GOD'S WORD® Translation (©1995)
On the tenth day of the first month, the people came out of the Jordan River. They made their camp at Gilgal, just east of Jericho.

King James Bible
And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho.

Douay-Rheims Bible
And the people came up out of the Jordan, the tenth day of the first month, and camped in Galgal, over against the east side of the city of Jericho.

Darby Bible Translation
And the people came up out of the Jordan on the tenth of the first month, and encamped in Gilgal, on the eastern extremity of Jericho.

English Revised Version
And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, on the east border of Jericho.

Webster's Bible Translation
And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho.

World English Bible
The people came up out of the Jordan on the tenth day of the first month, and encamped in Gilgal, on the east border of Jericho.

Young's Literal Translation
And the people have come up out of the Jordan on the tenth of the first month, and encamp in Gilgal, in the extremity east of Jericho;

Cross References

Deuteronomy 1:3 In the fortieth year, on the first day of the eleventh month, Moses spoke to the children of Israel, according to all that the LORD had commanded him to give to them,

Deuteronomy 11:30 "Are they not across the Jordan, west of the way toward the sunset, in the land of the Canaanites who live in the Arabah, opposite Gilgal, beside the oaks of Moreh?

Joshua 4:18 It came about when the priests who carried the ark of the covenant of the LORD had come up from the middle of the Jordan, and the soles of the priests' feet were lifted up to the dry ground, that the waters of the Jordan returned to their place, and went over all its banks as before.

Joshua 5:10 While the sons of Israel camped at Gilgal they observed the Passover on the evening of the fourteenth day of the month on the desert plains of Jericho.

2 Kings 2:1 And it came about when the LORD was about to take up Elijah by a whirlwind to heaven, that Elijah went with Elisha from Gilgal.

Micah 6:5 "My people, remember now What Balak king of Moab counseled And what Balaam son of Beor answered him, And from Shittim to Gilgal, So that you might know the righteous acts of the LORD."

Commentary

Matthew Henry's Whole Bible Commentary

Verses 10-19

The inspired historian seems to be so well pleased with his subject here that he is loth to quit it, and is therefore very particular in his narrative, especially in observing how closely Joshua pursued the orders God gave him, and that he did nothing without divine direction, finishing all that the Lord had commanded him (v. 10), which is also said to be what Moses commanded. We read not of any particular commands that Moses gave to Joshua about this matter: the thing was altogether new to him. It must therefore be understood of the general instructions Moses had given him to follow the divine direction, to deliver that to the people which he received of the Lord, and to take all occasions to remind them of their duty to God, as the best return for his favours to them. This which Moses, who was now dead and gone, had said to him, he had in mind at this time, and did accordingly. It is well for us to have the good instructions that have been given us ready to us when we have occasion for them.

I. The people hasted and passed over, v. 10. Some understand this of the twelve men that carried the stones, but it seems rather to be meant of the body of the people; for, though an account was given of their passing over (v. 1), yet here it is repeated for the sake of this circumstance, which was to be added, that they passed over in haste, either because Joshua by their officers ordered them to make haste, for it was to be but one day's work and they must not leave a hoof behind, or perhaps it was their own inclination that hastened them. 1. Some hasted because they were not able to trust God. They were afraid the waters should return upon them, being conscious of guilt, and diffident of the divine power and goodness. 2. Others because they were not willing to tempt God to continue the miracle longer than needs must, nor would they put the patience of the priests that bor the ark too much to the stretch by unnecessary delay. 3. Others because they were eager to be in Canaan, and would thus show how much they longed after that pleasant land. 4. Those that considered least, yet hasted because others did. He that believeth doth not make haste to anticipate God's counsels, but he makes haste to attend them, Isa. 28:16.

II. The two tribes and a half led the van, v. 12, 13. So they had promised when they had their lot given them on that side Jordan, Num. 32:27. And Joshua had lately reminded them of their promise, ch. 1:12-15. It was fit that those who had the first settlement should be the first in the encounter of difficulties, the rather because they had not the incumbrance of families with them as the other tribes had, and they were all chose men, and fit for service, ready armed. It was a good providence that they had so strong a body to lead them on, and would be an encouragement to the rest. And the two tribes had no reason to complain: the post of danger is the post of honour.

