Joshua 9 15

Joshua 9:15 kjv

And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them.

Joshua 9:15 nkjv

So Joshua made peace with them, and made a covenant with them to let them live; and the rulers of the congregation swore to them.

Joshua 9:15 niv

Then Joshua made a treaty of peace with them to let them live, and the leaders of the assembly ratified it by oath.

Joshua 9:15 esv

And Joshua made peace with them and made a covenant with them, to let them live, and the leaders of the congregation swore to them.

Joshua 9:15 nlt

Then Joshua made a peace treaty with them and guaranteed their safety, and the leaders of the community ratified their agreement with a binding oath.

Joshua 9 verses

Joshua 9 15 Meaning

This verse details the formal agreement reached between Joshua, representing the Israelites, and the Gibeonites. It states that Joshua established peace with them and "cut" a covenant (a binding treaty) that explicitly guaranteed their survival ("to let them live"). The covenant was further solidified and made unbreakable by the sworn oath of the "princes of the congregation," the tribal leaders who represented the entire assembly of Israel. This act signifies Israel's commitment to the Gibeonites, despite the deception through which the alliance was forged.

Joshua 9 15 Context

Joshua 9:15 is situated within the narrative of Israel's conquest of Canaan following the fall of Jericho and Ai. Specifically, it follows the clever deception by the Gibeonites, who, feigning being from a distant land, sought a peace treaty with Israel. The Israelites, particularly their leaders, were deceived because they "did not ask counsel from the LORD" (Josh 9:14). This oversight led them to enter into a solemn covenant, a binding agreement reinforced by a sworn oath, which was contrary to God's direct command to make no covenants with the inhabitants of Canaan and to utterly destroy them (Deut 7:2, 20:16-18). Despite the deceit, the subsequent narrative reveals that Israel upheld this oath due to the high sanctity placed on such sworn vows in ancient Near Eastern culture and, more importantly, because they feared incurring divine judgment for breaking a sworn covenant. This event underscores the significant consequences of acting without divine consultation and the weighty responsibility of maintaining sworn promises, even when made under duress or deception.

Joshua 9 15 Word analysis

• And Joshua made peace (וַיַּשְׁלֵם יְהוֹשֻׁעַ, vayyashlem Yehoshua): The verb vayyashlem (made peace) comes from the root shalem, meaning "to be whole, complete, sound." Here, in the Hiphil stem, it means "to bring to completion, to make peace." It indicates more than a cessation of hostilities; it signifies the establishment of a formal, holistic agreement, aiming for a state of mutual well-being or non-aggression, even if based on false premises.
• with them (אִתָּם, ittām): Direct and immediate party to the agreement.
• and made a covenant (וַיִּכְרֹת לָהֶם בְּרִית, vayyikhrōth lāhem berîth): The phrase karat berith (to cut a covenant) is a standard Hebrew idiom for establishing a formal, binding treaty or agreement. It historically refers to the ancient practice of sacrificing an animal and dividing it into two, with the parties walking between the pieces, symbolizing the fate of either party if they broke the covenant (cf. Gen 15). A berith (covenant) in the biblical context is a solemn and unchangeable bond, often divinely witnessed, implying legal and moral obligations.
• with them (לָהֶם, lāhem): Again emphasizes the parties directly involved.
• to let them live (לְהַחֲיֹותָם, lehaḥayotam): From the root hayah (to live). In the Hiphil stem, it means "to cause to live, preserve life." This phrase highlights the critical outcome the Gibeonites sought: preservation of their lives, in stark contrast to God's command to utterly destroy the Canaanite inhabitants. This was the specific term of the covenant that distinguished it from a general treaty.
• and the princes of the congregation (וּנְשִׂיאֵי הָעֵדָה, uněsî'ê hā'ēdâ): Nesi'ei means "princes" or "chiefs," derived from nasa (to lift up), indicating leaders elevated above others. Ha'edah (the congregation, assembly, community) refers to the collective body of Israel. These were the seventy elders and other heads of tribes or families who held authority alongside Joshua. Their participation validates the covenant as a commitment made by the entire nation, not just Joshua as an individual.
• sware unto them (וַיִּשָּׁבְעוּ לָהֶם, vayyishshāvʿû lāhem): The verb vayyishshav'u (they swore) from the root shaba (to swear an oath). Taking an oath in the ANE involved invoking a divine power as a witness and guarantor of the commitment. Breaking such an oath was believed to incur divine wrath. This action made the covenant incredibly solemn and binding, demonstrating that the Israelite leaders perceived their word given in an oath as inviolable, even if obtained by trickery. This reflects the high sanctity of an oath under Mosaic Law, as God Himself is faithful to His own oaths.

Words-group Analysis

• "Joshua made peace... and made a covenant... to let them live": This phrase describes the legal action taken by Joshua on behalf of Israel. It denotes a formal, deliberate act that bound Israel, with "let them live" being the central concession desired by the Gibeonites and agreed upon by Israel, despite God's earlier command.
• "princes of the congregation sware unto them": This phrase emphasizes the collective, national assent to the covenant. The "princes" signify the highest spiritual and civil authority after Joshua, transforming a mere agreement into a sacred, inviolable oath binding upon all Israel, backed by the implied invocation of Yahweh as witness. Their oath signifies a critical failure to consult God (v.14), yet a subsequent commitment to human integrity and fear of God's name attached to a sworn vow.

Joshua 9 15 Bonus section

The act of "cutting a covenant" was a deeply ritualistic practice in the Ancient Near East, emphasizing the life-and-death consequences of breaking such an agreement. While Israel fell into deception, their adherence to the sworn covenant, despite its problematic origin, highlights the seriousness of oaths under biblical law and reflects on the integrity expected of God's people. This situation demonstrates a paradox: Israel failed to consult the Lord as commanded (Josh 9:14), yet their subsequent adherence to the covenant they made, even one made deceptively, ultimately showcased their fear of God's name being attached to a broken oath (as seen in the later famine during King David's reign, 2 Sam 21). This showcases how God allows human choices and errors to unfold while upholding principles such as the sanctity of vows and ensuring that even through imperfect obedience, His larger purposes can be revealed.

Joshua 9 15 Commentary

Joshua 9:15 records the fatal, yet ethically complex, commitment made by the Israelite leadership to the deceptive Gibeonites. Lacking divine consultation (v.14), they engaged in treaty-making, violating the explicit command to not make covenants with the inhabitants of Canaan and to utterly destroy them. The terms, specifically to "let them live," stand in direct opposition to the command for "utter destruction" (cherem). However, once sworn, particularly by the representative leaders invoking an oath (implicitly invoking the Lord's name or at least their God-fearing character), the covenant became supernaturally binding. This verse underscores the sacredness and inviolability of an oath in God's eyes and within ANE legal traditions. Despite the deception, Israel was bound to honor their word, leading to later ramifications (2 Sam 21). This event serves as a stark lesson on the consequences of human presumptuousness and the paramount importance of seeking God's counsel in all decisions, while also highlighting the integrity God demands regarding keeping one's word.