The priests bearing the ark step into the brim of the Jordan and the waters coming down from above stand in one heap; all Israel passes over on dry ground opposite Jericho.
Tap any Hebrew word to reveal its root, value, and meanings.
And Joshua rose up early in the morning, and they removed from Shittim, and came to the Jordan, he and all the children of Israel; and they lodged there before they passed over.
verse value 3645
Insights
Verse structure: 14 words, 66 letters. The shortest word is "there" (שָׁ֖ם, 2 letters) and the longest is "until·Jordan" (עַד־הַיַּרְדֵּ֔ן, 7 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "from·Shittim" (מֵהַשִּׁטִּ֗ים), "and·all·sons·of" (וְכׇל־בְּנֵ֣י), "they·overflow" (יַעֲבֹֽרוּ). 14 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "Israel" (root ישראל, 112x in Joshua); "and·all·sons·of" (root כל, 96x in Joshua). First appearance of the root שכם ("and·rose·early") in Joshua. First appearance of the root בקר ("in·the·morning") in Joshua. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 10 and 4 words. Full calculation: וַיַּשְׁכֵּם֩ [and·rose·early] (376) + יְהוֹשֻׁ֨עַ [Joshua] (391) + בַּבֹּ֜קֶר [in·the·morning] (304) + וַיִּסְע֣וּ [and·they·set·out] (152) + מֵהַשִּׁטִּ֗ים [from·Shittim] (404) + וַיָּבֹ֙אוּ֙ [and·they·came] (25) + עַד־הַיַּרְדֵּ֔ן [until·Jordan] (343) + ה֖וּא [he] (12) + וְכׇל־בְּנֵ֣י [and·all·sons·of] (118) + יִשְׂרָאֵ֑ל [Israel] (541) + וַיָּלִ֥נוּ [and·they·lodged] (102) + שָׁ֖ם [there] (340) + טֶ֥רֶם [before] (249) + יַעֲבֹֽרוּ [they·overflow] (288) = 3645.
And it came to pass after three days, that the officers went through the midst of the camp;
verse value 2666
Insights
Verse structure: 8 words, 37 letters. Verse gematria: 2666 is divisible by 86, the value of Elohim. The shortest word is "and·it·was" (וַיְהִ֕י, 4 letters) and the longest is "and·they·passed·through" (וַיַּעַבְר֥וּ, 6 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "the·officials" (הַשֹּׁטְרִ֖ים). 8 unique roots are used. Frequent roots: "and·it·was" (root היה, 150x in Joshua); "and·they·passed·through" (root עבר, 82x in Joshua); "days" (root יום, 79x in Joshua). First appearance of the root קצה ("from·end·of") in Joshua. The etnachta (major mid-verse pause) falls on 'days', dividing the verse into phrases of 4 and 4 words. Full calculation: וַיְהִ֕י [and·it·was] (31) + מִקְצֵ֖ה [from·end·of] (235) + שְׁלֹ֣שֶׁת [three] (1030) + יָמִ֑ים [days] (100) + וַיַּעַבְר֥וּ [and·they·passed·through] (294) + הַשֹּׁטְרִ֖ים [the·officials] (564) + בְּקֶ֥רֶב [in·midst·of] (304) + הַֽמַּחֲנֶֽה [encampment] (108) = 2666.
Radak
"At the end of three days." Behold, we have seen in the Torah that in the fortieth year, in the month of Shevat, Moses our Teacher, of blessed memory, admonished Israel, and in that same month he died, or at the beginning of Adar. For in Nisan, Israel crossed the Jordan with Joshua, and Moses had already died, and his days of mourning had passed before they set out from Shittim. And our Sages of blessed memory stated that Moses died on the seventh of Adar. And see this from the verses, according to tradition: How so? Consider: after seven days in Adar, there are thirty days of Moses' mourning. You will find that the thirty days were completed on the seventh of Nisan. And the three days that He warned them before they crossed the Jordan, to prepare provisions—behold, the end of those three days is the tenth of Nisan. And on that very day they went up from the Jordan, as it is written, "And the people went up from the Jordan on the tenth day of the first month." And we cannot say that the days of mourning were not completed until they crossed the Jordan, for while they were still in Shittim, in the plains of Moab, the days of mourning were completed, as it is written, "In the plains of Moab, [they mourned] thirty days." Were it not for the tradition, one could say that Moses died in Shevat, or in Adar before the seventh. And so we find in the words of our Sages of blessed memory that some of them said he died on the seventh of Shevat, even though the Talmudic discussion is that he died on the seventh of Adar. And it appears that the tradition is correct, for it is not possible to interpret that there were idle days after the death of Moses; rather, they were his days of mourning. And after the days of mourning passed, the Holy One, blessed be He, commanded Joshua to cross the Jordan. And behold, the interpretation of "after the death of Moses" is "after the passing of his days of mourning," which is thirty days, for the Divine Spirit does not rest upon one who is in mourning and sorrow, as Elisha said, "Now bring me a musician," etc. And it is said regarding our father Jacob, "And the spirit of Jacob revived," and Onkelos translated, "And the spirit of prophecy rested upon Jacob their father," for all the days they mourned for Joseph, the Divine Spirit did not rest upon him. And behold, on the thirtieth day, which is the seventh of Nisan, the Holy One, blessed be He, said to Joshua, "Arise, cross." And on that very day, Joshua commanded to pass through the camp and say, "Prepare provisions for yourselves, for in three days you shall cross the Jordan." And this is the tenth of Nisan, when they crossed the Jordan, as it is written. And the interpretation of "at the end of three days" is on the day they crossed, which is the end of the three days for which they were commanded to prepare provisions. But the spies that Joshua sent, he sent them during the days of mourning, and they returned to Joshua on the eighth of Nisan. And Joshua rose early in the morning, and they set out from Shittim on the ninth of Nisan, and they lodged there on the bank of the Jordan. And on that very day, Joshua said to the people, "Consecrate yourselves, for tomorrow"—meaning on the tenth of Nisan—"the Lord will do wonders among you."
Additions to the Commentary: The Rabbi, Rabbi Judah, of blessed memory, wrote concerning "Your righteousness," which we recite on Shabbat afternoon: Some say that we recite three verses of Tzidduk HaDin (Justification of the Divine Judgment) because Moses our Teacher, of blessed memory, departed during the afternoon service on Shabbat. And this is not so. And there is proof from the first chapter of Kiddushin, by calculation from the strength of Moses' mourning, which was thirty days, and on the tenth of the month after they set out to go to Jericho, and Jericho was captured on Shabbat. And when we cast the calculation backward, we find that he did not die on Shabbat.
Metzudat David
"Three days." And just as it is stated above (1:11), "Within three days," etc.
