Joshua 5 and the Uncircumcised Generation of Israel

40 Years Without Circumcision

In the intriguing journey of understanding circumcision, particularly as discussed in my previous work, “Circumcision in the Bible: The Everlasting Sign of Yah’s Covenant,” a perplexing passage in the book of Joshua regarding circumcision and Passover has captured my attention.

“At that time יהוה said to Yehoshua, “Make knives of flint for yourself, and circumcise the sons of Yisra’ĕl again the second time.” So Yehoshua made knives of flint for himself, and circumcised the sons of Yisra’ĕl at the Hill of Foreskins. And this is why Yehoshua circumcised them: All the people who came out of Mitsrayim (Egypt) who were males, all the men of battle, had died in the wilderness on the way, after they had come out of Mitsrayim (Egypt). For all the people who came out had been circumcised, but all the people who were born in the wilderness on the way as they came out of Mitsrayim (Egypt) had not been circumcised. For the children of Yisra’ĕl walked forty years in the wilderness, till all the nation – the men of battle who came out of Mitsrayim (Egypt) – were consumed, because they did not obey the voice of יהוה, to whom יהוה swore not to show them the land which יהוה had sworn to their fathers that He would give us, “a land flowing with milk and honey.” And Yehoshua circumcised their sons whom He raised up in their place; for they were uncircumcised, because they had not been circumcised on the way.” (Joshua 5:2-6)

Throughout the 40 years of wandering in the wilderness, it appears that those born during this time were not circumcised. This raises an important question, especially considering that participation in the Passover meal required male participants to be circumcised. Should we assume that those born after the exodus from Egypt, who were uncircumcised, took part in the Passover? Furthermore, it is puzzling to consider why they were not circumcised in the first place.

Judaism’s Answer

According to the Talmud, the children of the wilderness were not circumcised because there were no healing northern winds during that time. This explanation, however, is not mentioned in any scripture or extra-biblical texts and is therefore unsatisfactory. It should not be accepted until a scriptural basis for the existence of healing northern winds can be established.

Another reason mentioned in the Talmud is that circumcision poses significant risks, particularly in the wilderness. The constant movement of the Israelites made it too perilous for them to perform the procedure on their children. However, this explanation is somewhat lacking, as there were numerous occasions when the Israelites camped for extended periods, providing ample time for the children who were circumcised to heal properly.

“And so it was, when the cloud was above the Dwelling Place a few days: according to the mouth of יהוה they camped, and according to the mouth of יהוה they would depart. And so it was, when the cloud dwelt only from evening until morning: when the cloud was taken up in the morning, then they departed. Whether by day or by night, whenever the cloud was taken up, they departed. Whether two days, or a new moon or a year that the cloud lingered above the Dwelling Place to dwell upon it, the children of Yisra’ĕl camped, and did not depart. But when it was taken up, they departed.” (Numbers 9:20-22)

I believe there is a significant reason behind the responses of the Jewish Sages (Pharisees). Their motivations seem to stem less from rigorous study and more from a sense of pride. They consistently strive to be recognized as the children of Abraham, even when they intentionally stray from the path.

 “They answered and said to Him, “Abraham is our father.” יהושע said to them, “If you were Abraham’s children, you would do the works of Abraham.” (John 8:39)

“For they are not all Yisra’ĕl who are of Yisra’ĕl, nor are they all children because they are the seed of Abraham... That is, those who are the children of the flesh, these are not the children of Elohim, but the children of the promise are reckoned as the seed.” (Romans 9:6–8)

A Generation of Gentiles

“And this is why Yehoshua circumcised them: All the people who came out of Mitsrayim (Egypt) who were males, all the men of battle, had died in the wilderness on the way, after they had come out of Mitsrayim (Egypt).” (Joshua 5:4)

In Joshua 5:4, it states that the circumcision ceremony at Gilgal was necessary because "all the people who came out of Egypt" perished in the Wilderness. Consider verse 6.

“For the children of Yisra’ĕl walked forty years in the wilderness, till all the nation – the men of battle who came out of Mitsrayim (Egypt) – were consumed, because they did not obey the voice of יהוה, to whom יהוה swore not to show them the land which יהוה had sworn to their fathers that He would give us, “a land flowing with milk and honey.” (Joshua 5:6)

The text indicates that the nation wandered in the Wilderness until all the fighting men perished due to their disobedience to Yah. Some translations may state that the people wandered until they all died.

The focus here is on the term "people." Even if your translation in verse 6 uses the word "nation," the reference still pertains to the individuals who formed Israel. In verse 4, the Hebrew word translated as "people" refers to those who came out of Egypt, specifically the word "am." This term is used in the Bible to denote Yah's nation or Yah's people. While it can generically mean people, it more commonly refers to kindred or fellow citizens. Once Israel was established with Jacob, the word "am" evolved into a term of endearment, signifying the close relationship between Yah and His chosen, set-apart people, Israel.