III. When all the people had got clear to the other side, the priests with the ark came up out of Jordan. This, one would think, should have been done of course; their own reason would tell them that now there was no more occasion for them, and yet they did not stir a step till Joshua ordered them to move, and Joshua did not order them out of Jordan till God directed him to do so, v. 15-17. so observant were they of Joshua, and he of God, which was their praise, as it was their happiness to be under such good direction. How low a condition soever God may at any time bring his priests or people to, let them patiently wait, till by his providence he shall call them up out of it, as the priests here were called to come up out of Jordan, and let them not be weary of waiting, while they have the tokens of God's presence with them, even the ark of the covenant, in the depth of their adversity.

IV. As soon as ever the priests and the ark had come up out of Jordan, the waters of the river, which had stood on a heap, gradually flowed down according to their nature and usual course, and soon filled the channel again, v. 18. This makes it yet more evident that the stop which had now been given to the river was not from any secret natural cause, but purely from the power of God's presence, and for the sake of his Israel; for when Israel's turn was served, and the token of God's presence was removed, immediately the water went forward again; so that if it be asked, What ailed thee, O Jordan! that thou wast driven back? It must be answered, It was purely in obedience to the God of Israel, and in kindness to the Israel of God. There is therefore none like unto the God of Jeshurun; happy also art thou, O Israel! who is like unto thee, O people? Some observe here, by way of allusion, that when the ark, and the priests that bor it, are removed from any place, the flood-gates are drawn up, the defence has departed, and an inundation of judgments is to be expected shortly. Those that are unchurched will soon be undone. The glory has departed if the ark is taken.

V. Notice is taken of the honour put upon Joshua by all this (v. 14): On that day the Lord magnified Joshua, both by the fellowship he admitted him to with himself, speaking to him upon all occasions and being ready to be consulted by him, and by the authority he confirmed him in over both priests and people. Those that honour God he will honour, and when he will magnify a man, as he had said he would magnify Joshua (ch. 3:7), he will do it effectually. Yet it was not for Joshua's sake only that he was thus magnified, but to put him in a capacity of doing so much the more service to Israel, for hereupon they feared him as they feared Moses. Se here what is the best and surest way to command the respect of inferiors, and to gain their reverence and observance, not by blustering and threatening, and carrying it with a high hand, but by holiness and love, and all possible indications of a constant regard to their welfare, and to God's will and honour. Those are feared in the best manner, and to the best purpose, who make it to appear that God is with them, and that they set him before them. Those that are sanctified are truly magnified, and are worthy of double honour. Favourites of heaven should be looked on with awe.

VI. An account is kept of the time of this great event (v. 19): it was on the tenth day of the first month, just forty years since they came out of Egypt, wanting five days. God had said in his wrath that they should wander forty years in the wilderness, but, to make up that forty, we must take in the first year, which was then past, and had been a year of triumph in their deliverance out of Egypt, and this last, which had been a year of triumph likewise on the other side Jordan, so that all the forty were not years of sorrow; and at last he brought them into Canaan five days before the forty years were ended, to show how little pleasure God takes in punishing, how swift he is to show mercy, and that for the elects' sake the days of trouble are shortened, Mt. 24:22. God ordered it so that they should enter Canaan four days before the annual solemnity of the passover, and on the very day when the preparation for it was to begin (Ex. 12:3), because he would have their entrance into Canaan Graced and sanctified with that religious feast, and would have them then to be reminded of their deliverance out of Egypt, that, comparing them together, God might be glorified as the Alpha and Omega of their bliss.

Calvin's Commentary

19. And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho.

19. Populus autem ascendit e Jordane decima die primi mensis, et castramentati sunt in Gilgal ad plagam orientalem Jericho.

20. And those twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal.

20. Ac duodecim lapides quos tulerant ex Jordane statuit Josue in Gilgal.

21. And he spoke unto the children of Israel, saying, When your children shall ask their fathers in time to come, saying, What mean these stones?