Malbim
Meqatze. On the ninth of Nisan, as stated above, for what is written, "in three days," means at the end of three days.
and they commanded the people, saying: ‘When you see the ark of the covenant of Hashem your God, and the priests the Levites bearing it, then you shall remove from your place, and go after it.
verse value 6018
Insights
Verse structure: 17 words, 86 letters. The shortest word is "sea" (וִיִּ֔ם, 3 letters) and the longest is "priest" (וְהַכֹּֽהֲנִים֙הַלְ, 9 letters). 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·they·charged" (וַיְצַוּוּ֮), "when·you·see" (כִּרְאֹתְכֶ֗ם), "priest" (וְהַכֹּֽהֲנִים֙הַלְ). 14 unique roots are used. Frequent roots: "saying" (root אמר, 140x in Joshua); "your·God" (root אלהים, 70x in Joshua); "and·you·shall·walk" (root הלך, 51x in Joshua). First appearance of the root ארון ("chest") in Joshua. First appearance of the root ברית ("the·covenant·of·Hashem") in Joshua. The etnachta (major mid-verse pause) falls on 'him', dividing the verse into phrases of 12 and 5 words.
Rashi
And the priests, the Levites. Since they all descended from Levi, [the father of] the father of Amram, they were called Levites, as our Sages explained in Bereshit Rabbah: in forty-eight places (Yevamot 86b, Tamid 27a, and elsewhere — the variant reading: in twenty-four places) the priests are called Levites, and this is the reason for the matter (from the mouth of Rabbi).
And ye shall go after it. This journey was different from other journeys. All the time Moses was alive, the pillar of cloud went first and showed them the way, and the ark went after two standards. Now the ark goes first (Sotah 32b).
Radak
“And they commanded the people, saying, ‘When you see the Ark of the Covenant of the Lord your God, and the priests, the Levites, carrying it, then you shall set out from your place and go after it.’” Our Sages of blessed memory stated: The Sages taught: How did the Israelites cross the Jordan? On each day, the Ark would travel after two banners; but on that day, it traveled first, as it is stated: “Behold, the Ark of the Covenant, the Lord of all the earth, passes before you into the Jordan.” And Rashi of blessed memory explained: This journey was different from the other journeys. For as long as Moses was alive, the pillar of cloud would travel first and show them the way, as it is stated: “He who goes before you in the way to seek out for you a place…” and “in a cloud by day,” while the Ark followed after two banners, as it is stated: “And the Tent of Meeting would set out, the camp of the Levites in the midst of the camps,” etc. But now, the Ark traveled first, as it is stated: “Behold, the Ark of the Covenant…” passes before you into the Jordan—meaning, it preceded you to enter within the Jordan. And regarding what it says, “And they journeyed from the mountain of the LORD a three days’ journey, and the Ark of the Covenant of the Lord went before them,” this was Moses’ Ark, which contained the broken tablets. And the word “passed” (over) is derived from the phrase “and he passed by the Cushite”; it is an expression of preceding. Thus ends the commentary.
“And the priests, the Levites.” Until now, the Levites carried the Ark, but now the priests carried it, to sanctify it even more, because of the miracle that was performed before it at that time. And our Sages of blessed memory stated that in three places the priests carried the Ark: when they crossed the Jordan, when they surrounded Jericho, and when they returned it to its place. This last instance was when David was fleeing from Absalom, as it is written, “And Zadok and Abiathar the priests brought up the Ark of God to Jerusalem” (2 Samuel 15:29). All of this was for the exaltation of its holiness. Furthermore, we find in another place, regarding the building of the Temple, that the priests brought it up from the City of David, and brought it into the Holy of Holies. It is possible that before they placed it in its permanent resting place, it was not counted among the three places; rather, only three places are enumerated, and the instance of returning it to its place is included within that count. Until now, the Ark traveled after two banners, but now it traveled first.
Ralbag
And the officers commanded the people by the order of Joshua to go after the ark of the covenant of the Lord, which the Levite priests would carry. And they needed this command, for in the days of Moses their encampments and journeys were by the word of the Lord, from the movement of the pillar of cloud by day and the pillar of fire by night to guide them on the way. But now their way would not be in this manner, but the guides would now be the Levite priests carrying the ark of the covenant of the Lord, by the word of the prophet. And in order that all should see them, it was fitting that they be distant from it. And for this they commanded them to be distant from it two thousand cubits.
Metzudat David
"The ark of the covenant of the Lord." The ark in which the tablets were placed, with which the Lord made a covenant with Israel at the time He gave them.
"And you." And then you shall journey.
Malbim
"When you see." For always the Ark traveled after two banners, and always the Levites carried it; but now, when you see two things changed: a) the Ark, etc.—meaning that it travels first; b) and the priests carry it—then you shall not conduct yourselves as usual, where first the two banners began to travel, but rather you shall travel last.
Yet there shall be a space between you and it, about two thousand cubits by measure; come not near to it, that you may know the way by which you must go; for you have not passed this way heretofore.’
verse value 6591
Insights
Verse structure: 21 words, 94 letters. Verse gematria: 6591 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "indeed" (אַ֣ךְ, 2 letters) and the longest is "do·not·come·near" (אַֽל־תִּקְרְב֣וּ, 7 letters). Words sharing gematria 30: it·will·be, for. 9 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "indeed" (אַ֣ךְ), "far" (רָח֣וֹק), "cubit" (אַמָּ֖ה). The root אשר appears 2 times in this verse. 19 unique roots are used. Frequent roots: "that·you·may·know" (root אשר, 271x in Joshua); "son" (root בן, 156x in Joshua); "it·will·be" (root היה, 150x in Joshua). First appearance of the root רחוק ("far") in Joshua. First appearance of the root אלף ("about·two·thousand") in Joshua. The etnachta (major mid-verse pause) falls on 'in·the·measure', dividing the verse into phrases of 8 and 13 words.
Rashi
But it shall be far. It is for the honor of the Divine Presence.
And between it and you. Like 'u-veino'. And similar to it (Psalms 149:2): let Israel rejoice in Him that made him. Another explanation: there were two arks, that of the Divine Presence and that of Joseph, going together.
Two thousand cubits. So that you will be able to walk and pray before it on the Sabbath. So it is explained in Midrash Tanchuma, because He knew that they were destined to be besieging Jericho on the Sabbath.
That ye may know. Referred to 'ye shall go after it.'
For ye have not passed through this way heretofore. You have not walked in this manner until now.
Radak
“U-veino” [and between him]. It is written “u-veino” (in the singular) but read “u-veinav” (in the plural), and both are the same, for it [this word] is found in both the singular and plural form. And there is a homiletical interpretation: there were two arks, that of Joseph and that of the Divine Presence, and they traveled together.
“Two thousand cubits by measure.” The kaf is a kaf of approximation, as in the kaf of “about six hundred men,” “about twenty men,” “about an ephah of barley.” And it is possible that it is a kaf of exactness, since it says “by measure”; and likewise this kaf can be a kaf of comparison, as in “today you shall find him,” “swear to me as of this day.” And the width of the water was then twelve mil, corresponding to the camp of Israel, as our Sages of blessed memory explained. And Joshua said to them that from the time they entered the Jordan they should distance themselves from the Ark two thousand cubits. And the reason he commanded them to walk distant from the Ark—Scripture states the reason: “so that you may know the way.” And there is a homiletical interpretation of this: that what He commanded them—that there be a distance of about two thousand cubits by measure between you and it—He commanded them concerning their encampment before Jericho, and Joshua said to them: You are destined to observe the Sabbath there in Jericho; do not distance yourselves from the Ark more than two thousand cubits in any direction. And why? So that they would be permitted to come and pray before the Ark on the Sabbath. And what he wrote, “by measure,” with a patach under the bet, indicates the definite article—that is, by the measure known to them from the construction of the Tabernacle.
