our provision from our houses on the day we departed to come to you. But now look, it is dry and moldy.

Joshua 9:12 niv

This bread of ours was warm when we packed it at home on the day we left to come to you. But now see how dry and moldy it is.

Joshua 9:12 esv

Here is our bread. It was still warm when we took it from our houses as our food for the journey on the day we set out to come to you, but now, behold, it is dry and crumbly.

Joshua 9:12 nlt

"This bread was hot from the ovens when we left our homes. But now, as you can see, it is dry and moldy.

Joshua 9 verses

Joshua 9 12 Meaning

Joshua 9:12 records a part of the Gibeonites' carefully crafted deception to convince the Israelite leaders that they were from a very distant land. They presented their travel provisions and clothing as evidence of a long and arduous journey. This verse highlights their "proof": old, moldy bread, and worn, torn, and mended clothes and sandals, all implying their great distance and suggesting their goods had deteriorated during extensive travel. Their aim was to elicit a covenant of peace from Israel, knowing that a holy war of extermination was commanded against nations near to Israel, but not those far off.

Joshua 9 12 Context

Joshua chapter 9 immediately follows Israel's decisive victories at Jericho and Ai, which instilled fear in the inhabitants of Canaan. The Gibeonites, understanding the "devotion to destruction" (herem) commanded by the Lord against nations within Canaan, devise a strategic deception to save themselves. They heard of Israel's military success and the unique covenant instructions from the Lord concerning how Israel was to treat distant nations differently from those in the promised land. While nearby cities were to be utterly destroyed, distant cities could be offered terms of peace, provided they became tributaries or servants (Deut 20:10-18). Recognizing this distinction, the Gibeonites presented themselves as delegates from a very distant land, carefully staging their appearance and provisions. The crucial error by the Israelite leaders, as revealed in Josh 9:14, was their failure to "inquire of the Lord" before making a treaty, relying instead on their own judgment based on the deceptive evidence presented.

Joshua 9 12 Word analysis

• This our bread: Hebrew: zeh lachmenu (זה לחמנו). "Lachem" (לחם) primarily means "bread" but can broadly refer to food or sustenance. The demonstrative "this" (zeh) points directly to the physical evidence. This was a core piece of their visual argument.
• we took out hot from our houses: Hebrew: cham hotzi'anuhu mibateinu (חם הוצאנוהו מבתנו). "Cham" (חם) means "hot" or "fresh." The emphasis on "hot" indicates that the bread was freshly baked and ready for immediate consumption at the start of their supposed long journey. This detail enhances the claim of great distance because it would have gone stale over a short time.
• when we set out to come to you: This phrase ties the hot bread directly to the beginning of their journey, establishing the timeline.
• but now, behold, it is dry and moldy: Hebrew: v'hinneh yabesh v'niqqodim hu' (והנה יבש ונקודים הוא).
  • dry: Hebrew: yabesh (יבש). Implies desiccation, indicating long exposure and lack of freshness.
  • moldy: Hebrew: niqqodim (נקודים). Literally means "spotted" or "dotted." In this context, it signifies moldy or crumbling due to age and moisture. This visible sign was critical to their pretense of extended travel and deterioration of provisions. The decay provided compelling visual "proof" of the duration and difficulty of their supposed journey.
• and these wineskins, which we filled: Hebrew: v'eleh nodot ha'yayin asher mille'nu (ואלה נדות היין אשר מלאנו). "Wineskins" (nodot ha'yayin) were typically made from animal hides. Their condition was a key indicator of age and wear from travel. New wineskins were supple and strong; old ones became brittle.
• were new, and behold, they are torn: Hebrew: chadashim v'hinneh nitqa'u (חדשים והנה נקרעו).
  • new: Hebrew: chadashim (חדשים). Indicates their initial condition at the start of the journey.
  • torn: Hebrew: nitqa'u (נקרעו). Literally "ripped" or "split." This implies bursting due to drying out or extensive use. New wine was not put into old wineskins (Matt 9:17) because old skins would crack; thus, new skins, if aged over a long journey, could certainly become torn.
• and these our garments and our sandals: Hebrew: v'elleh simlotenu v'na'alenu (ואלה שמלנו ונעלנו).
  • garments: Hebrew: simlot (שמלות). General term for clothing, specifically cloaks or outer garments, which would show wear quickly.
  • sandals: Hebrew: na'al (נעל). Footwear necessary for travel, notoriously subject to wear and tear.
• are old from the very long journey: Hebrew: balu meirov haderek m'od (בלו מרוב הדרך מאד).
  • old: Hebrew: balu (בלו). "Worn out," "worn away," or "decayed." This word speaks to extreme deterioration.
  • from the very long journey: This concluding phrase explicitly states the cause of the garments' and sandals' deteriorated state, linking all the physical evidence to their overarching claim of immense travel. This cumulative physical evidence created a convincing visual narrative of prolonged travel, crucial to their deception.

Joshua 9 12 Bonus section

The Gibeonites' deceptive presentation goes beyond mere appearance; it speaks to a deep understanding of human psychology and the protocols of ancient treaty-making. They understood that appearances could often override a thorough investigation, especially when presented with compelling 'facts.' The detailed nature of their "props"—specific wear and tear on items that would logically decay or break on a long journey—shows premeditation and resourcefulness. This act of deception, born of self-preservation, had long-lasting ramifications for Israel, resulting in a binding covenant that tested their obedience to God. Centuries later, during David's reign, the consequences of this treaty resurfaced when a famine occurred because King Saul had unjustly sought to annihilate the Gibeonites, breaking the solemn oath made in Joshua's time (2 Sam 21:1-6). This illustrates the enduring weight of oaths made before the Lord, even if initiated under deceptive pretenses.

Joshua 9 12 Commentary

Joshua 9:12 serves as a pivotal element in the Gibeonites' masterful deception, illustrating their shrewdness in exploiting Israel's war directives and the Israelite leaders' lack of spiritual discernment. The Gibeonites understood the covenant stipulations about treating distant versus near peoples and painstakingly manufactured "evidence" of their purported remote origin. The verse is a detailed list of their staged props: bread made "hot" to signify freshness at departure but now "dry and moldy" from transit; wineskins initially "new" but now "torn" and leaking; and "garments and sandals" declared "old" and worn from an implied "very long journey." Every item was a visual cue, appealing to the Israelite's logical deductions rather than prompting them to seek the Lord's will. The deception succeeded not only due to the Gibeonites' craftiness but crucially because the Israelite leaders failed to consult God (Josh 9:14), choosing instead to rely on what appeared to be common sense. This reliance on human judgment, devoid of divine inquiry, led to an oath made in error, binding Israel to a covenant with a Canaanite people against God's explicit command for their eradication.