King James Version

What Does Joshua 5:1 Mean?

Joshua 5:1 in the King James Version says “And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of... — study this verse from Joshua chapter 5 with commentary, cross-references, and original Hebrew word analysis.

And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel.

Joshua 5:1 · KJV


Context

1

And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel.

2

At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time. sharp: or, knives of flints

3

And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins. sharp: or, knives of flints the hill: or, Gibeah-haaraloth


Commentary

KJV Study Commentary
And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel.

This verse describes the psychological impact of the Jordan miracle on Canaan's inhabitants. The Hebrew phrase wayamas levavam (וַיִּמַּס לְבָבָם, "their heart melted") uses vivid imagery of wax melting before fire, indicating complete demoralization. The parallel phrase "neither was there spirit in them" (lo-hayetah bam od ruach, לֹא־הָיְתָה בָם עוֹד רוּחַ) means they lost all courage and will to resist—psychological defeat preceded military engagement.

The distinction between "Amorites" (hill country dwellers) and "Canaanites" (coastal/lowland peoples) represents comprehensive coverage—all inhabitants regardless of specific ethnicity were terrified. Their fear was "because of the children of Israel" (mipnei benei Yisrael, מִפְּנֵי בְנֵי יִשְׂרָאֵל), yet more fundamentally because of Yahweh's demonstrated power. This fulfills God's promise to cause dread of Israel to fall upon their enemies (Exodus 23:27; Deuteronomy 2:25, 11:25).

Theologically, this demonstrates that God fights for His people not only through direct intervention but through psychological warfare that breaks enemy morale before battle begins. The Canaanites' terror resulted from their recognition of Yahweh's power—they had heard of the Exodus (Rahab's testimony, Joshua 2:9-11) and now witnessed another miracle. Their response should have been repentance (like Rahab), but instead hardened unbelief led to their destruction. From a Reformed perspective, this illustrates how common grace (knowledge of God's works) becomes saving grace only when accompanied by genuine faith.

KJV Study — Public Domain

Historical & Cultural Context

This verse echoes Rahab's earlier testimony that Canaanite hearts melted upon hearing of the Red Sea crossing (Joshua 2:9-11). Forty years after the Exodus, the memory remained vivid, now reinforced by the Jordan miracle. The phrase "until we were passed over" uses first-person plural, suggesting the narrative incorporates eyewitness perspective—possibly Joshua's own account.

Archaeological evidence from sites like Jericho, Ai, and Hazor shows destruction layers dated to the Late Bronze Age (approximately 15th-13th centuries BCE), consistent with the conquest narrative. The Amarna Letters (14th century BCE Egyptian diplomatic correspondence) reveal Canaanite city-states appealing to Egypt for help against invaders called 'Habiru' (possibly related to 'Hebrew'), indicating regional instability that facilitated Israelite conquest.

The Canaanite religious worldview attributed power to territorial deities. Yahweh's ability to command nature (drying up waters) demonstrated His supremacy over Canaanite gods who supposedly controlled natural forces. The pagan mindset could acknowledge Yahweh's power without submitting to His moral authority—a cognitive dissonance that led to their judgment. Only Rahab and the Gibeonites (chapter 9) responded with faith-driven action.

Reflection Questions

  1. How does God's ability to defeat enemies psychologically before physical confrontation encourage you when facing overwhelming opposition?
  2. What is the difference between acknowledging God's power (as the Canaanites did) and submitting to His authority in repentant faith (as Rahab did)?
  3. How does this passage illustrate that saving faith requires not merely hearing of God's works but personally trusting and obeying Him?
  4. In what ways do you sometimes operate like the Canaanites—aware of God's power yet resistant to His will for your life?
  5. How should the certainty of God's ultimate victory over His enemies shape Christian confidence in spiritual warfare today?

Original Language Analysis

Hebrew · 37 words
וַיְהִ֣י1 of 37
H1961

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

כִשְׁמֹ֣עַ2 of 37

heard

H8085

to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)

כָּל3 of 37
H3605

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

מַלְכֵ֤י4 of 37

And it came to pass when all the kings

H4428

a king

הָֽאֱמֹרִ֡י5 of 37

of the Amorites

H567

an emorite, one of the canaanitish tribes

אֲשֶׁר֩6 of 37
H834

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

בְּעֵ֨בֶר7 of 37

which were on the side

H5676

properly, a region across; but used only adverbially (with or without a preposition) on the opposite side (especially of the jordan; ususally meaning

הַיַּרְדֵּ֛ן8 of 37

of Jordan

H3383

jarden, the principal river of palestine

הַיָּ֔ם9 of 37

westward

H3220

a sea (as breaking in noisy surf) or large body of water; specifically (with the article), the mediterranean sea; sometimes a large river, or an artif

וְכָל10 of 37
H3605

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

מַלְכֵ֤י11 of 37

And it came to pass when all the kings

H4428

a king

הַֽכְּנַעֲנִי֙12 of 37

of the Canaanites

H3669

a kenaanite or inhabitant of kenaan; by implication, a pedlar (the canaanites standing for their neighbors the ishmaelites, who conducted mercantile c

אֲשֶׁ֣ר13 of 37
H834

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

עַל14 of 37
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

הַיָּ֔ם15 of 37

westward

H3220

a sea (as breaking in noisy surf) or large body of water; specifically (with the article), the mediterranean sea; sometimes a large river, or an artif

אֵ֠ת16 of 37
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

אֲשֶׁר17 of 37
H834

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

הוֹבִ֨ישׁ18 of 37

had dried up

H3001

to be ashamed, confused or disappointed; also (as failing) to dry up (as water) or wither (as herbage)

יְהוָ֜ה19 of 37

that the LORD

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

אֶת20 of 37
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

מֵ֧י21 of 37

the waters

H4325

water; figuratively, juice; by euphemism, urine, semen

הַיַּרְדֵּ֛ן22 of 37

of Jordan

H3383

jarden, the principal river of palestine

מִפְּנֵ֖י23 of 37

from before

H6440

the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposi

בְּנֵֽי24 of 37

of the children

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

יִשְׂרָאֵֽל׃25 of 37

of Israel

H3478

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

עַד26 of 37
H5704

as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)

עָבְרָ֑נוּ27 of 37

until we were passed over

H5674

to cross over; used very widely of any transition (literal or figurative; transitive, intransitive, intensive, causative); specifically, to cover (in

וַיִּמַּ֣ס28 of 37

melted

H4549

to liquefy; figuratively, to waste (with disease), to faint (with fatigue, fear or grief)

לְבָבָ֗ם29 of 37

that their heart

H3824

the heart (as the most interior organ)

וְלֹא30 of 37
H3808

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

הָ֨יָה31 of 37
H1961

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

בָ֥ם32 of 37
H0
עוֹד֙33 of 37
H5750

properly, iteration or continuance; used only adverbially (with or without preposition), again, repeatedly, still, more

ר֔וּחַ34 of 37

neither was there spirit

H7307

wind; by resemblance breath, i.e., a sensible (or even violent) exhalation; figuratively, life, anger, unsubstantiality; by extension, a region of the

מִפְּנֵ֖י35 of 37

from before

H6440

the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposi

בְּנֵֽי36 of 37

of the children

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

יִשְׂרָאֵֽל׃37 of 37

of Israel

H3478

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


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 5:1 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 5:1 from Treasury of Scripture Knowledge

Places in This Verse

Test Your Knowledge

Continue Your Study