“You shall know the way” – so that you would not enter in confusion, but rather see the Ark from afar and all of you proceed in a straight path after the Ark.
"For you did not pass through the way." "Through this way"—namely, that the waters would split before you.
Metzudat David
"And between it." And between the Ark:
"Like two thousand." Two thousand, precisely, as it is stated "by measure"; and the letter kaf comes to indicate the exactness of the matter, and similarly (Genesis 25:31), "sell [it] this very day" (מִכְרָה כַיּוֹם).
"So that, etc." – This is connected to the preceding verse, to say: "Go after the ark, in order that you may know the way, for you have never passed through it before."
Metzudat Zion
"From yesterday." Just as in "from yesterday":
The day before yesterday. The third day preceding this day:
Malbim
The Questions (4): What is written, “In order that you may know the way, for you have not passed through the way, etc.,” is not understood. This would be correct if it had said, “For you have not passed through this way.” But it is not fitting to say that therefore you need a guide because you have not passed through any way from yesterday or the day before? And furthermore, it should have been said, “For you have not passed through the way for many days”?
But it was far off. Ralbag explains that since it was showing the way, it needed to be at a distance so that all could see it and know to follow it; whereas if it were close to them, not all would see it. And this is what it says: "in order that you may know the way," etc. And so it is clear from the opinion of the Baal HaTe'amim, who placed the etnachta on the word "b'midah" (by measure), for according to Rashi's explanation that the phrase "in order that you may know" refers back to "and you shall go after it," one would have needed to place the etnachta on the word "to it" (elav). And regarding what it says, "for you have not traveled the way since yesterday or the day before," it appears that the explanation is that at the time they desired to enter [the Land] in the days of Moses, it is written (Numbers 10:33): "And the ark of the Lord went before them three days' journey to seek out a resting place for them." And according to Rashi, that this was the ark containing the broken tablets, it was thus always. And according to the Ramban's explanation that there was only one ark, this journey was only then, when they desired to enter the Land, and the ark went three days' journey before them like a warrior going out before the camp to terrify the enemies. And thus the purpose of its journey was not to show the way (for they then had the pillar of cloud), but to conquer the Land; therefore it went a journey of three days. Therefore, [the verse] explained that the purpose of its going now is to show you the way, not to conquer as in the days of Moses, and the proof for this is "for you have not traveled the way since yesterday or the day before," for if it were going to conquer, it would have needed to precede in traveling the way (with the Levites with it) since yesterday or the day before, meaning a journey of three days. And after [we understand that] its walking now is to show the way, [we understand the need for the command] "do not approach" and "do not draw near" by a measure of two thousand cubits.
And Joshua said to the people: ‘Sanctify yourselves; for to-morrow Hashem will do wonders among you.’
verse value 3229
Insights
Verse structure: 10 words, 46 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "sanctify·yourselves" (הִתְקַדָּ֑שׁוּ, 6 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "wonders" (נִפְלָאֽוֹת). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·said" (root אמר, 140x in Joshua); "to·the·people" (root איל, 135x in Joshua). First appearance of the root קדש ("sanctify·yourselves") in Joshua. First appearance of the root מחר ("tomorrow") in Joshua. The etnachta (major mid-verse pause) falls on 'sanctify·yourselves', dividing the verse into phrases of 4 and 6 words. Full calculation: וַיֹּ֧אמֶר [and·said] (257) + יְהוֹשֻׁ֛עַ [Joshua] (391) + אֶל־הָעָ֖ם [to·the·people] (146) + הִתְקַדָּ֑שׁוּ [sanctify·yourselves] (815) + כִּ֣י [for] (30) + מָחָ֗ר [tomorrow] (248) + יַעֲשֶׂ֧ה [will·do] (385) + יְהֹוָ֛ה [Hashem] (26) + בְּקִרְבְּכֶ֖ם [in·your·midst] (364) + נִפְלָאֽוֹת [wonders] (567) = 3229.
Rashi
And Joshua said. On the third day, the thirtieth day of mourning, it was the first of the three days.
Purify yourselves. Prepare yourselves.
For tomorrow. When you cross the Jordan.
Wonders. Yonatan translated: prishan (distinct/separate).
Radak
“Sanctify yourselves.” Be prepared to cross, and prepare your vessels and all your belongings.
Tomorrow. When you cross the Jordan:
“God will do wonders among you.” The wonders refer to the splitting of the waters of the Jordan and the standing of the waters in a single heap. How did Joshua know this? God, blessed be He, had not yet told him, “This day I will begin to exalt you,” until the next day, when they crossed. Rather, when God told him on the thirtieth day of Moses’ mourning, “Arise, cross over,” He said to him, “Within three days you will cross the Jordan.” He also told him about the wonders He would perform for them when they crossed. This is what Joshua said to them: “In three days’ time you will cross.” Even though the verse does not explicitly mention this when it says, “Arise, cross over,” and the Jordan was at flood stage, overflowing all its banks, Joshua then understood that they could not cross the Jordan except through the wonders that God would perform for them.
Metzudat David
"For tomorrow, etc., wonders. And for this reason, it is fitting that at that time they be holy and pure from impurity."
Malbim
Questions 5–6: From where did Joshua know that the Lord would perform wonders, when the Lord did not reveal this until later? And if he already knew this, why did He say to him afterward, “On this day I will begin to exalt you,” when he had already known this long before?
And Joshua said, etc., "Sanctify yourselves." From what Joshua saw—that on that day the priests would carry the Ark—he knew that wonders would be done for them, as our Sages of blessed memory stated (Sotah 33b): "In three places did the priests carry the Ark: when they crossed the Jordan, when they went around Jericho, and when they returned it to its place (to the House of the Holy of Holies, in the days of Solomon)." And in all these instances, miracles were manifest: the falling of the walls of Jericho, and the descent of fire in the days of Solomon. Joshua thought that these miracles would be accomplished through the merit of Israel, and this is what he meant when he said, "The Lord will do wonders among you." Therefore, he commanded them to sanctify themselves, so that the wonders might be accomplished through their merit and by their power. But the Lord informed him (verse 7) that the wonders would come about through His power and by means of the Ark of the Covenant.
And Joshua spoke to the priests, saying: ‘Take up the ark of the covenant, and pass on before the people.’ And they took up the ark of the covenant, and went before the people.
verse value 5186
Insights
Verse structure: 16 words, 76 letters. The shortest word is "lift" (שְׂאוּ֙, 3 letters) and the longest is "to·the·priests" (אֶל־הַכֹּהֲנִ֣ים, 8 letters). Words sharing gematria 658: chest, chest. 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·cross" (וְעִבְר֖וּ). The root אמר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 140x in Joshua); "to·the·priests" (root איל, 135x in Joshua); "Joshua" (root יהושע, 125x in Joshua). The etnachta (major mid-verse pause) falls on 'the·people', dividing the verse into phrases of 10 and 6 words.
Rashi
And Joshua said unto the priests. On the next day.
