King James Version

Joshua 3

17 verses with commentary

Crossing the Jordan

And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over.

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Joshua's early rising and journey to Jordan with all Israel shows decisive leadership. Early action demonstrates diligence in pursuing God's purposes.

And it came to pass after three days, that the officers went through the host;

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The three-day waiting period at Jordan before crossing allowed preparation for the miracle. Patient waiting for God's timing precedes dramatic action.

And they commanded the people, saying, When ye see the ark of the covenant of the LORD your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it.

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The command to 'follow the ark of the covenant' establishes divine presence as Israel's guide. Where God goes, His people follow. The ark represented God's covenant promise and presence, making it appropriate to follow. This demonstrates the principle that God's presence, not human wisdom, should direct God's people's path.

Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore . heretofore: Heb. since yesterday, and the third day

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The instruction that 'there shall be a space between you and it, about two thousand cubits by measure' maintained reverence before the ark. Proximity without irreverence—they followed closely enough to see but not so close as to treat holy things casually. This balances intimacy and reverence in approaching God.

And Joshua said unto the people, Sanctify yourselves: for to morrow the LORD will do wonders among you.

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Joshua's command to "sanctify yourselves" (hitqaddešû, הִתְקַדְּשׁוּ) uses the Hebrew reflexive form, indicating self-consecration through ritual purification and spiritual preparation. This term appears before major divine encounters—Mount Sinai (Exodus 19:10-15), covenant renewal (Joshua 7:13), and here before crossing Jordan. The sanctification involved washing garments, abstaining from sexual relations, and purifying oneself ceremonially, but primarily demanded heart preparation to encounter the holy God. The promise "tomorrow the LORD will do wonders among you" (yiftsor Yahweh biqirbkem niflaot, יַעֲשֶׂה יְהוָה בְּקִרְבְּכֶם נִפְלָאוֹת) uses niflaot (נִפְלָאוֹת), meaning extraordinary, miraculous acts beyond human ability. This same word describes the plagues in Egypt (Exodus 3:20) and God's mighty works throughout redemptive history. The theological principle is crucial: God's miraculous intervention requires human preparation and consecration. Divine power operates most dramatically when His people prepare their hearts to receive and witness His glory. This pattern continues in the New Testament: before Pentecost, disciples devoted themselves to prayer (Acts 1:14); before revival, God's people humble themselves and turn from sin (2 Chronicles 7:14). The connection between holiness and power runs throughout Scripture—God displays His strength through sanctified vessels prepared to witness and proclaim His glory.

And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people.

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Joshua's command to priests to 'take up the ark and pass over before the people' placed covenant presence in the vanguard, demonstrating God leads His people.

And the LORD said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee.

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God's promise to magnify Joshua 'in the sight of all Israel' shows divine vindication of appointed leadership. Public miracles establish leaders' credibility.

And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan.

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The instruction for priests to 'stand still in Jordan' required faith to step into flooding river before waters parted. Obedience precedes miracle.

And Joshua said unto the children of Israel, Come hither, and hear the words of the LORD your God.

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Joshua's command to 'come hither, and hear the words of the LORD' gathers Israel for prophetic announcement before the crossing miracle.

And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites.

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Joshua's prophetic declaration establishes the Jordan crossing as proof of God's presence and power. The phrase 'the living God' (El chai, אֵל חַי) contrasts Yahweh with Canaan's dead idols—He is alive, active, and powerful to save. This title emphasizes God's vitality and ability to intervene in history, as opposed to the lifeless gods of the nations who can neither hear, speak, nor act (Psalm 115:4-7). The promise 'is among you' (beqirbkhem, בְּקִרְבְּכֶם) indicates divine presence dwelling in Israel's midst, a privilege unique to the covenant people. The comprehensive list of seven Canaanite nations—Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, Jebusites—represents complete conquest and divine judgment. The phrase 'without fail drive out' (yarosh yorish, יָרוֹשׁ יוֹרִישׁ) uses Hebrew infinitive absolute for emphatic certainty: God will absolutely, certainly, definitely dispossess these nations. This grammatical construction removes all doubt. The miracle about to occur (Jordan's waters stopping) will authenticate both God's presence and His promise to give Israel the land.

Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan.

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The identification of the ark as 'the ark of the covenant of the Lord of all the earth' emphasizes God's universal sovereignty, not merely tribal deity.

Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man.

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The selection of twelve men, one from each tribe, prepares for memorial stone gathering, ensuring corporate participation in commemoration.

And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above; and they shall stand upon an heap.

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This verse predicts the specific miracle God will perform—waters piling up upstream when priests' feet touch the Jordan. The title 'the Lord of all the earth' (adon kol-haarets, אֲדוֹן כָּל־הָאָרֶץ) emphasizes Yahweh's universal sovereignty over all creation, not merely Israel's tribal deity but the cosmic King. This title appears rarely in Scripture (Micah 4:13; Zechariah 4:14; 6:5), highlighting the magnitude of the coming miracle. The ark represents God's throne and presence, and 'the Lord of all the earth' dwelling in the ark demonstrates that heaven's King has come to fight for Israel. The phrase 'shall be cut off' (yikarethun, יִכָּרְתוּן) uses a passive verb indicating divine action—God Himself will cut off the waters. The waters 'shall stand upon an heap' (yaamdu ned echad, יַעַמְדוּ נֵד אֶחָד) describes waters rising vertically like a wall or mound, defying natural gravity and flow. This echoes the Red Sea miracle (Exodus 15:8) where waters 'stood upright as an heap,' establishing typological parallel between the two redemptive events.

And it came to pass, when the people removed from their tents, to pass over Jordan, and the priests bearing the ark of the covenant before the people;

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The people removing from tents to cross Jordan shows obedient movement when God commands advance despite flooded conditions.

And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,)

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The timing when Jordan 'overfloweth all his banks' makes the miracle unmistakable—this wasn't crossing at dry season but at flood stage.

That the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho.

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The waters standing 'upon an heap very far from...Adam' shows miracle's comprehensive scope affecting long river stretches, not local phenomenon.

And the priests that bare the ark of the covenant of the LORD stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.

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This verse describes the fulfillment of God's promise—the miracle occurred exactly as predicted. The phrase 'stood firm' (amad nakon, עָמַד נָכוֹן) emphasizes stability and security; the priests weren't tentatively balanced but firmly established on dry ground. Their position 'in the midst of Jordan' (betok hayarden, בְּתוֹךְ הַיַּרְדֵּן) meant they stood in the riverbed's center while waters were supernaturally held back upstream and downstream. The repeated phrase 'on dry ground' (becharavah, בֶּחָרָבָה) echoes Exodus 14:22, 29, deliberately connecting this miracle with the Red Sea crossing. God doesn't provide merely damp or muddy ground but completely dry passage. The phrase 'all the Israelites' (kol-Yisrael, כָּל־יִשְׂרָאֵל) stresses corporate participation—the entire nation, perhaps 2-3 million people, crossed. The final phrase 'until all the people were passed clean over' (ad asher-tamu kol-hagoy lavor, עַד אֲשֶׁר־תַּמּוּ כָל־הַגּוֹי לַעֲבֹר) indicates the miracle's duration; waters remained stopped until every last person safely crossed. This demonstrates God's patience and care for His people, holding back the waters supernaturally for the hours or days required.

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Joshua 3

Crossing the Jordan

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