21. Et loquutus est ad filios Israel, dicendo: Quum interrogaverint cras filii vestri patres suos dicendo, Quid lapides isti?

22. Then you shall let your children know, saying, Israel came over this Jordan on dry land.

22. Indicabitis filiis vestris dicendo, Per aridam transivit Israel Jordanem istum:

23. For the LORD your God dried up the waters of Jordan from before you, until you were passed over, as the LORD your God did to the Red sea, which he dried up from before us, until we were gone over:

23. Quoniam siccavit Jehova Deus vester aquas Jordanis a facie vestra donec transiretis: quemadmodum fecit Jehova Deus vester mari Suph, quod siccavit a facie nostra donec transiremus.

24. That all the people of the earth might know the hand of the LORD, that it is mighty: that you might fear the LORD your God for ever.

24. Ut cognoscant omnes populi terrae manum Jehovae, quod fortis sit: ut timeatis Jehovam Deum vestrum cunctis diebus.

19. And the people came up, etc Why the day on which they entered the land, and first encamped in it, is marked, we shall see in next chapter. But the name of Gilgal is given to the first station by anticipation, for this new name was afterwards given to it by Joshua on the renewal of circumcision; its etymology will be explained in its own place. Moreover, the thing here principally treated of is the monument of twelve stones; for though it was formerly mentioned, a kind of solemn dedication is now related, namely, that Joshua not only erected a mound, but called the attention of the people to its use in enabling fathers to keep the memory of the divine goodness alive among their children. From his introducing the children asking, What mean these stones? we infer that they were arranged so as to attract the notice of spectators. For had they been heaped together at random without any order, it would never have come into the mind of posterity to inquire concerning their meaning. There must therefore have been something so remarkable in their position as not to allow the sight to be overlooked.

Moreover, because the covenant by which God had adopted the race of Abraham was firm in an uninterrupted succession for a thousand generations, the benefit which God had bestowed on the deceased fathers is, on account of the unity of the body, transferred in common to their children who were born long after. And the continuation must have more strongly awakened their attention, inasmuch as posterity were in this way reminded that what had long ago been given to their ancestors belonged to them also. The answer of the parents would have been coldly listened to had the divine favor been confined to a single day. But when the sons' sons hear that the waters of Jordan were dried up many ages before they were born, they acknowledge themselves to be the very people towards whom that wonderful act of divine favor had been manifested. The same account is to be given of the drying up of the Red Sea, though the event was not very ancient. It is certain that of those who had come out of Egypt, Caleb and Joshua were the only survivors, and yet he addresses the whole people as if they had been eye-witnesses of the miracle. God dried up the Red Sea before our face; in other words, it was done in virtue of the adoption which passed without interruption from the fathers to the children. Moreover, it was worth while to call the passage of the Red Sea to remembrance, not only that the similarity of the miracle might cause belief, but that on hearing the story of the Jordan, that former miracle might be at the same time renewed, although no visible symbol of it was present to the eye.

24. That all people of the earth might know, etc He states that God had put forth that manifestation of his power that it might not only be proclaimed among his own people, but that the form of it might spread far and wide among the nations. For although it pleased him that his praise should dwell in Zion, it pleased him also that his works should so far be made known to strangers that they might be forced to confess that he is the true God, and compelled unwillingly to fear him whom they had willingly contemned, as it is said in the song of Moses, (Deuteronomy 32:31) "Our enemies are judges." For he means that unbelievers, whether they will or not, have this confession extorted from them by a knowledge of the works of God. But as it did not at all profit them to know how great the might of God was, Joshua distinguishes them from the Israelites, to whom he attributes a special knowledge, namely, that which begets serious fear of God. That the nations may know, he says; but that thou may fear thy God. Therefore while unbelievers extinguish the light by their darkness, let us learn from considering the works of God to advance in his fear. He says all days, because the favor here spoken of was diffused over several generations.

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Alphabetical: and at border came camped day eastern edge first from Gilgal Jericho Jordan month Now of On people tenth the up went

Bible Browser

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