Take up the ark of the covenant. Until now the Levites carried it, and today the priests.
Radak
"And Joshua said to the priests." On the day that they crossed over, which was the tenth of the month.
Ralbag
And afterward it is mentioned that Joshua commanded the people to sanctify themselves for these wonders that would be done among them after that night. And to the priests he commanded to carry the ark of the covenant and to go before the people.
Malbim
"And he said." This occurred on the tenth of Nisan.
“Lift up.” He commanded: A) that the priests shall lift [the ark], not the Levites; B) that they shall pass before the people, as stated above (verse 3).
And Hashem said to Joshua: ‘This day will I begin to magnify you in the sight of all Israel, that they may know that, as I was with Moses, so I will be with you.
verse value 3845
Insights
Verse structure: 17 words, 73 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֗י, 2 letters) and the longest is "to·Joshua" (אֶל־יְהוֹשֻׁ֔עַ, 7 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "I·shall·begin" (אָחֵל֙), "to·magnify·you" (גַּדֶּלְךָ֔), "know" (יֵֽדְע֔וּן). The root אשר appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "I·was" (root היה, 150x in Joshua). First appearance of the root חלל ("I·shall·begin") in Joshua. First appearance of the root עין ("in·eyes·of") in Joshua. The etnachta (major mid-verse pause) falls on 'all·Israel', dividing the verse into phrases of 9 and 8 words.
Radak
"For just as I was with Moses." For just as I split the sea before Moses, so will I split the Jordan before you; and by this they will know that just as I was with Moses, so will I be with you.
Ralbag
And it is mentioned that the Lord had already said to Joshua that He would begin to magnify him in the eyes of all Israel, until it would be revealed to them that as He was with Moses, so He would be with him. And this would indeed be in this manner: God guided him how to perform this wonder.
Metzudat David
"Which they shall know." Through the wonders which I shall do through you:
Metzudat Zion
אָחֵל (akhel, I will begin). From the word beginning.
Malbim
"This day I will begin to magnify you." The Lord informed him that the wonders would not be performed through the agency of Israel; rather, even before they approached the Jordan, it [the Jordan] would turn back on account of the Ark of the Covenant and Joshua, and from this they would recognize the greatness of his merit.
For as I was with Moses, etc. Just as the splitting of the Red Sea occurred through Moses and by his power. For there was no need for a miracle to be performed for the sake of their crossing, for the Jordan is not such a great river that they could not cross it without a miracle; and Jacob said (Genesis 32:10), “With my staff I crossed the Jordan,” and the spies crossed it without a miracle.
And you shall command the priests that bear the ark of the covenant, saying: When you are come to the brink of the waters of the Jordan, you shall stand still in the Jordan.’
verse value 4407
Insights
Verse structure: 12 words, 60 letters. Verse gematria: 4407 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "water·of" (מֵ֣י, 2 letters) and the longest is "ark·of·the·covenant" (אֲרֽוֹן־הַבְּרִ֖ית, 9 letters). Words sharing gematria 269: until·end, Jordan. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·you" (וְאַתָּ֗ה), "shall·instruct" (תְּצַוֶּה֙), "ark·of·the·covenant" (אֲרֽוֹן־הַבְּרִ֖ית). The root ירדן appears 2 times in this verse. 11 unique roots are used. Frequent roots: "saying" (root אמר, 140x in Joshua); "Jordan" (root ירדן, 70x in Joshua); "when·you·come" (root בוא, 58x in Joshua). First appearance of the root מים ("water·of") in Joshua. First appearance of the root עמד ("you·will·stand") in Joshua. The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 6 and 6 words. Full calculation: וְאַתָּ֗ה [and·you] (412) + תְּצַוֶּה֙ [shall·instruct] (501) + אֶת־הַכֹּ֣הֲנִ֔ים [the·priests] (531) + נֹֽשְׂאֵ֥י [bearers·of] (361) + אֲרֽוֹן־הַבְּרִ֖ית [ark·of·the·covenant] (874) + לֵאמֹ֑ר [saying] (271) + כְּבֹאֲכֶ֗ם [when·you·come] (83) + עַד־קְצֵה֙ [until·end] (269) + מֵ֣י [water·of] (50) + הַיַּרְדֵּ֔ן [Jordan] (269) + בַּיַּרְדֵּ֖ן [in·Jordan] (266) + תַּעֲמֹֽדוּ [you·will·stand] (520) = 4407.
Rashi
When ye come to the edge of the waters of the Jordan. When you enter within its bank.
Ye shall stand still in the Jordan. Until all the people have crossed to the other side.
Radak
“Until the edge of the waters of the Jordan.” [This means] until the edge of the opposite bank, from which they had emerged, and there the bearers of the Ark stood until all the people had crossed over. And from that very place, around the spot where the priests’ feet had stood, they took twelve stones and carried them with them. And Joshua set up twelve other stones in the place where the priests’ feet had stood. And all of this occurred before the bearers of the Ark had crossed out of the Jordan.
Metzudat David
"Until the end." At its western extremity:
“On the Jordan you shall stand.” And you shall not immediately go out onto the dry land.
Malbim
"And you." Therefore, you shall command the priests who carry the Ark that when they come to the edge of the waters of the Jordan, they shall stand there and not cross the Jordan, for the waters will recede only because of the Ark; and when it exits the Jordan, the waters will return to their place. And the meaning is that they shall stand at the eastern bank, as will be explained (4:11).
And Joshua said to the children of Israel: ‘Come hither, and hear the words of Hashem your God.’
verse value 2822
Insights
Verse structure: 10 words, 47 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "draw·near" (גֹּ֣שׁוּ, 3 letters) and the longest is "words·of" (אֶת־דִּבְרֵ֖י, 6 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "draw·near" (גֹּ֣שׁוּ), "and·hear" (וְשִׁמְע֕וּ), "words·of" (אֶת־דִּבְרֵ֖י). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·said" (root אמר, 140x in Joshua); "to·sons·of" (root איל, 135x in Joshua). First appearance of the root נגש ("draw·near") in Joshua. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 4 and 6 words. Full calculation: וַיֹּ֥אמֶר [and·said] (257) + יְהוֹשֻׁ֖עַ [Joshua] (391) + אֶל־בְּנֵ֣י [to·sons·of] (93) + יִשְׂרָאֵ֑ל [Israel] (541) + גֹּ֣שׁוּ [draw·near] (309) + הֵ֔נָּה [they] (60) + וְשִׁמְע֕וּ [and·hear] (422) + אֶת־דִּבְרֵ֖י [words·of] (617) + יְהֹוָ֥ה [Hashem] (26) + אֱלֹהֵיכֶֽם [your·God] (106) = 2822.
Rashi
Come ye hither. He confined them all between the two staves of the ark. This is one of the places where the small was made to hold the large.
Radak
“Come hither.” He brought them near and assembled them before the Ark, in the place where Joshua had been, and made them hear the words of the Lord.
