Verse 14: And the men took of their victuals (or, they received the men by reason of their victuals), (Num. 27:21; Isa. 30:1, 2; see Judg. 1:1; 1 Sam. 22:10; 23:10, 11; 30:8; 2 Sam. 2:1; 5:19) and asked not counsel at the mouth of the LORD.
[They received of their provisions, etc., וַיִּקְח֥וּ הָֽאֲנָשִׁ֖ים מִצֵּידָ֑ם] Some translate it, and the men received of their plot; for צוּר, or צָדָה, signifies to lie in ambush (certain interpreters in Malvenda). That is to say, the men assented to their words (Jonathan), namely, deceitful words (Masius). Others thus: and they learned (thus they translate לָקַה, to take) from their provisions that the matter was true (certain interpreters in Masius). Others: and the men (that is, the princes [the Septuagint, similarly Junius and Tremellius, Piscator], for the rashness of these is condemned [Masius]) received of their provisions (Montanus, similarly the Septuagint, Jonathan, Syriac, Munster, Pagnine, Tigurinus). Others: those men brought of their provisions, and showed them (Arabic). Others: since those principal men had received these things because of their provisions (Junius and Tremellius). That is, since they had admitted and approved those speeches, they were led away by the appearance of the things that they had taken for their journey’s provisions (Junius). Others: and they received the men by reason of their victuals (English in the margin). Question: Why did they receive of their provisions? Response: Not so that they might eat from them, for they had fresh bread from the produce of the earth (Lapide); nor that they might devour that dry and moldy bread (Masius). But, either, 1. as a sign of the beginning of the covenant (Vatablus, Lyra and Cajetan in Lapide), they ate something, even if a small amount (Lyra). By a rite not dissimilar Jacob and Laban confirmed a covenant, Genesis 31:46: and in Sallustius, Curtius, etc., examples are extant of covenants in the confirming of which the associates were wont to eat either of the same food or of the same drink (Masius). Or, 2. so that they might investigate whether they were telling the truth (Masius in Lapide, Bonfrerius).
The men, that is, the princes, as before, verse 6. Took of their victuals; not from their want or any desire they could have to such unpleasant and unwholesome food; nor in a ceremony usual in making leagues, for that was not now done, but in the next verse; but that they might examine the truth of what they said.
[And they asked not at the mouth of the Lord (thus Montanus, similarly the Syriac)] That is, they did not consult the Lord (Vatablus); or, the oracle of God (Drusius); namely, by the Urim and Thummim (Drusius, Lapide, Bonfrerius, similarly Junius, Piscator, Malvenda). Although it is probable that, if he had consulted God, God would not have responded that the Gibeonites were not to be received, nevertheless the Princes are not lightly criticized with the neglect of duty (Masius), for they did not consult God, whom they had present and answering, in such a serious matter (Lapide, Bonfrerius). It was rash for them to enter into covenant so quickly with men unknown and suspicious (Bonfrerius, Lapide); with Rahab and her relatives left unconsulted, or others expert in those regions (Bonfrerius). Nevertheless, I think that these things pertained to the Divine providence, who permitted them; or perhaps He even turned away the light of the soul, so that these Gibeonites, with the faith and fear of God now conceived, might be preserved (Bonfrerius, similarly Lapide, Masius). Moreover, whether the Commander-in-Chief himself was also among those that here show themselves to be so gullible, I am not able to establish clearly. I am of the opinion that the Princes (since they had more easily and earlier believed) were the authors of complying with that. I have been mindful that three thousand were sent by Joshua against Ai, without consulting God, since he had believed the narration of their messengers (Malvenda).
Asked not counsel at the mouth of the Lord, as they ought to have done upon all such weighty and doubtful occasions. So they are accused of rashness, and neglect of their duty. For though it is probable, if God had been consulted, he would have consented to the sparing of the Gibeonites; yet it should have been done with more caution, and an obligation left upon them to embrace the true religion, which here was omitted.
 Hebrew: וַיִּקְח֥וּ הָֽאֲנָשִׁ֖ים מִצֵּידָ֑ם וְאֶת־פִּ֥י יְהוָ֖ה לֹ֥א שָׁאָֽלוּ׃
 Hebrew: וַיִּקְח֥וּ הָֽאֲנָשִׁ֖ים מִצֵּידָ֑ם.
 Catiline’s War 22. Gaius Sallustius Crispus (86-34 BC) was a Roman historian.
 History of Alexander the Great 8. Quintus Curtius Rufus (died 53) was a Roman and a historian. History of Alexander the Great is his only surviving work.
 See Joshua 7:2-4.