King James Version

What Does Joshua 8:35 Mean?

Joshua 8:35 in the King James Version says “There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the ...” — study this verse from Joshua chapter 8 with commentary, cross-references, and original Hebrew word analysis.

“There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them. were: Heb. walked”

Joshua 8:35 · KJV

Context

33

And all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, which bare the ark of the covenant of the LORD, as well the stranger, as he that was born among them; half of them over against mount Gerizim, and half of them over against mount Ebal; as Moses the servant of the LORD had commanded before, that they should bless the people of Israel.

34

And afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law.

35

There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them. were: Heb. walked

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Commentary

KJV Study Commentary
There was not a word of all that Moses commanded, which Joshua did not read before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them.

Joshua's comprehensive reading—"not a word... which Joshua did not read"—demonstrates the complete sufficiency and authority of Scripture. The Hebrew phrase lo-hayah davar (לֹא־הָיָה דָבָר, "there was not a word") uses strong negative construction, emphasizing absolute completeness. Joshua neither adds to nor subtracts from God's revealed word, fulfilling the command of Deuteronomy 4:2 and anticipating Revelation 22:18-19. This models the Reformed principle of sola scriptura—Scripture alone as the church's final authority.

The inclusive audience—"women, and the little ones, and the strangers"—underscores that God's word is for the entire covenant community, not merely male leadership. Women and children are not passive participants but active covenant members responsible for knowing and obeying God's law. This contrasts sharply with ancient Near Eastern cultures where religious knowledge was typically restricted to male priests and aristocracy. Israel's egalitarian access to divine revelation reflects the biblical truth that all persons are created in God's image and accountable to His word.

The phrase "strangers that were conversant among them" (hager haholech beqirbam, הַגֵּר הַהֹלֵךְ בְּקִרְבָּם) literally means "the sojourner walking in their midst," indicating not casual visitors but those who had committed to living among Israel and submitting to covenant obligations. This prefigures the New Testament church where Gentile believers are "fellow citizens with the saints" (Ephesians 2:19), fully incorporated into the household of faith through Christ.

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Historical & Cultural Context

The practice of comprehensive public reading of the law follows Moses' instruction in Deuteronomy 31:10-13, which commanded reading the entire law every seven years during the Feast of Tabernacles. Joshua's reading at Shechem, though not the septennial reading, establishes the pattern of regular Scripture exposition for covenant renewal. This practice continued throughout Israel's history—Jehoshaphat sent teachers to read the law throughout Judah (2 Chronicles 17:7-9), and Ezra read the law publicly after the exile (Nehemiah 8:1-8).

Ancient literacy rates were relatively low (perhaps 5-10% in Bronze Age societies), making public reading essential for general knowledge of the law. The communal hearing created collective memory and accountability. The reading was likely antiphonal, with Levites pronouncing curses and blessings as the people responded "Amen" (Deuteronomy 27:14-26), engaging the congregation actively rather than as passive auditors.

The inclusion of women, children, and foreigners in the assembly reflects Israel's unique character as a covenant community where age, gender, and ethnicity did not determine access to God's word. This stands in stark contrast to ancient mystery religions (restricted to initiates), Greek philosophy (largely aristocratic males), and ancient Near Eastern priestly systems (hereditary castes). God's revelation was democratized—available to all who would hear and obey.

Reflection Questions

  1. How does Joshua's complete reading of the law challenge modern selective reading that emphasizes comforting promises while avoiding difficult commands?
  2. What does the inclusion of women, children, and foreigners teach about who should have access to biblical teaching in the church today?
  3. In what practical ways can we recover the centrality of comprehensive Scripture reading in our worship and family life?

Original Language Analysis

Hebrew · 20 words
לֹֽא1 of 20
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

הָיָ֣ה2 of 20
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

דָבָ֔ר3 of 20

“There was not a word”

H1697

a word; by implication, a matter (as spoken of) or thing; adverbially, a cause

מִכֹּ֖ל4 of 20
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

אֲשֶׁר5 of 20
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

צִוָּ֣ה6 of 20

“commanded”

H6680

(intensively) to constitute, enjoin

מֹשֶׁ֑ה7 of 20

“of all that Moses”

H4872

mosheh, the israelite lawgiver

אֲשֶׁ֨ר8 of 20
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

לֹֽא9 of 20
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

קָרָ֜א10 of 20

“read”

H7121

to call out to (i.e., properly, address by name, but used in a wide variety of applications)

יְהוֹשֻׁ֗עַ11 of 20

“which Joshua”

H3091

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

נֶ֣גֶד12 of 20
H5048

a front, i.e., part opposite; specifically a counterpart, or mate; usually (adverbial, especially with preposition) over against or before

כָּל13 of 20
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

קְהַ֤ל14 of 20

“not before all the congregation”

H6951

assemblage (usually concretely)

יִשְׂרָאֵל֙15 of 20

“of Israel”

H3478

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

וְהַנָּשִׁ֣ים16 of 20

“with the women”

H802

a woman

וְהַטַּ֔ף17 of 20

“and the little ones”

H2945

a family (mostly used collectively in the singular)

וְהַגֵּ֖ר18 of 20

“and the strangers”

H1616

properly, a guest; by implication, a foreigner

הַֽהֹלֵ֥ךְ19 of 20

“that were conversant”

H1980

to walk (in a great variety of applications, literally and figuratively)

בְּקִרְבָּֽם׃20 of 20

“among”

H7130

properly, the nearest part, i.e., the center, whether literal, figurative or adverbial (especially with preposition)

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 8:35 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 8:35 from Treasury of Scripture Knowledge

Deuteronomy 31:12Nehemiah 8:2Jeremiah 26:2Mark 10:14Joel 2:16Acts 21:5

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