Malbim
Questions (10–13): Regarding what is stated, "By this you shall know," if it refers to what was said above, "Behold, the Ark of the Covenant is passing before them into the Jordan," it would be difficult to understand how they would know from this that He will dispossess the Canaanite before them, since until now the Ark of the Lord also passed at their head? And if it is connected to what is stated, "and it shall be, when the soles of the feet of the priests come to rest [in the waters of the Jordan]," meaning that from this miracle you will know that He will perform other miracles for you in the inheritance of the land, then why did He interrupt in the middle with the statement, "Now, take for yourselves twelve men," which cuts the passage into fragments? Now, the commentators explained that what is stated, "Now, take for yourselves twelve men," is the very same thing that the Lord commanded him (below 4:1–2). And this is very difficult: a] For if so, what is stated below (ibid.), "And the Lord said [vayomer] to Joshua," should be in its place here, and why does it appear out of place? And what they were forced to explain, that it had already been said by the Lord, is not according to the rules of language, for in that case it should have been written, "and the Lord had said [veHashem amar] to Joshua," as stated above (1:12). And furthermore, what is stated, "Now, take for yourselves," should have been written at the end of the passage, since it is a matter separate in itself.
"And He said" etc., "Come near here" etc., "And He said" etc., "By this you shall know." He said to them in the Name of the Lord: "By this," meaning by the fact that the Ark of the Covenant, the Master of all the earth, passes before you into the Jordan, "you shall know" etc., for two reasons: A) From the fact that the Ark of the Covenant passes before you, you shall know that "a living God is in your midst, and He will dispossess" etc., for it is like a king who goes before his people to conquer the land for them. B) From the fact that the Master of all the earth passes through the Jordan, which is a sign that He is the Master of the land; and just as the gatekeepers open doors and gates and do not close them before the master of the province, so too the Jordan will open the gates of the land, and the King of Glory will enter through them. From this, too, you shall know that "He will dispossess," since the land is His. (And our Sages of blessed memory [Vayikra Rabbah 10:9] stated that He compressed them all between the two staves of the Ark, and said to them: "By this," meaning from the fact that you see that you are all compressed here, you shall know that "a living God is in your midst." And there is an intelligible matter in this. For the descent of the Divine Presence among Israel will be in two degrees: A) That the Lord will be among them in the degree of the heart, which is within the body, surrounded by all the limbs. B) That He will be in the degree of the brain, which is placed at the head of the body and surrounds them all with an intellectual encompassing. And the Guide [of the Perplexed, Part I, Chapter 73] has already explained in his likeness of the Great World with the Small World, that in the Great World, whatever is more important than its companion surrounds that which is less important than it, and the earth, which is the lowest of them all, is surrounded by them all. And in man it will be the opposite, that the more important is placed in the center and is surrounded by them all. Now, when the Lord will be in the degree of the heart, surrounded among them, He will guide through hidden guidance according to natural intermediaries, and His providence is surrounded by the world and its natures that overshadow it. And when He will be in the degree of the brain, surrounding nature and guiding it, then He will guide with an intellectual, chosen guidance, not natural, but a miraculous, wondrous guidance. And this is the difference between "filling all worlds" and "surrounding all worlds" that the philosophers mentioned. And then nature and materiality and their conditions will be completely abolished. Therefore, here, since their King went at their head, not surrounded among them, He compressed them all between the two staves of the Ark, and they were all surrounded by Him, and the place, which is a condition of corporeality, did not interpose between them. And He said to them: "By this you shall know that a living God is in your midst," who gives life to all through His spiritual abundance, and He will dispossess the Canaanite through a miracle and a wonder. And the proof is that He passes before you, being the Master of all the earth who guides everything alone.)
And Joshua said: ‘Hereby you shall know that the living God is among you, and that He will without fail drive out from before you the Canaanite, and the Hittite, and the Hivite, and the Perizzite, and the Girgashite, and the Amorite, and the Jebusite.
verse value 7184
Insights
Verse structure: 18 words, 99 letters. Notable word values: "living" (חַ֖י) = 18, chai, 'life'. The shortest word is "for" (כִּ֛י, 2 letters) and the longest is "and·Girgashite" (וְאֶת־הַגִּרְגָּשִׁ֔י, 9 letters). 7 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "by·this" (בְּזֹאת֙), "you·may·know" (תֵּֽדְע֔וּן), "he·will·drive·out" (יוֹרִ֣ישׁ). The root ירש appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 140x in Joshua); "Joshua" (root יהושע, 125x in Joshua); "from·your·face" (root פנים, 91x in Joshua). First appearance of the root חוי ("and·Hivite") in Joshua. First appearance of the root פרזי ("and·Perizzite") in Joshua. The etnachta (major mid-verse pause) falls on 'in·your·midst', dividing the verse into phrases of 8 and 10 words.
Rashi
Hereby ye shall know. By what you see that you are all confined here.
Radak
"By this you shall know." Its meaning before Him is that the Ark will pass before them and the waters of the Jordan will be cut off, and by this great sign they shall know that the Lord, blessed be He, is in their midst and will dispossess the nations before them. And in the midrashic exposition: "By this" refers to what it said, "Come here," meaning He gathered them all between the two staves of the Ark, and this is one of the places where a small [space] contained a large [crowd]. And He said to them, "By this you shall know"—by this wonder that you see, that all of you are compressed between the staves of the Ark. And this midrashic interpretation is far-fetched, for if this were the wonder, it would have been mentioned in the verse.
Metzudat David
"By this." In the manner of the wonders that He continues to explain:
Metzudat Zion
וְהוֹרִישׁ יוֹרִישׁ (ve-horish yorish, dispossess He will dispossess). From the term for driving out/expulsion, like (Judges 1:20) and he drove them out from there.
Behold, the ark of the covenant of the Lord of all the earth passes on before you over the Jordan.
verse value 2109
Insights
Verse structure: 8 words, 36 letters. The shortest word is "they" (הִנֵּה֙, 3 letters) and the longest is "all·the·earth" (כׇּל־הָאָ֑רֶץ, 6 letters). 8 unique roots are used. Frequent roots: "all·the·earth" (root ארץ, 95x in Joshua); "to·your·face" (root פנים, 91x in Joshua); "crossing" (root עבר, 82x in Joshua). First appearance of the root אדון ("firm") in Joshua. The etnachta (major mid-verse pause) falls on 'all·the·earth', dividing the verse into phrases of 5 and 3 words. Full calculation: הִנֵּה֙ [they] (60) + אֲר֣וֹן [chest] (257) + הַבְּרִ֔ית [covenant] (617) + אֲד֖וֹן [firm] (61) + כׇּל־הָאָ֑רֶץ [all·the·earth] (346) + עֹבֵ֥ר [crossing] (272) + לִפְנֵיכֶ֖ם [to·your·face] (230) + בַּיַּרְדֵּֽן [in·Jordan] (266) = 2109.
Rashi
The covenant, the Lord of all the earth. The covenant of the Holy One, blessed be He, who is Lord of all the earth. And do not wonder at the heh of 'ha-berit' (the covenant), for many verses speak this way, as (II Kings 16:17): 'ha-misgerot ha-mekhonot' (the borders of the bases); (Jeremiah 31:39): 'ha-emek ha-pegarim' (the valley of the corpses).
Passing before you. Going before you to enter the Jordan.