In verse 6, a different Hebrew word is used, which is often translated into English as "people" or "nation": it is goy. While goy can refer to a nation or people in a general sense, it took on a more specific meaning once the Hebrew people were established and set apart. Goy typically came to denote non-Hebrew individuals. Over time, it evolved to specifically refer to gentiles. Thus, in verse 4, the term am signifies those set apart for Elohim, whereas goy in verse 6 indicates those who are not set apart for Him. This distinction reveals a significant transformation in the status of the Israelites who left Egypt; in Elohim’s perspective, they transitioned from am to goy, from His chosen people to those no longer dedicated to Him.

In Egypt, Moses commanded a circumcision ceremony for all Israelite males, which set them apart both physically and spiritually as Elohim’s people. Despite their similarities to the Egyptians and other foreigners who were not circumcised, this act distinguished them. When these circumcised individuals were rescued by Elohim from Pharaoh and left Egypt—an event known as the Exodus—Elohim recognized them as His people (am). It is important to note that during this time, circumcision served as an outward symbol of a person’s acceptance of Elohim’s covenants; it was the defining act that made a male an Israelite in Yah’s eyes. Without circumcision, one could not be considered an official member of Israel.

After leaving Egypt, Israel rebelled against Elohim to such an extent that, in His divine wrath, He determined they would never be allowed to enter the Promised Land. He reclassified them, as we see from Joshua verse 4 to verse 6, from am to goy; a people no longer in fellowship with Him.

“And יהוה said to Mosheh (Moses), “How long shall I be scorned by these people? And how long shall I not be trusted by them, with all the signs which I have done in their midst? Let Me strike them with the pestilence and disinherit them, and make of you a nation greater and mightier than they.” (Numbers 14:11-12)

Moses interceded for the people, who had even contemplated killing him and Aaron. He pleaded with Yah not to destroy the nascent nation of Israel. Although Yah relented, He still had to punish and purge the rebellious among them.

“Say to them, ‘As I live,’ declares יהוה, ‘as you have spoken in My hearing, so I do to you.” The carcasses of you who have grumbled against Me are going to fall in this wilderness, all of you who were registered, according to your entire number, from twenty years old and above. None of you except Kalĕḇ (Caleb) son of Yephunneh, and Yehoshua (Joshua) son of Nun, shall enter the land which I swore I would make you dwell in.” (Numbers 14:28-30)

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“For all the people who came out had been circumcised, but all the people who were born in the wilderness on the way as they came out of Mitsrayim (Egypt) had not been circumcised.” (Joshua 5:5)

Joshua 5 explains that all the circumcised Israelite men had perished during the Wilderness journey, and no circumcisions took place in that time. As a result, there were no circumcised men among them. From Yah’s perspective, this meant that, aside from perhaps Joshua and Caleb, there were effectively no Israelites left.

In conclusion, we return to the crucial point that, in the context of Joshua, Elohim will not relinquish His Promised Land to those He perceives as spiritual outsiders—gentiles who have lost their fellowship with Him, despite having once been part of it. This underscores the significance of the mass circumcision ceremony at Gilgal, which must take place before Israel is permitted to celebrate the Feasts of Passover, Unleavened Bread, and Firstfruits.

“And Yehoshua circumcised their sons whom He raised up in their place; for they were uncircumcised, because they had not been circumcised on the way. And it came to be, when they had completed circumcising all the nation, that they stayed in their places in the camp till they were healed. And יהוה said to Yehoshua (Joshua), “Today I have rolled away the reproach of Mitsrayim (Egypt) from you.” So the name of the place is called Gilgal to this day. And the children of Yisra’ĕl camped in Gilgal, and performed the Pĕsaḥ (Passover) on the fourteenth day of the new moon at evening on the desert plains of Yeriḥo (Jericho). And they ate of the stored grain of the land on the morrow after the Pĕsaḥ (Passover), unleavened bread and roasted grain on this same day.” (Joshua 5:7-11)

Circumcision of Heart and Flesh

This hidden detail emphasizes that mere circumcision of the flesh does not equate to a circumcised heart. Had the people truly opened their hearts to Yah, they would not have rebelled, thus avoiding the consequence of spending 40 years wandering in the desert as goyim. Throughout those years, the Passover meal was honored only by a select few in the wilderness—those who possessed both circumcised flesh and a circumcised heart. It is a poignant reminder that true devotion requires more than outward signs; it demands an inner transformation.

“And you shall circumcise the foreskin of your heart, and harden your neck no more.” (Deuteronomy 10:16)

P.S.

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