King James Version

What Does Joshua 5:2 Mean?

Joshua 5:2 in the King James Version says “At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second t...” — study this verse from Joshua chapter 5 with commentary, cross-references, and original Hebrew word analysis.

“At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time. sharp: or, knives of flints”

Joshua 5:2 · KJV

Context

1

And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel.

2

At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time. sharp: or, knives of flints

3

And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins. sharp: or, knives of flints the hill: or, Gibeah-haaraloth

4

And this is the cause why Joshua did circumcise: All the people that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt.

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Commentary

KJV Study Commentary
At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time.

The command to renew circumcision marks a crucial moment of covenant renewal before military engagement. The phrase "at that time" (ba'et hahi, בָּעֵת הַהִיא) specifically refers to the period after crossing Jordan but before conquering Jericho—a time when Canaanite demoralization (verse 1) created a strategic window. The Hebrew charavot tsurim (חַרְבוֹת צֻרִים, "sharp knives") literally means "flint knives," indicating use of stone tools for this ceremonial act even though bronze and iron were available.

The phrase "circumcise again" (shub mul, שׁוּב מוּל) literally means "return circumcise" or "circumcise a second time." This doesn't mean re-circumcising previously circumcised individuals but renewing the practice that had lapsed during wilderness wandering (explained in verses 4-7). The entire generation born in the wilderness—those who would conquer Canaan—remained uncircumcised, outside the covenant sign God established with Abraham (Genesis 17:9-14).

Theologically, this demonstrates that covenant privileges require covenant obedience. Military victory would come through divine power, but God's people must first return to covenant faithfulness symbolized in circumcision. The timing is significant—circumcision would temporarily incapacitate the warriors (compare Genesis 34:25), making Israel vulnerable to attack. Yet God commanded it, testing whether they would trust Him or prioritize military pragmatism. This illustrates that obedience to God's commands must precede reliance on His promises—faith without works is dead (James 2:26).

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Historical & Cultural Context

Circumcision originated with Abraham's covenant (Genesis 17:10-14), serving as the physical sign of covenant membership for males. Egyptian records and mummies confirm that circumcision was practiced by various ancient peoples, but its covenantal significance in Israel was unique. For Israel, circumcision symbolized not merely ethnic identity but covenant relationship with Yahweh, marking the male organ of generation to signify that covenant blessing passed through family lines.

During the forty years of wilderness wandering, circumcision ceased—possibly due to logistical challenges of moving camp, divine judgment on the rebellious generation (Numbers 14:26-35), or both. This generation born in the wilderness had not experienced the Passover in Egypt, the Red Sea crossing as children, or received the covenant sign. Now, before entering Canaan, they needed covenant incorporation.

The use of flint knives rather than metal implements probably reflects ancient tradition. Zipporah used a flint knife to circumcise Moses' son (Exodus 4:25), suggesting this material held ceremonial significance. Archaeological sites from this period confirm continued use of flint tools for ritual purposes even after metal technology became common. The conservative nature of religious ritual often preserves ancient practices long after technological advancement.

Reflection Questions

  1. What does God's insistence on covenant circumcision before military conquest teach about the priority of spiritual obedience over practical concerns?
  2. How does the temporary vulnerability that circumcision created test Israel's faith, and what parallel 'vulnerabilities' does obedience sometimes create for believers today?
  3. In what ways does New Testament 'circumcision of the heart' (Romans 2:28-29; Colossians 2:11-12) fulfill and transcend the Old Testament physical rite?
  4. What spiritual disciplines or markers of covenant faithfulness might contemporary believers be neglecting for the sake of pragmatic concerns?
  5. How does baptism function similarly to circumcision as a covenant sign marking believers and their children as members of God's people?

Original Language Analysis

Hebrew · 16 words
בָּעֵ֣ת1 of 16

“At that time”

H6256

time, especially (adverb with preposition) now, when, etc

הַהִ֗יא2 of 16
H1931

he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo

אָמַ֤ר3 of 16

“said”

H559

to say (used with great latitude)

יְהוָה֙4 of 16

“the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

אֶל5 of 16
H413

near, with or among; often in general, to

יְהוֹשֻׁ֔עַ6 of 16

“unto Joshua”

H3091

jehoshua (i.e., joshua), the jewish leader

עֲשֵׂ֥ה7 of 16

“Make”

H6213

to do or make, in the broadest sense and widest application

לְךָ֖8 of 16
H0
חַֽרְב֣וֹת9 of 16

“knives”

H2719

drought; also a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement

צֻרִ֑ים10 of 16

“thee sharp”

H6697

properly, a cliff (or sharp rock, as compressed); generally, a rock or boulder; figuratively, a refuge; also an edge (as precipitous)

וְשׁ֛וּב11 of 16

“again”

H7725

to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point);

מֹ֥ל12 of 16

“and circumcise”

H4135

to cut short, i.e., curtail (specifically the prepuce, i.e., to circumcise); by implication, to blunt; figuratively, to destroy

אֶת13 of 16
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

בְּנֵֽי14 of 16

“the children”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

יִשְׂרָאֵ֖ל15 of 16

“of Israel”

H3478

he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity

שֵׁנִֽית׃16 of 16

“the second time”

H8145

properly, double, i.e., second; also adverbially, again

Study Guide

Historical Context

This verse is found in the book of Joshua. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Joshua 5:2 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Joshua 5:2 from Treasury of Scripture Knowledge

Deuteronomy 30:6Deuteronomy 10:16Exodus 4:25Colossians 2:11Genesis 17:10-14Romans 4:11

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