Radak
"Behold, the Ark of the Covenant, the Lord of all the earth." [The repeated word] "Ark" is elided, and the "Ark" mentioned [once] stands in place of two, and its meaning is: "[the] Ark, [is the] Lord of all the earth"; or, [the repeated word] "Covenant" is elided, since he [already] mentioned "the Covenant," and the meaning is: "[the] Covenant [is the] Lord of all the earth." And there are those who interpreted that it is regarding the Ark that he says "Lord of all the earth," because the Divine Presence dwelled there. And so it is called by that name, for "the Name of the LORD of Hosts is upon it." And so they called the Ark "the LORD" when they would say in its traveling: "Arise, O LORD," and in its resting: "Return, O LORD." And so he said, "God ascends with a shout," speaking about the Ark. And he said "Lord of all the earth," because through the Ark the Lord showed that He is the Lord of all the earth, and reversed the natural order according to His will, for the nature of water is to flow, yet they stood as a single heap.
Now therefore take you twelve men out of the tribes of Israel, for every tribe a man.
verse value 3817
Insights
Verse structure: 11 words, 45 letters. The shortest word is "take" (קְח֤וּ, 3 letters) and the longest is "one·man" (אִישׁ־אֶחָ֥ד, 6 letters). Words sharing gematria 324: one·man, one·man. 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "from·tribes·of" (מִשִּׁבְטֵ֖י). The root איש appears 3 times in this verse. 8 unique roots are used. Frequent roots: "Israel" (root ישראל, 112x in Joshua); "man" (root איש, 68x in Joshua); "to·you" (root לכם, 43x in Joshua). First appearance of the root עשר ("ten") in Joshua. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 8 and 3 words. Full calculation: וְעַתָּ֗ה [now] (481) + קְח֤וּ [take] (114) + לָכֶם֙ [to·you] (90) + שְׁנֵ֣י [two·of] (360) + עָשָׂ֣ר [ten] (570) + אִ֔ישׁ [man] (311) + מִשִּׁבְטֵ֖י [from·tribes·of] (361) + יִשְׂרָאֵ֑ל [Israel] (541) + אִישׁ־אֶחָ֥ד [one·man] (324) + אִישׁ־אֶחָ֖ד [one·man] (324) + לַשָּֽׁבֶט [tribe] (341) = 3817.
Rashi
Take you twelve men. Prepare them to be ready for what I will command them when you cross the Jordan.
Radak
"And now, take for yourselves" — He did not tell them what they were to do; rather, He prepared them before they crossed. And after the people had crossed, He told them to each lift his stone.
Metzudat David
"Take for yourselves": This implies that they were to stand in place of all the people, positioned near the Ark, so that they would see that as soon as the soles of the priests' feet rested [in the water], the waters would immediately be cut off.
Malbim
"And now." Since the miracle would be by means of the Ark:
"Take for yourselves twelve men." In order that they may serve as witnesses to the miracle:
"One man for each tribe." This means that each one should stand in place of his tribe, so that he should be from the leaders of the tribe, until his standing there would resemble the standing of the entire tribe.
And it shall come to pass, when the soles of the feet of the priests that bear the ark of Hashem, the Lord of all the earth, shall rest in the waters of the Jordan, that the waters of the Jordan shall be cut off, even the waters that come down from above; and they shall stand in one heap.’
verse value 4148
Insights
Verse structure: 21 words, 92 letters. Notable word values: "and·it·shall·be" (וְהָיָ֡ה) = 26, the value of the divine name Hashem. The shortest word is "water·of" (מֵ֤י, 2 letters) and the longest is "the·priests" (הַכֹּהֲנִ֡ים, 6 letters). Words sharing gematria 269: Jordan, Jordan, that·go·down. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "when·resting" (כְּנ֣וֹחַ), "in·water·of" (בְּמֵ֣י), "shall·be·cut·off" (יִכָּ֣רֵת֔וּן). The root מים appears 3 times in this verse. 18 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·it·shall·be" (root היה, 150x in Joshua); "all·the·earth" (root ארץ, 95x in Joshua). First appearance of the root כרת ("shall·be·cut·off") in Joshua. First appearance of the root אחד ("one") in Joshua. The etnachta (major mid-verse pause) falls on 'on·top', dividing the verse into phrases of 18 and 3 words.
Rashi
The waters that come down from above. Downward, as is the way of all rivers that flow.
And shall stand as one heap. When the waters descend to the place where they were cut off and do not descend from there and below, but they gather and pile up and rise above, arches upon arches.
Ned (heap). Like (Psalms 33:7): gather it as 'ned' (a heap); (Isaiah 17:11) 'ned katzir' (heap of harvest), a term of height, and so Menachem grouped them together [under one root].
Radak
"And they stood as one heap." The explanation is that they did not spread out here and there when they were removed, nor did they flood those places; rather, they stood as a single heap. Just as the waters had descended, so too these stood one upon the other, without spreading out or going beyond the banks of the Jordan.
Metzudat David
"And it shall be when they are at ease." The verb is construed with its subject above, to teach that they would see that as soon as the priests' feet rest upon the ground, the waters flowing down from above will immediately be cut off and depart.
"And they shall stand still." The waters that will come after this to the place of the cutting off shall stand there as a single heap.
Metzudat Zion
נֵד (ned, a heap). A mound and a single mass, and likewise (Exodus 15:8) the flowing waters stood like a heap.
Malbim
“And it shall be when the bearers of the ark of the Lord...” – The meaning is that by the power of the Ark and its holiness, the waters of the Jordan shall be cut off. That is to say, there shall be a severance and division between the waters, for they shall be cut off. Only the waters flowing down from above shall return backward and stand still like a heap. This is contrary to the nature of water. Not so with the waters flowing from there downward; they shall continue according to their nature, flowing downward. This is what the verse states: “And they stood as a single heap.” For at the splitting of the Red Sea, the miracle occurred on both sides, and the waters stood like two walls, because the waters of the sea flowed evenly. However, the waters of the Jordan, which flowed from above downward, did not require a change in the nature of the water except on the upper side. Hence it is said (Psalms 114:3): “The Jordan turned back.”
And it came to pass, when the people removed from their tents, to pass over the Jordan, the priests that bore the ark of the covenant being before the people;
verse value 3092
Insights
Verse structure: 12 words, 57 letters. The shortest word is "the·people" (הָעָם֙, 3 letters) and the longest is "from·their·tents" (מֵאׇ֣הֳלֵיהֶ֔ם, 7 letters). Words sharing gematria 115: the·people, the·people. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "when·set·out" (בִּנְסֹ֤עַ), "from·their·tents" (מֵאׇ֣הֳלֵיהֶ֔ם). The root עם appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·it·was" (root היה, 150x in Joshua); "to·face·of" (root פנים, 91x in Joshua); "to·transgress" (root עבר, 82x in Joshua). First appearance of the root אהל ("from·their·tents") in Joshua. The etnachta (major mid-verse pause) falls on 'Jordan', dividing the verse into phrases of 6 and 6 words. Full calculation: וַיְהִ֗י [and·it·was] (31) + בִּנְסֹ֤עַ [when·set·out] (182) + הָעָם֙ [the·people] (115) + מֵאׇ֣הֳלֵיהֶ֔ם [from·their·tents] (131) + לַֽעֲבֹ֖ר [to·transgress] (302) + אֶת־הַיַּרְדֵּ֑ן [Jordan] (670) + וְהַכֹּהֲנִ֗ים [and·the·priests] (136) + נֹ֥שְׂאֵ֛י [bearers·of] (361) + הָאָר֥וֹן [chest] (262) + הַבְּרִ֖ית [covenant] (617) + לִפְנֵ֥י [to·face·of] (170) + הָעָֽם [the·people] (115) = 3092.
