4 Seven priests shall bear seven trumpets of rams' horns before the ark. On the seventh day, you shall march around the city seven times, and the priests shall blow the trumpets.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Trumpets of ram's horns - Render rather here and in Joshua 6:5-6, Joshua 6:8, etc., "trumpets of jubilee" (compare Leviticus 25:10 note). The instrument is more correctly rendered "cornet" (see Leviticus 25:9, note). Various attempts have been made to explain the fall of Jericho by natural causes, as, e. g., by the undermining of the walls, or by an earthquake, or by a sudden assault. But the narrative of this chapter does not afford the slightest warrant for any such explanations; indeed it is totally inconsistent with them. It must be taken as it stands; and so taken it intends, beyond all doubt, to narrate a miracle, or rather a series of miracles.
In the belief that a record is not necessarily unhistorical because it is miraculous, never perhaps was a miracle more needed than that which gave Jericho to Joshua. Its lofty walls and well-fenced gates made it simply impregnable to the Israelites - a nomad people, reared in the desert, destitute alike of the engines of war for assaulting a fortified town, and of skill and experience in the use of them if they had had them. Nothing line a direct interference of the Almighty could in a week's time give a city like Jericho, thoroughly on its guard and prepared (compare Joshua 2:9 ff and Joshua 6:1), to besiegers situated as were Joshua and the Israelites.
The fall of Jericho cogently taught the inhabitants of Canaan that the successes of Israel were not mere human triumphs of man against man, and that the God of Israel was not as "the gods of the countries." This lesson some of them at least learned to their salvation, e. g., Rahab and the Gibeonites. Further, ensuing close upon the miraculous passage of Jordan, it was impressed on the people, prone ever to be led by the senses, that the same God who had delivered their fathers out of Egypt and led them through the Red Sea, was with Joshua no less effectually than He had been with Moses.
And the details of the orders given by God to Joshua Joshua 6:3-5 illustrate this last point further. The trumpets employed were not the silver trumpets used for signalling the marshalling of the host and for other warlike purposes (compare Numbers 10:2), but the curved horns employed for ushering in the Jubilee and the Sabbatical Year (Septuagint, σάλπιγγες ἱεραί salpinges hierai: compare the Leviticus 23:24 note). The trumpets were borne by priests, and were seven in number; the processions round Jericho were to be made on seven days, and seven times on the seventh day, thus laying a stress on the sacred number seven, which was an emhlem more especially of the work of God. The ark of God also, the seat of His special presence, was carried round the city. All these particulars were calculated to set forth symbolically, and in a mode sure to arrest the attention of the people, the fact that their triumph was wholly due to the might of the Lord, and to that covenant which made their cause His.
Seven trumpets of rams' horns - The Hebrew word יובלים yobelim does not signify rams' horns; (see the note on Leviticus 25:11); nor do any of the ancient versions, the Chaldee excepted, give it this meaning. The instruments used on this occasion were evidently of the same kind with those used on the jubilee, and were probably made of horn or of silver; and the text in this place may be translated, And seven priests shall bear before the ark the seven jubilee trumpets, for they appear to have been the same kind as those used on the jubilee.
Seven times - The time was thus lengthened out that the besiegers and the besieged might be the more deeply impressed with that supernatural power by which alone the walls fell.
And seven priests shall bear before the ark seven trumpets of (e) rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.
(e) That the conquest might not be assigned to man's power, but to the mercy of God, which with most weak things can overcome that which seems most strong.
And seven priests shall bear before the ark seven trumpets of rams' horns,.... The ark was to be taken up and carried by priests round the city. Ben Gersom observes, that this was to direct the Israelites to keep and do according to all that was written in it; that is, in the law, which was contained in it; but no doubt the design of it was to show, that the subduing of Jericho, and the miracle that would be wrought, were owing to the power and presence of God, of which the ark was a symbol: and before it were to go seven other priests, with trumpets in their hands; which, according to our version, were made of rams horns: in the original it is "jobelim", or "jubilee" trumpets. Some think it means only such as they were to use in the year of jubilee; so Abarbinel and others, as Masius and Noldius (x); that they had their name from Jubal, the first inventor of musical instruments, Genesis 4:21; for rams' horns are objected to because they are solid, and not hollow; as if they could not be bored and made hollow, and fit for such a purpose. The Targum, Jarchi, and Kimchi, interpret the word by rams horns, as we do (y); and observe what R. Akiba said,"when (says he) I went into Arabia, I heard them call; a ram "jobel"; and the trumpet itself is called "jobel", because made of a ram's horn (z):"
and the seventh day ye shall compass the city seven times; in the same manner as on the other days:
and the priests shall blow with the trumpets; which they were to do; and did every day.
(x) P. 160. No. 1515. (y) So Joseph. Antiqu. l. 5. c. 6. sect. 5. (z) Kimchi, Sepher. Shorash. rad. R. Song. Urbim. Ohel Moed, fol. 39. 2.
*More commentary available at chapter level.