Joshua 3 KJV
King James Version, Holy Bible
1 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.
2 And it came to pass after three days, that the officers went through the host;
3 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.
4 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.
5 And Joshua said unto the people, Sanctify yourselves: for to morrow the Lord will do wonders among you.
6 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.
Joshua 3 (Old Testament)
7 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.
8 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.
9 And Joshua said unto the children of Israel, Come hither, and hear the words of the Lord your God.
10 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.
11 Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan.
12 Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man.
Joshua Chapter 3 (Old Testament)
13 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.
14 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;
15 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,)
16 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.
17 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.
| Hebrew Word + Transliteration | Verse + Snippet | Meaning | Scholarly Notes |
|---|---|---|---|
| קָדַשׁ — kadash | Verse 5 — “Sanctify yourselves…” | “To consecrate,” set apart. | Kadash (“to consecrate”) denotes ritual preparation (“sanctify”). It shows readiness for divine encounter. The term emphasizes purity before entering the promise. — Wilhelm Gesenius, Lexicon |
| נָחַל — nachal | Verse 13 — “…the soles of the priests’ feet shall rest in the waters…” | “To inherit,” or “torrent/stream.” | Nachal (“torrent/river”) describes flowing water (“stream”). It highlights the Jordan’s natural barrier. The word accentuates God’s power in halting nature itself. — Franz Delitzsch, Biblical Commentary |
| עָמַד — amad | Verse 8 — “…stand in the Jordan.” | “To stand,” remain. | Amad (“to stand”) expresses steadfast position (“stand”). It marks the priests as central to the miracle. The word frames the solemnity of the moment. — Carl Friedrich Keil, Commentary |
| שְׂאֲוּ — se’u | Verse 6 — “Take up the ark…” | “To lift,” carry. | Se’u (“to lift/carry”) reflects priestly responsibility (“carry”). It emphasizes reverence surrounding the Ark. The word conveys sacred duty. — Wilhelm Gesenius, Lexicon |
| בָּקַע — baka | Verse 16 — “…the waters… rose up in a heap.” | “To split,” break open. | Baka (“to split”) highlights divine intervention in nature (“split”). It recalls the Red Sea event. The term reinforces continuity in God’s saving acts. — Franz Delitzsch, Commentary |
| נֵד — ned | Verse 16 — “…rose up in a heap…” | “Heap,” mound. | Ned (“heap”) marks miraculous piling of water (“heap”). It indicates supernatural control over boundaries. The word enhances the miracle’s imagery. — Carl Friedrich Keil, Commentary |
| יַבָּשָׁה — yabashah | Verse 17 — “…on dry ground…” | “Dry land,” dry ground. | Yabashah (“dry ground”) signifies complete removal of water (“dry land”). It confirms total divine provision. The term links this miracle to the Exodus. — Wilhelm Gesenius, Lexicon |
| כֹּהֵן — kohen | Verse 3 — “…the priests, the Levites, bearing the ark…” | “Priest,” officiant. | Kohen (“priest”) underscores sacred mediation (“priest”). It highlights the centrality of the priesthood. The term reflects God’s presence leading the way. — Franz Delitzsch, Biblical Commentary |
| אֲרוֹן — aron | Verse 3 — “…the ark of the covenant…” | “Ark,” chest, sacred container. | Aron (“ark”) symbolizes God’s enthronement among Israel (“ark”). Its movement directs the nation. The term radiates covenant authority. — Carl Friedrich Keil, Commentary |
| עָבַר — avar | Verse 17 — “…until all… had crossed over.” | “To pass over,” cross. | Avar (“to cross”) describes transition into promise (“cross over”). It bridges wilderness and new land. The word holds covenant-historical weight. — Wilhelm Gesenius, Lexicon |
Biblical Scholars On This Chapter:
| Scholar | Work | View on Chapter 3 |
|---|---|---|
| Franz Delitzsch (University of Leipzig, Germany, 1813–1890) | Biblischer Commentar über das Alte Testament | The crossing of the Jordan symbolizes God’s power and the inauguration of Israel’s promised inheritance. |
| Charles Foster Kent (Yale University, United States, 1867–1925) | The Bible and Modern Scholarship | Kent stresses that obedience and ritual reverence are central to Israel’s communal and spiritual identity. |
| William Rainey Harper (University of Chicago, United States, 1856–1906) | Hebrew Bible Studies | The chapter illustrates the intersection of divine providence and human action. |
| Hermann Schultz (University of Göttingen, Germany, 1841–1903) | Die Bücher Mose | Schultz interprets the Jordan crossing as a moral and historical demonstration of God’s covenantal fidelity. |
| Karl Budde (University of Strasbourg, France, 1850–1935) | Die Weisheit des Alten Testaments | The narrative emphasizes faith in divine promises as the foundation of national destiny. |
Joshua Chapter 3
Verse: "Consecrate yourselves, for tomorrow the Lord will do amazing things among you." - Joshua 3:5
Lesson: Before we can experience God's blessings and miracles, we must first consecrate ourselves and commit to following Him wholeheartedly. When we do so, God will work wonders in our lives.
Conclusion: We must make a deliberate effort to consecrate ourselves to God and to seek His will for our lives. When we do so, we can trust in His power to work miracles and do amazing things in and through us.
Prayer Points: Ask God to help us consecrate ourselves to Him and to commit to following His will for our lives. Pray for His power and presence to work miracles and do amazing things in and through us.