Radak
"The Ark, the Covenant." [The repeated word] "Ark" is elided [before "the Covenant"], and the meaning is: "the Ark" [i.e.] "the Ark of the Covenant."
Ralbag
And that is that Joshua informed them of this wonder before its coming, and appointed a time for it: that when the soles of the feet of the priests carrying the ark rest in the waters of the Jordan, at that moment the waters of the Jordan will be cut off. And this will happen when the waters flowing from above are cut off and stand in a heap, and do not flow down. And for this it was necessary that what comes after that place in the Jordan become dry, for the waters in it flowed down and nothing was subtracted from the waters flowing from above. And for this He commanded that the priests' feet stand in the Jordan until all the people pass through. And He informed them that as soon as the priests remove their feet from there, the waters of the Jordan would return to their place. And since this time is not limited -- for it is possible that the time of the people crossing the Jordan be long if they cross slowly, or short if they cross quickly -- and so the matter is with the time of the priests' feet reaching the Jordan. And this greatly increased the matter of this wonder and removed the doubt from those who saw it. For if someone said that Joshua knew the time of the cutting of the Jordan, and how long it stood, and in what manner -- perhaps this would bring a little doubt about this wonder. But because He set no limited time for it, as we mentioned, it is impossible to doubt this wonder in this manner. And this is also clear from what is mentioned about the standing of the flowing waters in a heap, that this is impossible without a wonder, as we will explain when we say how this wonder would happen without the wonder.
Malbim
"And it came to pass when [the people] set out." It relates that when the priests arrived at the Jordan, the entire people had already set out from their tents, so that the bearers of the ark were before all the people at the time the people set out from their tents.
"The Ark, the Covenant." Sometimes it is called "the Ark of the Covenant," because the tablets, which constitute the covenant, are placed upon it. And sometimes the ark is called "[the] Covenant of the LORD" (below, 17), because it itself is the covenant of the Lord. Likewise, what is written here, "the Ark, the Covenant," means that it itself is the covenant, and it served as a banner to be raised up.
and when they that bore the ark were come to the Jordan, and the feet of the priests that bore the ark were dipped in the brink of the water—for the Jordan overflows all its banks all the time of harvest—
verse value 3827
Insights
Verse structure: 17 words, 82 letters. The shortest word is "all" (כֹּ֖ל, 2 letters) and the longest is "over·all·its·banks" (עַל־כׇּל־גְּדוֹתָ֔יו, 10 letters). Words sharing gematria 361: bearers·of, bearers·of. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·the·feet·of" (וְרַגְלֵ֤י), "were·dipped" (נִטְבְּל֖וּ), "harvest" (קָצִֽיר). The root נשא appears 2 times in this verse. 14 unique roots are used. Frequent roots: "all" (root כל, 96x in Joshua); "day" (root יום, 79x in Joshua); "until·Jordan" (root ירדן, 70x in Joshua). First appearance of the root מלא ("filled") in Joshua. First appearance of the root גדה ("over·all·its·banks") in Joshua. The etnachta (major mid-verse pause) falls on 'water', dividing the verse into phrases of 11 and 6 words.
Rashi
Banks. A term of raised lip.
All the days of harvest. The days of Nisan are harvest days.
Radak
“Upon all its banks.” This means upon all its edges, from one side to the other.
"All the days of harvest" means: Even though it was the time of harvest, the Jordan was full to its banks. And in Nisan they crossed on the tenth of the month, which was during the days of harvest. Or its meaning is: This was his custom, to be full during the days of harvest. And it says, "And the Jordan was full," according to its custom, to be full all the days of harvest, because when the days of heat begin, the snow on the mountains melts and fills the rivers. And similarly in Chronicles, when the sons of Gad came to David to help him, it says: "These are those who crossed the Jordan in the first month, and it was full to its banks."
Ralbag
And he related that so was the matter -- that is to say, when the bearers of the ark came to the Jordan, and the priests' feet were dipped at the edge of the waters, immediately the waters flowing from above stood like a heap, very far from the city named Adam, which is beside Zarethan. And those flowing to the sea of the Arabah were completely cut off by the stopping of the flow from above. And the people stood opposite Jericho.
Metzudat David
“On the edge of the waters.” On the eastern side:
"And the Jordan was full." This comes to magnify the miracle, to say that even though the waters of the Jordan are abundant, such that even during all the days of harvest, when it is customary for the waters of the rivers to diminish, it was full, overflowing its banks.
Metzudat Zion
גְּדוֹתָיו (gedotav, its banks). They are the banks of the river surrounding the water, like (Isaiah 8:7) and it goes on through all its banks.
Malbim
"And when the priests who carried the ark..." were immersed in the edge of the waters. (Even though it is the custom of the Jordan that it is full to its banks all the days of harvest, nevertheless:
that the waters which came down from above stood, and rose up in one heap, a great way off from Adam, the city that is beside Zarethan; and those that went down toward the sea of the Arabah, even the Salt Sea, were wholly cut off; and the people passed over right against Jericho.
verse value 5730
Insights
Verse structure: 25 words, 105 letters. The shortest word is "upon" (עַ֣ל, 2 letters) and the longest is "and·that·go·down" (וְהַיֹּרְדִ֗ים, 7 letters). 9 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "they·rose" (קָ֣מוּ), "one·heap" (נֵד־אֶחָ֗ד), "far·off" (הַרְחֵ֨ק). The root ירד appears 2 times in this verse. 23 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "the·city" (root עיר, 138x in Joshua); "passed·over" (root עבר, 82x in Joshua). First appearance of the root אדם ("man") in Joshua. First appearance of the root עיר ("the·city") in Joshua. The etnachta (major mid-verse pause) falls on 'they·were·cut', dividing the verse into phrases of 21 and 4 words.
Rashi
Very far off. From the place where they stood, there they were cut off.
From Adam, the city. So its name is.
And those flowing down. Those that were descending from there and below, at first.
Ceased, and were utterly cut off. They passed on the way of their flow as all rivers that go to the sea, until they ceased.
Radak
"Very far off, [near] Adam, the city." The city that was nearby there, in the place where they crossed, was named Adam. And what he said, "very far," was to inform [us] that the waters coming down did not spread out, but rather rose up, one upon the other, as a single heap, far from the city, just as they had been from the beginning.
"And those flowing down." The meaning is: the waters that were flowing down, which were below the place of the cutting-off, went down to the sea, as is the custom of rivers. And before they crossed, those lower waters had finished, for they had all gone to the sea, and the people crossed on dry land with ease, for there was no water except above them, which had risen up as a single heap. And as for what is written "ba'adam" and read "me'adam" — Scripture is saying that had the waters not risen up as a single heap, but rather spread out, they would have entered [as far as] Adam the city and flooded the city — even though it was so distant, the waters were so abundant — but now that they have risen up as a single heap, they are very far from Adam the city, just as the Jordan was far from the city.
