Joshua 9 8

Joshua 9:8 kjv

And they said unto Joshua, We are thy servants. And Joshua said unto them, Who are ye? and from whence come ye?

Joshua 9:8 nkjv

But they said to Joshua, "We are your servants." And Joshua said to them, "Who are you, and where do you come from?"

Joshua 9:8 niv

"We are your servants," they said to Joshua. But Joshua asked, "Who are you and where do you come from?"

Joshua 9:8 esv

They said to Joshua, "We are your servants." And Joshua said to them, "Who are you? And where do you come from?"

Joshua 9:8 nlt

They replied, "We are your servants." "But who are you?" Joshua demanded. "Where do you come from?"

Joshua 9 verses

Joshua 9 8 Meaning

Joshua 9:8 captures the opening moments of the Gibeonites' clever deception. Having approached the Israelites under the guise of weary travelers from a distant land, they declare themselves as "servants" to Joshua. This declaration is a calculated act of humility and submission, seeking to elicit a favorable response and circumvent the divine command to destroy the inhabitants of Canaan. Joshua, sensing a discrepancy or exercising prudence, responds with direct, probing questions about their true identity and origin, "Who are you? And where do you come from?" His inquiry signifies initial caution before full engagement.

Joshua 9 8 Context

Joshua 9:8 follows Israel's resounding victories against Jericho (chapter 6) and Ai (chapter 8). The news of these formidable victories has spread throughout Canaan, causing widespread fear and dismay among the local kings (Josh 9:1-2). In contrast to other Canaanite kings who banded together for war (Josh 9:1), the Gibeonites, renowned for their power, chose a different strategy: deception. Aware of God's command to utterly destroy the inhabitants of the land (Deu 7:1-6), they craft a ruse to secure a covenant of peace. They masquerade as exhausted envoys from a very distant land, with worn-out clothes, mended wineskins, dry and moldy bread (Josh 9:4-5). This verse marks their direct approach to Joshua and his immediate, discerning response. It sets the stage for the flawed covenant that Israel, without consulting the LORD, will make.

Joshua 9 8 Word analysis

• They said to Joshua (וַיֹּאמְרוּ אֶל-יְהוֹשֻׁעַ - vayyom'ru el-Yehoshuaʿ): The initial statement comes from the Gibeonite delegation. The plural verb vayyom'ru indicates the collective voice of the emissaries presenting their false identity.
• "We are your servants." (עֲבָדֶיךָ אֲנָחְנוּ - ʿavadheykha anachnu):
  • "We" (anachnu): The independent pronoun emphasizes who they claim to be, directly associating themselves with subservience.
  • "your servants" (ʿavadheykha): The word ʿeved (singular) means "servant" or "slave." In ancient Near Eastern culture, declaring oneself a "servant" to a king or conqueror was a standard form of humble submission, often intended to elicit mercy or a covenant of protection rather than conflict. It positions the speaker as inferior and vulnerable, appealing to the suzerain's magnanimity. This claim was highly strategic, as Israel was commanded to show no mercy (Deu 7:2). By portraying themselves as already subdued and not posing a threat, they hoped to bypass the direct conflict.
• And Joshua said to them (וַיֹּאמֶר לָהֶם יְהוֹשֻׁעַ - vayyomer lahem Yehoshuaʿ): Indicates Joshua's direct response, signifying his assumption of authority and initial skepticism.
• "Who are you?" (מִי אַתֶּם - mi attem):
  • "Who" (mi): This interrogative pronoun immediately questions their identity and background. Joshua doesn't immediately accept their simple declaration of servitude but presses for more fundamental information about their origin and allegiance. It suggests a sense that something might not be as it seems.
  • "you?" (attem): The plural pronoun addresses the whole delegation.
• "And where do you come from?" (וּמֵאַיִן בָּאתֶם - u-me'ayin ba'tem):
  • "And where" (u-me'ayin): A crucial follow-up, directly challenging their story of distant travel. The Israelites were specifically forbidden to make covenants with those dwelling "within the land" but were allowed to offer terms of peace to "very far off" cities (Deut 20:10-18). Their origin was key to discerning if a covenant could even be considered under God's law.
  • "do you come from?" (ba'tem): The perfect tense verb "have come" reinforces the question about their point of departure and their journey.

Words-group by words-group analysis:

• "We are your servants.": This phrase, ʿavadheykha anachnu, is a carefully chosen plea designed to establish immediate rapport and convey non-threatening intentions. It's a linguistic and cultural ploy. Had they presented themselves as equal kings or even strong adversaries, the immediate Israelite response would likely have been hostility in line with their mission to conquer. This phrasing implies seeking submission and safety, subtly manipulating Israel's disposition.
• "Who are you? And where do you come from?": These two short questions are the cornerstone of Joshua’s initial prudence. They represent the core of verification. In the context of ancient warfare and conquest, knowing the precise identity and territorial origin of an approaching group was paramount for determining whether they were enemies to be destroyed, allies, or a group seeking terms of surrender allowed by divine law (e.g., from outside Canaan). While Joshua showed a commendable initial wariness, his fatal flaw, detailed in the subsequent verses, was failing to consult the LORD after receiving the deceptive answer. The questions themselves were good; the subsequent lack of spiritual discernment was the problem.

Joshua 9 8 Bonus section

The Hebrew word for "servants," ʿavadheykha, comes from the root ʿavad, meaning "to work," "to serve," or "to worship." This broad semantic range highlights the Gibeonites' intended portrayal: not merely a contractual service but a position of abject submission akin to slavery or religious devotion to a superior. This choice of words aims to convey their utter vulnerability and dependence, strengthening their deceptive plea for mercy. The entire encounter showcases the clash between the physical reality (tired travelers) versus the spiritual truth (local enemies to be dispossessed). The narrative also implicitly presents a contrast between Gibeon's fear-driven strategic planning (human wisdom applied for self-preservation) and Israel's mission to obey God without deviation, illustrating the temptation for God's people to rely on sight rather than faith and consultation with the Almighty.

Joshua 9 8 Commentary

Joshua 9:8 acts as the pivotal opening in the Gibeonite narrative, encapsulating both clever deception and nascent, though ultimately incomplete, discernment. The Gibeonites' calculated self-identification as "servants" was a masterful act of diplomacy and self-preservation, exploiting the cultural norms of surrender to avoid certain destruction. By proclaiming themselves humble supplicants, they appealed to a sense of leniency while strategically hiding their true proximity and identity, which would have put them directly under God's extermination order. Joshua's immediate interrogation, "Who are you? And where do you come from?", reveals a commendable initial caution. He doesn't simply accept their claim at face value, recognizing that identity and origin were crucial to discerning how to apply God's commands regarding the inhabitants of Canaan. This question indicates a mind seeking information, essential for adherence to divine directives or human agreements. However, this verse also subtly foreshadows the later lapse in judgment, where despite this initial skepticism, Joshua and the leaders would ultimately fail to inquire of the LORD (Josh 9:14), relying instead on their own flawed assessment of the Gibeonites' convincing disguise. This oversight would lead to a binding, yet problematic, covenant, highlighting the importance of not just human wisdom, but ultimately, divine guidance in all decisions.