Metzudat David
"And they stood." This is dependent on the preceding verse (verse 16), to say: behold, despite the great abundance of waters, those who descended from above ceased after the cutting down, and they rose up as a single heap.
"Very far away." That heap [of water] was very far from the city called Adam, which stands beside Zarethan.
"And those who went down." The waters that flowed down prior to the cutting off, toward the Sea of the Arabah, which is the Salt Sea.
“Tamu” – they were cut off. Those waters were exhausted from their place, cut off, and departed, leaving the place desolate and dry.
Metzudat Zion
תָּמוּ (tamu, ceased). From the word cessation and completion.
Malbim
"And they stood." This means that the miracle was twofold: 1) The waters flowing down from above ceased their descent and stood as a heap (as stated above, verse 13). 2) "Very far away." This means that the waters did not spread out to the side opposite the width, where there was a city called Zartan. If the waters had spread according to their natural tendency across the width, they would have swept away the people of that city. Thus, the miracle also occurred regarding the width of the Jordan, in that the heap of water remained distant from the people of the city dwelling on the side of Zartan, and the inhabitants of the city were not harmed.
"And the waters that were going down were gone." Of themselves, since they were severed and separated from the waters that were above, therefore they were gone of themselves according to their nature.
Cross-references: Exodus 15:8; II Kings 14:25; Hosea 6:7
And the priests that bore the ark of the covenant of Hashem stood firm on dry ground in the midst of the Jordan, while all Israel passed over on dry ground, until all the nation were passed clean over the Jordan.
verse value 5719
Insights
Verse structure: 17 words, 89 letters. The shortest word is "until" (עַ֤ד, 2 letters) and the longest is "the·covenant·of·Hashem" (בְּרִית־יְהֹוָ֜ה, 8 letters). Words sharing gematria 217: in·the·dry·land, in·the·dry·land. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "prepare" (הָכֵ֑ן), "that·were·finished" (אֲשֶׁר־תַּ֙מּוּ֙). The root חרבה appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that·were·finished" (root אשר, 271x in Joshua); "and·all·Israel" (root כל, 96x in Joshua); "passing·over" (root עבר, 82x in Joshua). First appearance of the root חרבה ("in·the·dry·land") in Joshua. First appearance of the root תוך ("in·midst·of") in Joshua. The etnachta (major mid-verse pause) falls on 'prepare', dividing the verse into phrases of 9 and 8 words.
Rashi
And the priests stood. By the bank of the Jordan.
In the midst of the Jordan. And all the time they stood the upper waters did not descend below, and in the meantime all the people cross on dry ground.
Ready. Precisely aligned, standing opposite one another.
Radak
"Within the Jordan, prepared [hakhen]." [This is] an infinitive form, meaning ready and set, as its Targum renders it, "metuknaya." And likewise, [in] "from the place where the priests' feet stood firm [hakhin]," [it means] from a place where they were ready and set.
Metzudat David
"And they stood." They did not immediately depart from the Jordan; rather, they stood on the western bank until all had crossed over, as commanded:
"Hakhin." This means: they stood ready and prepared on a permanent basis, until all of them had passed.
Malbim
"And they stood." The verse enumerates all the details of the miracle. That the priests stood on the dry land, firmly; that is to say, that even though according to nature, even if the abysses were destroyed, it would not escape that water would remain in hollows and caves, and the ground would be muddy; and here was the miracle that they were completely dried up, until they stood firmly and stood on the dry land. B] That also Israel stood on the dry land. C] That the miracle lasted until the entire nation had finished [crossing], etc. (And do not incline your ear to the words of the Ralbag, who wrote here, and these are his words: "And it is fitting that we investigate here the resolution of the doubt, which is not a small matter, regarding this miracle. And it is that our Sages of blessed memory already established that nothing new is created in miracles. And for this reason, Rava was puzzled (Nedarim 39b) by the difference between what is written (Numbers 16:30), 'And if the Lord creates a new creation,' and yet, 'There is nothing new under the sun' (Ecclesiastes 1:9). And he resolved the doubt by saying that this miracle was to hasten the opening of the earth's mouth. And the explanation of this is that this will happen to the earth in long periods of time, when it retains in its belly some smoky vapor, as explained in the Book of Signs. And the miracle was to do in an imperceptible time what nature does in a long time. And so is the matter with the staff turning into a serpent. But God will not create a new thing among all existing things. And for this reason, it is not possible that He make a staff and a serpent at the same time, or make something whose existence contradicts itself, as if you were to say making a square whose diagonal is equal to its side, or making a triangle of straight lines whose angles are less or more than two right angles, or making cold fire, and the like. And since the matter is so, and the nature of water, when it is water in actuality, is that it seeks the lower place, behold, it seems that the miracle was in things which would not be attributed to God to perform this miracle in such a manner? And he answered that it had already seemed to be said that the non-flowing of water is not a new thing, for already such happens to water when there is something preventing its motion. And it is possible that God created in the miracle, in the air near those waters, a thick sphaeric body preventing the water from descending, or it is possible that God created a strong wind pushing the water to that place and not allowing it to descend," end of his words. And behold, he equated things that are not equal. For it is true that we do not describe God as making something that contradicts itself, like a round square, or that one thing be black and white at the same time. And so they agreed that there is nothing new. And the explanation of their words is that after the first absolute creation, in which He created something from nothing, He will not create again something from nothing, but only bring something into existence from something by changing forms, as we have explained this in many places. And therefore Rava asked regarding the verse "If the Lord creates a new creation," for the term "creation" is defined as bringing a thing into existence from nothing, as explained by us in the commentary on Genesis. However, changing the nature of an existing entity is not bringing something into existence from nothing, but only changing the nature of the existing thing and its accidents. And this God does always when necessary. And it is called a miracle because it changes the accustomed nature of the entity: in His wonders He cools the fire, He stops the sun, liquids stand like a heap, and all this is only a change in the nature of the entity in quality or motion, which are accidents of the entity, not the entity itself. And besides this, he did not understand in this place even according to his own approach, for the descent of water downwards is not a nature inherent in the water itself, as heat and burning are a nature inherent in the element of fire itself. For its cause is the pressure of the air, which weighs upon the water and pushes it down. And behold, water rises in vapors and forms clouds above it, and it hangs and stands in a vessel whose mouth is closed above, where the air does not push from above. And behold, that water descends comes from an external cause, not from its nature. And if the air hovering over the surface of the water in the place where the waters were cut off were evacuated, it would be necessary that they stand like a heap of liquids, as they rise into a tube from which the air has been evacuated by the air pump. And how could they not stand before the Master of all the earth? And the Scripture explained that it was not by wind that He restrained the waters, for if so, they would have spread widthwise to Adam, the city beside Zarethan. And not by a thick sphaeric body, for it was near the feet of the priests and they would have felt it. And the Scripture says (Ecclesiastes 7:16), "Do not be overly wise, why should you destroy yourself?"):
Metzudat David